looke higher it was deliuered by Marcus the Heretique who by his inuocation ouer the Sacramentall Cup Ireneus li. 1. c. 9. caused the wine to appeare like bloud if you will looke into the Apostles time the first Authors were those disciples that beleeued the grosse and carnal eating of Christs flesh which murmured against him and forsooke him Here is their succession in doctrine and person deriued from Idolators from heretiques from Capernaites Here is our faith deliuered at the same time by Christ himself Ioh. 6. The words I speake are spirit and life The Popes Supremacie was confirmed at the Councell of Trent The Supremacie and the Councell of Lateran if we ascend higher it was first granted by Phocas the bloudy Emperour to the Bishop of Constantinople 600. years after Christ Vrspergensis in Phocas fol. 149. if they claime Antiquitie from the time of the Apostles the Gentiles were their first founders and benefactors For saith Christ the Kings of the Gentiles exercise Lordship ouer them Luk. 22.25 and they that exercise authoritie vpon them are called benefactors Here is their succession in doctrine and person deriued from bloud-suckers and Gentiles in vsurping right ouer Kings and kingdomes in things spirituall in things temporall here is our receiued doctrine from Christ himselfe Mat. 20 26.27 Whosoeuer will be great among you let him bee your Master and whosoeuer wil be chiefe among you let him be your seruant Worship of Images The worship of Images was decreed at the second Councell of Nice almost 800. yeares after Christ but if you claime Antiquitie because it is a point of faith Jraeneus lib. 1. cap. 23.24 Iraeneus tels vs the Basilidians and Carporatians in the Primitiue times did worship Images and professed they had the Image of Christ made by Pilate Here is their succession in doctrine and person deriued from the heretiques Basilides and Carporates here is ours deriued from the doctrine of Saint Paul Rom. 12.3 from the lesson giuen by Saint Iohn 1. Ioh. 5.21 and from the mouth of God himselfe Deu. 4.15.16 Thou shalt not make to thy selfe any grauen Image c. The Communion in one kinde was decreed at the Councell of Constance aboue 1400. yeares after Christ The CoÌ„munion in one kind yet if you stand vpon Antiquitie because it is an Article of faith Leo Serm. 4. de Quadrages Pope Leo tels you the Manichees a sort of heretiques in his time vsed the Sacrament in one kinde viz. in bread onely if you ascend to the time of the Apostles the Nazarites saith Bellarmine had made a vow not to drinke wine Non est credibile Nazareos contrà votum suum bibisse decalice nec tameÌ„ credibile est eos omninó à communione abstinuisse Bellar. Apolog contr praefat Regis monitorium B Andr. c. 8. fol. 188. and therefore in all likelyhood they tooke Sacrament in bread onely here then is their succession in person and doctrine deriued from Nazarites and heretiques here is our doctrine taught by Christ himselfe and so commended to our Church Mat. 26.27 Drinke ye all of this Againe looke vpon their Inuocation of Saints and Angels August ad quod vult Deum c. 39. and you shall finde their founders were the heretiques Angelici Looke vpon their doctrine of merits and works of Supererrogation Isid Etym. li. 8. cap. de hâ—eres Christ and you shall see their first Authors were the Cathari the Puritans Looke vpon their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their worship giuen to the blessed Virgin and you shall discerne the Collyridian heretiques which Epiphanius termes Idolators were their first leaders Epiph. heres 79. Looke vpon their restraint of Priests Marriage and you shall obserue that the heretique Tatianus and the Maniches were their Predecessors Epiph. heres 46. and forbad Marriage in Sacerdotibus in their Priests These and the like errors taught in the Church of Rome either lineally descended from the aforesaid heretiques or at leastwise haue neere affiâ—itie with their adulterate issue And if I haue failed in calculating the right natiuitie of their ancient doctrine yet sure I am they are vtterly destitute of a right succession in person and doctrine from the Apostles and the ancient Fathers of the Primitiue Church as shall appeare by many testimonies of the best learned amongst themselues Sect. 8. The Testimonies of our Aduersaries touching the Antiquitie and vniuersalitie of the Protestant faith in generall IN the meane time I will call the Church of Rome for a witnesse to our cause and if she do not plainly confesse the Antiquitie of our Tenets and the Noueltie of her owne If she herselfe do not proclaime the vniuersalitie of our faith if she do not confesse that we are both in the more certaine and safer way in the Protestant Church I will neither refuse the name nor the punishment due to heresie He therfore that shall question vs where our Church was before Luther let him looke backe into the Primitiue Church nay let him but looke into the bosome of the present Romane Church and there he shall find and confesse that if euer Antiquitie and Vniuersality were marks of the true Church of right and necessitie they must belong to ours The Creede of the Apostles Nicene Councell Athanasius Piuâ— the fourth Looke into the foure Creedes which the Church of Rome professeth and you shall finde three of those Creeds are taught and beleeued in our Church and these by our aduersaries confession were instituted by the Apostles and the Fathers of the Primitiue Church not created by Luther Looke into the seauen Sacraments which the Church of Rome holdeth and you shall acknowledge that two of those Sacraments are professed by vs and these by our aduersaries confession were instituted by Christ not broached by Luther Looke into the Canon of our Bible and you shall obserue that 22. books of Canonicall Scripture which our Church alloweth were vniuersally receiued in all ages and are approued at this day by the Church of Rome for Canonical Scripture not deuised by Luther Looke into the first seuen generall Councels and you â—hall confesse that the first 4. generall Councels are ratiâ—ed by our Church and Acts of Parliament Eliz. 1. not called by Luther Looke into the Traditions of the Church and you shal see and confesse that all the Apostolicall Traditions which were vniuersally receiued and which the Church of Rome confesseth at this day to bee Apostolicall are descended from the Apostles to vs not deriued from Luther Looke into our booke of Common Prayer and compare it with the ancient Lyturgies and it will appeare the same formes of Prayer for substance were read and published in a known tongue in the ancient Churches not broached by Luther Looke into the ordination calling of Pastors and it will appeare that the same essentiall forme of ordination which at this day is practised in our Church
in our Church viz. that they should neuer teach any thing as matter of faith religiously to be obserued Jn lib. Can. dis Eccles Ang. cap. 6. p. 19. but that which is agreeable to the doctrine of the old and new Testament and collected out of the same doctrine by the ancient Fathers and Catholique Bishops of the Church Let vs ascend higher and looke into former ages and there let vs examine whether these two Sisters agreed in vnitie of doctrine in one and the same house It is reported of Redwald king of the East Saxons Camdens Britannia Eng. pa. 465. that he was the first of all his Nation that was baptized and receiued Christianitie but afterward being seduced by his wife hee had in the selfe same Church saith Bede one Altar for Christs Religion and another for sacrifices vnto diuels Such was the state of the Romane Church especially in the ages after the diuell was let loose there were some that did consecrate themselues and their seruice to the right worship of God alone others to the adorations of Saints and Images there were some that did constantly adore the Creator in his bodily presence in heauen whilst others in the same Church did ignorantly worship the Creature in a consecrated host vpon the Altar and thereupon Michael Cecaenas Generall of the order of Franciscans about 400. yeares past obseruing the different opinions of different members in the same Church complained There were two Churches Mich. Cecaenas contra Tyrannidem Papae the one of the wicked sort flourishing in which the Pope raigned the other of godly good men and this Church he persecuted This learned Friar by his discouerie of two Churches shewes that long since there was a difference in Religion betwixt the two Sisters and thereby he plainly intimates the different estate betwixt Papist and Protestant in the same Church the maior part was subiect to the Pope and that flourished and was visible in the eyes of the world but saith the Franciscan that part consisted of the wicked and consequently was the malignant Church the other part was obscured and persecuted by the Pope but saith he it consisted of the faithfull and true beleeuers and consequently was the true Church I could ascend yet higher and shew that the falling out of the two Sisters was about a husband the one was constant to her first loue Christ Iesus the sole head of her Church the other sought a diuorce from her husband acknowledging the Pope to be the vniuersall head of all Churches but I leaue this to a longer time and a larger Tract Sect. 3. Corruptions both in faith and manners confessed by the members of the Romane Church and yet the reformation denyed by the Pope and why c. IF we looke vpon the latter ages wee shall easily discerne an alteration of Religion by the complaints of Head and members in the same Church Anno 1411. Dixit quòd ipse volebat vacare circa reformationeÌ„ Ecclesiae c. Pope Alexander the fifth in the yeare 1411. promiseth solemnly to intend the Reformation of the Church and for that purpose to assemble the most learned of all Nations yet nothing was performed At the Councell of Senes in the yeare 1423. this proposition of Reformation was reuiued Anno 1423. but withall it was adiourned de die in diem Quaestorum abusus quorum malitia ita quotidie magno fideliuÌ„ scandalo querela deprehenditur vt eorum emendatione spes nulla relicta videatur Concil Trident Sess 21. c. 9. Bin. Cum multa iam siue teÌ„porum vitio siue hominuÌ„ in curia improbitate irrepsisse vi deantur quaeà tanti sacrificij dignitate aliena sunt Concil Trident Sess 22. Decretum de obseruandis euitandis c. and the day of their reformation is not yet come If we come nearer to these times the Councell of Trent in Paul the thirds time complained of Indulgences an Article of the Romane faith That the Popes officers in collectings of mony for those Indulgences gaue a scandall to all faithfull Christians which might seeme to be without all hope of remedy They complained in general that there were many errors and corruptions crept into the Masse by the error of time and wickednesse of men they confesse in particular that Priests for couetousnesse and gaine made contracts and bargaines to say Masses for money in so much it was obserued that the Priest alone said stragling Masses in a corner of the Church for a Tester at the request of him that payed for them Moulin of the Euchar. cap. 21. they confesse that wanton and lasciuious songs were mingled with the Organs and other Church musicke Ab Ecclesijs vero Musicas eas vbi siue organo siue cantu lasciuum aut impurum aliquid miscetur c. Concil Trid. ibid. Agrippa de vanit Scien cap. 18. and this is likewise complained of by their owne Agrippa Hodie c. saith he At this day obsoene and filthie songs haue their intercourse with the Canon of the Masse and as concerning superstitious Ceremonies as namely the certaine number of their candels at their Masses they confessed they were first inuented rather out of superstitious deuotion then true Religion Quorundam vero Missarum candelarum certum numeruÌ„ qui magis à superstitioso cultu quam à vera religione inuentus est omninò ab Ecclesia remoueant Jdem ibid. neither did these men seeke a reformation in manners onely but in the doctrine it selfe they confessed that the Masse wherein the Priest and people did communicate together was more fruitfull Concil Trid. Sess 22. c. 6. Optaret sacro sancta Synodus c. they professed openly and wished vnfainedly that priuate Masse might be restored to the ancient custome and the practise of the Reformed Churches which communicate ioyntly and seuerally with Priests and people together And as concerning Latine Seruice in their Church although the councell did not allow that at all times and in all places it should be celebrated in the vulgar tongue yet they confesse that the Masse doth containe great instruction for the faithfull Etsi Missa magnam coÌ„tineai populi fidelis eruditionem non tamen expedire visum est Patribus vt vulgari lingua passim celebrar tur quamobrem ne oues Christi esuriant neue paruuli panem petant non sit qui frangat ijs Mandat sancta Synodus Pastoribus singulis curaÌ„ animarum gerentibus vt frequentèr inter Mâ—ssaruÌ„ celebrationeÌ„ vel per se vel per alios ex ijs quâ—e in Missa leguntur aliquid exponant at que inter â—â—etera sanctissimi huius sacrifiâ—ij mysterium ali quod declarent Sess 22. c. 8. and therefore say they lest the sheepe of Christ should thirst and the children should craue bread and none should be present to breake it to them Mandat sancta Synodus c. The holy Synod commands
all Pastors hauing cure of soules that frequently at the celebration of the Masse either by themselues or by some others to interpret and declare the mysterie of the Sacrament vnto the people How neare these men doe come to our doctrine who doth not perceiue For touching pâ—incipall points of their doctrine First their great Councell of Trent declares it for a point of faith that the vse of Indulgences is most wholesome for the people Bulla Pij quarti Artic 10. yet they confessed the scandall that came by them was very great and without hope of reformation their Councell accurseth all those that should hold priuate Masses vnlawfull yet they wish they were restored to the custome of the reformed Church where Priest and people communicate together the Councell accurseth all those that condemne the practise of the Romane Church for deliuering the Canon of their Masse in a silent or an vnknowne tongue and yet shee commands all Massing Priests to explaine and expound the meaning of those words deliuered in a silent and vnknowne manner From these and the like confessions of diuers errours in the Church Decretum de Reformatione Sess 22 cap. 9 Biniuus the Bishops and Fathers of the Councell made a Decree for a Reformation the Pope himselfe caused many Cardinals to assemble and consider of the errors and for the easier redresse they were commanded to bee proposed to the Pope and Cardinals in the Consistorie and if you question me who did hinder the reformation I must say with Cassander they were such who were puffed with Ecclesiasticall authoritie and reputed principall members in the same Church Nicholas Scomberg by profession a Dominican by place a Cardinall opposed the Reformation and pressed the Pope and his Cardinals with these and the like reasons Histor of Trent li. 1. p. 83. Engl. It would giue an occasion to the Lutherans to bragge that they had enforced the Pope to make that Reformation and aboue all it would be a beginning to take away not onely the abuses but good vses also and so to endanger the whole state of Religion for by the Reformation it would bee confessed that the things prouided against were deseruedly reprehended by the Lutherans which would bee a great abetting to their whole doctrine Sect. 4. Many learned Romanists conuicted by the euidence of Truth either in part or in whole haue renounced Poperie before their death HOw auaileable these reasons may seeme to hinder a reformation I leaue to euery mans iudgement yet sure I am the reformed Churches haue done nothing in this other then the former Councels had anciently decreed and diuerse of their owne Church had formerly wished to be done and I am certainly persuaded were it not for feare of endangering the Romish Religion as the Cardinall rightly obserued our aduersaries would come nearer vnto vs in all the fundamental points that our Church teacheth for looke vpon the Communion in both kinds and you shall find the Councell of Basil about two hundred yeares since did allow the Cup to the Bohemians vpon this condition Genebr lib. 4. Chronich That they should not find fault with the contrarie vse nor seuer themselues from the Catholique Church Looke vpon the restraint of Priests marriage and you shall heare Aeneas Siluius afterward Pope Pius giue his Royall assent with vs. Aeneas Sylu. de Concil Basil l. 2. As marriage vpon weightie reasons was taken from the Priests so vpon weightie considerations it were wished to be restored Looke vpon priuate Masses and of this saith Master Harding Jewel Harding ca Priuat Masse in Initio the godly and faithfull people haue since the time of the Primitiue Church much complained and for the better correspondence with vs in the greatest mysterie of our saluation Looke vpon the Scriptures and you shall finde the Rhemist Testament translated into English and this was done Importunitate Haereticorum as they of Doway speake by the importunitie of Heretiques and to conclude they haue of late granted a dispensation to some men women also to reade the Scriptures and this was done Importunitate Haereticorum by the importunitie of Heretiques It is no wonder that the poore widow in the Gospell did preuaile with the corrupt Iudge by importunitie when such heretiques as wee are reputed to be haue preuailed by importunitie with such true Catholikes as they pretend themselues to be yet if we looke but within the memorie of man wee shall find that most of the Romish proselites did frequent our Church and diuine seruice for the first eleuen yeares of our blessed Queene Elizabeth L. Coke de Jure Regis Ecclesiastice fol. 34. neither was their communicating with vs forbidden by any lawfull Councell and I am verily perswaded That many at this day in the Church of Rome do assent to our doctrine that dare not communicate with vs openly in the Church for I appeale to their owne consciences how many of them which are taught the doctrine of concomitance haue wished the restoring of the Sacramentall Cup to the lay people how many with hands and hearts lifted vp adore Christ Iesus in his bodily presence in heauen when the consecrated bread is presented to them for reall flesh vpon the Altar How many worship the inuisible God in Spirit and Truth when they retaine the Images for memorie for history for ornament not for adoration How many doe smile at Indulgences and Pardons at particular shrifts at merrie Pilgrimages at ridiculous and fained miracles at diuine vertue ascribed to Medals Beads Agnus Dei and the like which are termed godly deceits and harmeles guiles to feed the ignorant How many do preferre the lawfulnesse of Priests marriage before the keeping of a Concubine Grauius peccare sacerdotem si vxorem ducat quam si domi concubinam foiseat Coster Enchirid c. 15. propo 9. although the contrarie be the common doctrine of the Church of Rome Lastly how many for feare of vaine glorie and by reason of the vncertaintie of their workes do relye wholly vpon the merits of Christ Iesus Shew mee that learned man that liueth a professed Papist in the Church of Rome and dieth not a sound Protestant in this prime foundation of our faith B. Gardiner That Bishop who would not haue the gap of this doctrine opened to the ignorant in time of his health yet in the time of his sicknesse sets the merits of Christ in the gappe to stand betwixt Gods iudgement and his owne sinnes And Cardinall Bellarmine who taught in time of his health that a man had a double right to the kingdome of God part by his owne merits part by the merits of Christ Yet I say this stout and learned defender of his faith concludes with a Tutissimum It is the safest way to relye wholly on the merits of Christ Iesus and in time of his sicknesse when he was to render an account of his workes and doctrine Et precor me inter
sanctos electos suos non vt aestimator meriti sed vt veniae largitor admitta◠Bellar. Test pag 89. Ricard Tapp explic artic Theolog. Louan tom 2. art 8. in his last Will and his last words he sounds a retreate and beggeth pardon at the hands of God Not as a valuer of merits but as a giuer of mercie And their owne Albertus Piggius who did bitterly inueigh against our Church and doctrine especially in the point of Iustification by reading of Caluins Institutions with a purpose to confute them in that very point Controu 2. tit de Instito fol. 50. became himselfe a Caluinist neither was it his case alone but Paulus Vergerius a Romish Bishop Episcopus Iustino-politareus who in like manner began to write a booke against the Protestants which he intituled Adnersus Apostatas Germaniae against the Apostates of Germanie after he had examined their bookes and weighed their arguments with a purpose to confute them found himselfe taken and vanquished and laying aside the hope of a Cardinalship which at that time the Pope intended him Sleida Comment Relig. lib. 21. hee trauelled to Pola where Germanus his brother a Romish Bishop was residing and after much debate and conference had of the doctrine of Iustification his brother also yeelded and protested against the Romish doctrine and both with mutuall ioy and consent of minds professed and proclaimed the Protestant faith to all beleeuers Sect. 5. Worldly pollicie and profit hinders the Reformation of such things which are altogether inexcusable in themselues I Speake not this as if there were hope of a Reformation in the Romane Church For when I consider that many opinions which formerly crept in the Church are now established for Articles of faith when I consider that some of their points are so linked together that the vnloosing of one is sometimes the losse of all when I plainely see vpon one point of faith namely one Purgatorie Trentals Masses Diriges Requiems Prayers for the dead the doctrine of Merits works of Supererogation Indulgences Pardons Iubilies the power of binding and loosing since I say all these attend vpon the opening and shutting of Purgatorie and this Purgatory is created a point of faith and this faith is confirmed by Councels meerly for the benefit of the Pope and Clergie What hope can wee haue to get these golden keyes of Purgatorie from them by what means can we procure them to exercise the facultie of shutting as well as opening the power of binding as well as loosing when no man will giue mony to be bound but to be loosed in Purgatory Againe when I consider the saying of Maldonat the Iesuite daily practised by the Church of Rome against our Church and doctrine Mald. Comment in Ioh. 6.62 viz. Although I haue no other Author for my exposition but my selfe yet I allow it rather then Austens Although his be most probable because this of mine doth more crosse the sense of the Caluinists When I say our Religion is directly and immediatly deriued from the Scripture when our doctrine agreeth in the fundamentall points with Saint Austen and the Fathers when the Primitiue and Reformed Churches haue shakē hands together is it not a meere malice to oppose a knowne ancient doctrine and to make a league against God and his Word against the true religion her Church They are base wits saith Viues which are so affected Viues Lib. de causis art corrupt whereas ingenious minds and natures well giuen will rather seeke how true that is which they hold then how they may defend it making greater price of veritie then victorie yet it cannot be denied that this is the common practise of the Romane Church for otherwise what man in his right senses would take vpon him to be wiser then God and in their Psalters leaue out the second Commandement hazard that heauie doome Cursed bee he that addeth or detracteth from the least of these sayings Reu. 22.18.19 What sense is there that the Church of Rome should presume to alter Christs Institution and take away the Cup from the Laitie when it is confessed by their owne generall Councell Concil Constant Ses 13. that Christ did institute the Cup for the people and the Primitiue Church did continue it in both kinds what reason can be alledged why an ignorant man should pray without vnderstanding when the Apostle commands vs to pray with the Spirit 1. Cor. 14. and to pray with the vnderstanding also What discretion should leade men to inuocate Saints and Angels when the Apostle doth make this vnanswerable question How shall they call vpon him in whom they haue not beleeued Rom. 10.14 What confidence and assurance of humane frailtie should cause them to leane to leane to a broken staffe of their own merits when they may safely relye vpon the sole merits of Christ Iesus What madnes is it to adore a peece of bread which depends vpon the intention of another man seeing his intention may faile and cause flat idolatrie in the worshipper when they may safely certainly adore Christ Iesus sitting at the right hand of the Father What stupiditie is it to worship a picture the worke of mens hands and to aduenture idolatry vpon nice distinctions when without danger they may worship the true God in Spirit and truth Ioh. 4.24 as he will be worshipped Lastly what foolishnes is it for man to relye vpon the Church which is the authority of man that may erre when he may build vpon the infallible rule of Gods word which is agreed on all hands that cannot erre If men for aduantage of their cause or for their owne preferment will by shifts and cauils turne the necks of Scriptures and Fathers cleane about and wrest them to their owne side let them beware of their example who could not beleeue or if they did beleeue durst not confesse Christ Because they sought the praise of men more then the praise of God! Ioh. 5.44 Sect. 6. The common pretence of our Aduersaries refusing Reformation because we cannot assigne the precise time when errours came in Refuted HOw farre the Church of Rome stands guilty of this crime I wil not take vpon me to censure but sure I am they are so far from reforming the abuses and errors in their Church that they will not acknowledge their points of doctrine to be errouious vnlesse we can assigne the time and point at the persons who first broached them Now since we are all eye witnesses that the errors of the Romish Church are at this day so notorious that a very child may reprehend them it were more fit as I conceiue to redeeme the time by correcting those errors that crept into the Church then to enquire after times and persons which are not in their hands If a man be sicke of a Consumption wil he refuse helpe of the Physitian except he can resolue him whether his Lungs or his Liuer
of Gods seruice in the time of the ministration did little dreame that the Ministers intention should make good or make voide all the seuen Sacraments and yet we see this is the Tenet of the Romish doctrine The intention no doubt of many opinions in the first founders was good Ferus Annot in Iud. Câ— 8. Colon. 1571 Duplex c. Exemplo sint sesta ceremoniae Imagines Missa Monasteria c. Nihil hominis eâ intentione institutum fuit quâ nunc habeÌ„tur c. but the application is now amisse for the housholder made good Lawes but the enemy added a Glosse There was a double sinne in Gedeon saith Ferus both in that hee made an Ephod contrary to the word of God and in that seeing the abuse thereof hee tooke it not away now who seeth not that the like happeneth to the Church How many things did the Saints ordaine with a good intent which we see at this day changed partly by abuse and partly by superstition The Feasts Ceremonies Images Masses Monasteries and the like none of them were instituted in that sort at first as now they are vsed and yet we Gedeons hold our peace they take not away the abuse they take not away the superstitions This complainant was a Friar and a member of the Romane Church he tels vs that Masses and Monasteries and Images are all different from the meaning of the first founders yet neuer tels vs of the times nor Authors that first changed them Now if the Reformed Churches should haue declined a reformation because they could not assigne the time and Authors of those errours who seeth not but they had fallen into the sinne of Gedeon who in seeing the abuse tooke it not away Nay more those Romanists which made great search and inquirie to know the time and Authors of their errors although they professe they cannot precisely set downe their first beginnings yet ingeniously confesse an alteration of diuers Tenets in their own Church Marius de Schism Concil part 3. ca. vlt. The restraine of Priests marriage to say precisely when it came in saith Marius I cannot tell although I haue most diligently enquired after it Concerning Prayer in an vnknowne tongue Mirumin hac re quam Ecclesiae mutata sit consuetudo Eras in 1. Cor. 14. It is to bee wondred how the Church is altered in this point saith Erasmus but the precise time he cannot tell The Communion in one kinde when it got first footing in the Church Greg. de Val. de legit vsu Euchar. c. 10. Minime constat it doth not appeare saith Gregorie de Valen. Now if these men could haue prooued their doctrine originally from the Scriptuâ—es they should not haue needed to inquire of vs for the first Authors of their doctrine for I am confident beyond all beliefe if forbidding of Marriage had beene the doctrine of Christ which S. Paul termeth the doctrine of diuels 1. Tim. 4.1 If Prayer in an vnknowne tongue had beene taught and commended by the Apostle Saint Paul as on the contrary it was forbidden and condemned in his first Epistle to the Corinthians If the Communion in one kind had beene instituted by Christ as the contrary was to wit in both kinds If these points I say had beene deriued from the word of God or had they alwayes beene receiued as Apostolique Traditions in the Church the beginning and the Author of their Tenets had beene easily knowne and then they might haue beene published out of certaine knowledge both for time and person and as touching this and the rest of straw and stubble which the Church hath added to her building it is manifest by the Testimonies of our aduersaries that there was a knowne time when those Tenets were not certainely knowne and generally receiued in the Romane Church The Marriage of Priests was not altogether forbidden till the time of Gregorie the seuenth saith Polidore and this was aboue a thousand yeares after Christ The number of seuen Sacraments was not expresly defined till the dayes of Peter Lombard saith Cassander and this was 1140. yeares after Christ Bellar. de Euch. lib. 3. cap. 23. The doctrine of Transubstantiation was not receiued for a point of faith till the Councell of Lateran saith Scotus and this was aboue 1200. yeares after Christ The power of Indulgences extended to soules in Purgatorie was first decreed by Boniface the eighth saith Agrippa and this was 1300. yeares after Christ The Communion in one kind began to be generally receiued but a little before the Councell of Constance saith Gregorio de Valentia and this was almost 1400. yeares after Christ Sect. 7. The Pedegree of the Romish faith drawne downe from the ancient Heretiques and the Protestant faith deriued from Christ and his Apostles BVt since these men are so inquisitiue to know of vs the first Authors of their Religion I wil tel them of their Predecessors and giue them a short Pedegree both of their Romane faith and our Protestant doctrine that it may appeare from whom they and we are lineally descended and first touching the succession in person and doctrine I will examine it Ordine retrogrado and ascend vpward Latin Seruice Latin seruice and prayer in a strange tongue came into the Church by Pope Vitalian saith Wolphius and this was about the yeare 666. Wolphius Lect. Memorab Centenarius septim p. 189. if we ascend higher the Heretiques Osseni taught in the first ages There was no need to make a prayer in a knowne tongue Epiph. heres 19. saith Epiphanius If you will ascend to the Apostles time and claime Antiquitie in the highest degree there were certaine Iewes saith Ambrose amongst the Grecians â—s namely Ambr. Epist. 1. ad Cor. c. 14. the Corinthians who did celebrate the diuine Seruice and the Sacrament sometimes in the Syriacke and most commonly in the Hebrew tongue which the common people vnderstood not For which cause Saint Paul wrote that whole Chapter of the foureteenth to the first of the Corinthians which is wholly and flatly deliuered against the Prayer and Seruice in an vnknowne tongue Here you haue the Romish succession in doctrine person deriued froÌ„ Iewes Heretiques here is our Protestant doctrine deriued from S. Paul the Apostle Pray with the spirit Pray with the vnderstanding also The doctrine of Transubstantiation was first decreed at the Councell of Lateran TransubstaÌ„tiation about foure hundred yeares agoe if we ascend higher it was set afoot by Damascen and Epiphanius for bringing in the worship of Images at the Councell of Nice If we looke further it was practised by the Helcesaitae Helcesaitae duplicem Christum faciunt alium suprà alium infrà Theodoret which feined a twofold Christ one in heauen another in earth like the Masse Priests who admit one body with all his dimensians and properties in heauen another body in the Sacrament which hath no properties of a true body If we
was vsed by the Apostles their successors not deuised by Luther If therefore the three Creeds the two principall Sacraments of the Church the 22. bookes of Canonicall Scripture the first foure generall Councels the Apostolique Traditions the ancient Lyturgies the ordination of Pastors If I say all these were anciently taught and vniuersally receiued in all ages in the bosome of the Romane Church euen by the testimonies of our aduersaries themselues it is but a silly and senslesse question to demand of vs where our Church was before Luther The positiue doctrine which we teach is contained in a few principall points those also haue Antiquity and Vniuersality with the Consent of the Romane Church The points in controuersie which are sub Iudice in question are for the most part if not all additions to the Church and certainely frō those additions and new Articles of faith the question doth truly and properly result vpon themselues Where was your Church that is Where was your Trent doctrine and Articles of the Romane Creed receiued de Fide before Luther But admit our doctrine lay inuolued in the bosome of the Romane Church which no Romanist can deny I say admit it became hidden as good corne couered with chaffe or as fine gold ouerlayed with a greater quantitie of drosse was it therefore new and vnknowne because Poperie sought by a preuailing faction to obscure it was there no good corne in the Granary of the Church because till Luthers dayes it was not seuered from the chaffe no pure gold because our aduersaries would not refine it by the fire of Gods word If the chaffe and drosse be ours or if our Church sauour of nothing but Noueltie and heresie as some of these men pretend let them remoue from the bosome of their owne Church that new and hereticall doctrine which they say was neuer heard of before Luther and tell mee if their Church will not prooue a poore senslesse carkasse a dead body without a soule Take away the three Creeds which we professe our two Sacraments the 22. bookes of Canonicall Scripture the Apostolicall Traditions the foure first general Councels and tell me such light chaffe new heresies as they how stile them being remoued if their twelue new Articles their fiue base Sacraments the Apostolicall Scriptures their vnwritten verities and Traditions will make a true visible Church It is true that wee denie their additions there aliquod amplius because they are grounded on humane authoritie and want the foundation of the Scriptures wee denie Purgatorie Inuocation of Saints Works of Supererrogation worship of Images and the like and if our Religion be therfore termed Negatiue for deniall of those things who sees not but for the like reason they themselues wil stand guiltie of the same aspersion Do not they denie the substance of bread after Consecration doe not they denie the Scriptures to the Laitie Marriage to the Priests the Cup to the Lay people the Supremacie to their Soueraigne in his own dominions and may not we for these and the like reasons protest against them that therfore theirs is a Negatiue Religion But that the world may know wee obtrude not these things by way of recrimination it shall appeare by their owne confession the Traditions which we deny are declined by the best learned amongst themselues Nay more they doe not onely acknowledge those things which we hold but the most ingenious of them are ashamed also of those additions which wee denie As for instance we charge them with the worship of Images they denie it or leastwise excuse their manner of adoration but they condemne not vs for not worshipping We accuse them for praying in an vnknowne tongue they excuse it that God knowes the meaning of the heart but they do not condemne vs for praying with the spirit and with vnderstanding Wee condemne them for adoring the elements of bread and wine in the Sacrament because it depends vpon the intention of the Priest they excuse it Jnnocentius the third Adoro te si tu es Christus that they adore vpon condition If the consecrated bread be Christ but they doe not cōdemne vs for adoring Christs reall body in heauen we accuse them for taking away the Cup from the Lay people they excuse it that it was not taken vp by the Commandement of the Bishops Coster Enchirid de commun sub vtraque specie Anno 1414. but it crept in the Bishops winking thereat saith Costerus but they did not condemne vs for following Christs example and receiuing in both kinds Lastly we accuse them for their priuate Masses contrarie to Christs institution and the custome of the Primitiue Church Harding in B. Jewel ca. Priuat Masse they excuse it That it is through their own default and negligence whereof saith Master Harding the godly and faithfull people since the time of the Primitiue Church haue much complained and which is remarkable and comfortable to all beleeuing Protestants we charge them with flat idolatrie in the adoration of the Sacrament in Reliques in Saints in Images and howsoeuer they excuse themselues in distinguishing their manner of adoration yet I say to our endlesse comfort be it spoken they cannot charge vs in the positiue doctrine of our Church no not with the least suspition of idolatrie Sect. 9. The testimonies of our Aduersaries touching the Protestant and the Romane faith in the particulars PARAG. 1. Iustification by faith onely THese things premised I will proceed to the examination of witnesses both for the Antiquitie of our doctrine and the Noueltie of theirs but before I go to publication I will present you with two Records for two principall points of our faith by which euidences it shal appeare that the Word and Sacraments the proper marks of a true Church were rightly preached and duely administred here in England in the most obscure ages long before Luthers daies I say it shall appeare that before and after the Conquest the Priests and professors of those times protested openly against the doctrine of Romish merits preaching saluation through Christ alone and withall publikely professed and administred the same Sacraments in the same faith and truth which wee teach and administer at this day In the dayes of Anselme Archbishop of Canterburie about the yeare 1080. there was a set and publique forme of prayer prescribed for the visitation of the sicke Cass in append ad opus Jo. Roffen de fiducia misericordia Dei. and this forme saith Cassander in Bibliothecis passim obuia was commonly to be had and read in all Libraries The wordes are plaine and fully consonant to the faith our Church professeth Ordo Baptizandi visitandi edit venet Anno 1575. Dost thou beleeue to come to glorie not by thine owne merits but by the vertue and merit of the passion of our Lord Iesus Christ dost thou beleeue that our Lord Iesus Christ did dye for our saluation and that none can
bee saued by his owne merits or by any other meanes but by the merit of his passion This manner forme of Intergatories was prescribed generally to all Priests for their visitation of the sicke and the sicke partie accordingly was taught to make answer to these and the like questions Respondeat infirmus credo All this I beleeue Vpon this confession the Priest concluded with this instruction to the sicke partie Go to therefore Hosius in Cōfessione Petriconens c. 73. as long as thy soule remaineth in thee place thy whole confidence in this death onely haue confidence in no other thing commit thy self wholly to his death with this alone couer thy selfe wholly intermingle thy selfe wholly in this death wrap thy whole selfe in this death And if the Lord God will iudge thee say Lord I oppose the death of our Lord Iesus Christ betwixt mee and thy iudgement and no otherwise do I contend with thee And if he say vnto thee that thou art a sinner say Lord I put the death of our Lord Iesus Christ betwixt thee and my sins If he say vnto thee thou hast deserued damnation say Lord I set the death of our Lord Iesus Christ betwixt thee and my bad merits and I offer his merit instead of the merits which I ought to haue but yet haue not If he say that he is angrie with thee say Lord I interpose the death of our Lord Iesus Christ betwixt mee and thine anger This point of faith was publiquely professed in the Church of England and generally practised shortly after the Conquest both by Priests and people and as the word was rightly preached in those dayes according to the now Protestant faith and contrarie to the Tenet of the now Romane Church so likewise you shall obserue the two Sacraments of Baptisme and the Lords Supper were publiquely taught and duly administred in the same faith and doctrine before the Conquest as they are now declared and receiued in the Church of England PARAG. 2. The Sacrament of the Lords Supper and the doctrine of Transubstantiation FIrst concerning the Sacrament of Baptisme I thinke there is none so blinde or stupid that will denie the Baptisme now vsed in our Church both for matter and forme to be substantially the same that the Primitiue Church euer vsed that the Romish additions of Salt and Spittle and other Ceremonies vsed by them neither cause a Transubstantiation in the element nor the want of them inforceth Rebaptization in the protestant so that concerning the truth of our Baptisme there can bee no question and as concerning the Sacrament of the Lords Supper The Sacrament of the Eucharist in the daies of Aelfrick about the yeere 996 there was a Homily appointed publiquely to be read to the people on Easter day before they did receiue the Communion wherein the same faith and doctrine which our Church now professeth was publikely taught and receiued and the doctrine of the Reall presence which at that time had got footing in the Church was plainely confuted and reiected Neither was this the particular doctrine of one Bishop but at the same time the same matter was deliuered to the Clergy by diuers Bishops at their Synods out of two other writings published by the same Aelfrick one whereof was directed to Wulfstius then Bishop of Sherbourne the other writtē to Wulfstane Arch-bishop of York wherein both Priests people by their Command and directions were instructed and taught the doctrine of the Eucharist in these words There is a great difference betwixt the body wherein Christ suffered Aelfricks Homilie B. Vsher in his answer to a challenge c. cap Real pres p 78. 79. and the body which is receiued of the faithfull The body truly that Christ suffered in was borne of the flesh of Mari◠with blood and with bone with skinne and with sinewes in humane limbs with a reasonable soule liuing and his spirituall bodie which nourisheth the faithfull spiritually is gathered of many cornes without blood and bone without limbe without soule and therefore there is nothing to bee vnderstood bodily but spiritually c. this I say and the like doctrine was approued by the Abbot of Malmsbury by the Arch-bishop of Yorke by the Bishop of Sherbourne by diuers Bishops at their Synods and by them commended to the rest of the Cleargie who were commanded to reade it publiquely to the common people vpon Easter day for their better preparation and instruction in the Sacrament If this Protestant Faith then publiquely professed had beene taught onely by a multitude of seditious and factious persons or had it beene receiued by some few excommunicate members in the same Church our aduersaries might haue some colour some plea to deny the Visibility of our Church but when it appeares it was generally published by the chiefe Bishops and Pastors of seuerall Congregations when it appeares these Doctors had their Calling and succession in the Romane Church when it appeares it was approued by a publique Synod at their meetings I cannot but account it a Iesuites vaine flourish to tell vs Camp Rat. 3. That we cannot espie out so much as one towne one village one house for 1500 yeares that sauoured of our doctrine and that you may know Aelfrick the Abbot was not the first author of this Homilie but was anciently receiued in the Church before his daies it appeares plainely Aelfricus Abbas vulstano Archiepiscopo salutem in Christo ecce paruimus vestrae almitatis iussionibus trās ferentes Anglice duas Epistolas quas Latino eloquio descriptas antē annum vobis destinauimus Transcrip ex lib. Ms in Bibl. publ Iames in his corrupt of Fathers p. 55. that Aelfrick by the command of the Arch-bishop of Yorke did but translate those Sermons into English which were anciently published in Latine so that if there were any surmise of a Faction then raised in the Church it was caused by the receiuing of an ancient doctrine not by bringing in a new and that also was performed with the consent of all the Bishops nay more if that the faith of Gregorie the Great published here in England 400 yeares before that time If I say his faith and doctrine continued the same here in our Iland without alteration till the comming of Luther which our aduersaries confidently maintaine either this Homily published by the Bishops was the faith of Gregorie and so our Church continued Visible in the same faith from his time till ours or else the Romane doctrine now taught and beleeued hath not continued the same without alteration vntill the daies of Luther Thus the Word and Sacraments taught by Christ and his Apostles were published and proclaimed by the Bishops and Arch-bishops of those times for the sauing knowledge and knowne saluation both of Priests and people so that the most substantiall points of our Religion were visibly knowne and generally published not in priuate corners but in publique Libraries not in
obscure assemblies but in open Churches and generall Congregations of our owne Countrie in the darkest ages long before Luthers daies But obserue the comming of our aduersarie That book which was published in Anselmes daies for instruction and visitation of the sicke the same booke I say both for matter and substance hath of late yeares beene printed at Paris at Collen Ordo Baptizandi cum modo visitandi infirmos Paris anno 1575. Colon. anno 1556. Ven. anno 1575. at Venice whereby not onely the doctrine of merits is ecclipsed but the now Romane faith is discouered to differ from the ancient what therefore can bee expected how these men should iustifie their owne printed Authors Behold the Romane Inquisitors haue carefully prouided by two Expurgatory Indices Quiroga p. 149. Sandoual Roxas anno 1612. that the words of comfort which the Priest was enioyned to pronounce to the sicke person should be all blotted out and although the Inquisitors haue not as yet passed their sentence vpon Aelfricks Homilie Aelfricks Sermon on Easter day printed at London 1623. pag. 7. yet in that Homilie they haue suggested Transubstantiation by two feined miracles contrary to the doctrine of the Eucharist then publiquely taught and farre different from the whole Scope of the Author and the Latine Epistle written by Aelfricke to the Arch-bishop of Yorke is to be seene mangled and razed in a Manuscript in Bennets Colledge in Cambridge as is well obserued by a learned Diuine D. Iames in his corruption of Fathers pag. 55 and I cannot conceiue but it was done by some Romanist because it doth plainely confute the doctrine of Transubstantiation Thus wee see what time and errors hath brought to passe That Protestant faith which in Aelfricks daies was generally receiued in England for Catholique doctrine is now condemned as hereticall by a preuailing faction in the Romane Church and that word of truth which was published in Anselmes daies for the saluation of Priests and people in the English Church is now condemned by an Index Expurgatorius with a Deleatur vpon those sauing words but I say of them as Saint Ambrose sometimes pronounced of the Arrians Ambros orat 1. contr Arrian Transubstātiation They may well blot out our letters but our faith they shall neuer abolish Againe looke vpon their doctrine of Transubstantiation and you shall see how miserably their Church is deuided touching the antiquity and vniuersality of that point of faith some deriue it from the words of Christ others from Christs Benediction before the words were vttered some from the exposition of the Fathers others from the councel of Lateran some from the authoritie of the Scriptures others from the determination of the Church and whereas many other points of the Romish doctrine are pretended to be Apostolicall Traditions as hauing no foundation in the written word it is obserued by learned Du Plessis that the Papists generally maintaine that their Masse is prooued from the Scripture insomuch as in the 28. of Matthew and other places where there is mention made of the Sacrament the ordinarie Glosse doth note with capital letters in the Margent Moru de Miss lib. 1. c. 1. in initio Here is the Institution of the Masse It was the great vaunt of Campian the Iesuite Camp Rat. If the Protestants name the Gospell we ioyne with them the verie words are for vs This is my body this is my bloud and Bellarmine his fellow Iesuite professeth confidently that the words Bellar. de Euch. l. 1. c. 11. This is my bodie are of the essence of the Sacrament and they are operatiue If wee shall further question at what time whether before or after the wordes spoken there is a conuersion of the elements into the bodie and bloud of Christ Aquinas tels vs Vltimum instans prolationis verborum est primum instant in quo est in Sà cramento corpus Christi in toto autemtempore praecedenti est item substantia panis Aqu. par 3. q. 75. art 7. ad 1. that the verie last instance of the deliuerie of those words is the first instance of Christs bodie in the Sacrament but in all the time before there is the substance of bread remaining If these men therfore haue spoken the truth let them beare witnesse of the truth onely let mee tell you they want that vnitie in this point of faith which they appropriate as a speciall marke to their Church and for proofe of this I will proceed to publication of witnesses wherein I will produce no other testimonies but their owne learned Authors and I presume a better proofe then their owne confessions none of them can expect whereby it shall appeare that their grand point of Transubstantiation hath neither foundation in our Scriptures nor certaintie in the Fathers nor vnitie among themselues to conclude it for an Article of beleefe Touching the words of Consecration Salmeron the Iesuite speaking in the person of the Grecians deliuers their opinion in this manner Cham. lib. 6. de Euch. c. 7. When the Benediction of the Lord is not superfluous or vaine neither gaue hee simply bread it followeth when he gaue it the transmutation was made and those wordes This is my body did demonstrate what was contained in the bread Ex Catholicis solus Caietanus in Commentario huius Articuli qui iussu Pij Quinti in Romanâ editione expunctus est docuit seclusa Ecclesiae authoritate verba illa Hoc est corpus meum ad veritatem hanc confirmandā non sufficere Suar. Tom. 3. disp 46. not what was made by them And Swarez the Iesuite ingeniously professeth that Cardinall Caietan in his Commentarie vpon this Article did affirme that those words of Christ This is my body do not of themselues sufficiently prooue Transubstantiation without the supposed authoritie of the Church and therefore by the commandement of Pius Quintus that part of his Commentarie is left out of the Romish Edition Habemus confitentem wee haue a faire confession for a Cardinall and a friendly caueat touching the spunging of his authoritie And that the world may know these men are better friends to our cause then many yet conceiue them I will produce both Cardinals and Bishops and Schoolemen who will testifie with vs that there are no words in Scripture to proue Transubstantiation that those words This is my body are not of the essence of the Sacrament that the ancient Fathers did not beleeue the substance of the Sacramentall bread to be conuerted into Christs reall flesh and lastly that Transubstantiation was not beleeued de Fide as a matter of faith aboue 1000 yeares after Christ And first I will giue you their owne confessions touching the place and proofe of Transubstantiation deriued from the Scriptures Quomodò fit corpus Christi vtrum per cōuersionem alicuius c. Biel in Con. Missae Lect. 40. Gabriel Biel How the body of Christ is in the Sacrament Non
locum interpretari Maldon in Ioh. 6. v. 50. num 80. 81. had liued in these our daies would haue beene of another minde when hee had once perceiued the Caluinists interpretation to bee almost the same and Gregory de Valentia obseruing the manifest testimonies of Theodoret viz. That the consecrated elements did remaine in their proper substance and shape and figure returnes the like answer Minimè mirū est si vnut aut alter aut etiam aliqui ex veteribus minimè considerate rectê hâc de re senserint Greg. de valent de Transubstan lib. 2. cap. 7. It is not to bee maruailed if one or more of the ancient Fathers before the question of Transubstantiation was throughly debated in the Church haue both thought lesse considerately and truelie concerning Transubstantiation and this is an answer saith he briefe and simple and no way inconuenient Thus it seemes Theodoret with other Fathers were ignorant of the greatest mysteries of their saluation and Saint Austin did not rightly vnderstand the corporall presence for hee would haue changed his opinion if he had liued in these daies but their learned Cardinall Cusanus is not so reserued in his opinion of the Fathers hee speakes plainely and openly Cusan exercet lib. 6. that certaine of the Ancient Diuines are found of this minde that the bread in the Sacrament is not Transubstantiated or changed in nature but remaineth still and is cloathed with an other substance more noble then it selfe and for a conclusion of this point many writers and Schoolemen in their owne Church are so farre from granting antiquity and vniuersality to this doctrine that they professe the Tenet of Transubstantiation was lately receiued into the Church for a point of faith Nota. Vnum addit Scotus quod minimè probandū quod ante Lateranense Concilium non fuisse dogma fidei Bellar. lib. 3. de Euchar cap. 23. Scotus tels vs that before the Councell of Lateran Transubstantiation was not beleeued as a point of faith This did Bellarmine obserue as a thing remarkeable Suar. in 3. Thom. in Enchar disp 50. Sect. 2. p. 602 and Suarez his fellow Iesuite protesteth the Schoolemen which teach the doctrine of Transubstantiation is not very ancient ought to be corrected such as Scotus was It is confessed then that Scotus and other Schoolemen did acknowledge Transubstantiation for 〈◊〉 doctrine and it is most probable that such Schoolemen liuing not long after the Councell of Lateran where that doctrine was decreed for a point of faith best vnderstood the Tenets of those times In like manner Durand and some of his fellow Schoolemen after him professed openly that the materiall part or substance of the Sacramentall bread was not conuerted These testimonies are so true and euident to the world that Bellarmine doth confesse and auoid that saying of Scotus with à minimè probandum c. it must not be allowed and as touching Durand he answereth his doctrine is hereticall Bellar. de Euchar lib. 3. cap. 13. but he is no heretique because he is ready to submit to the iudgement of the Church To let passe Whicleffe the Waldenses and others who were condemned for heretiques for professing the same doctrine Durand in 4 Sent. dist 10. q. 1. num 13. Their owne Proselites Hostiensis and Gaufridus tell vs that there were others in those daies who taught the substance of bread did remaine and this opinion say they was not to be reiected If we descend to this last age their owne learned Tonstall professeth that the beleefe of Transubstantiation within lesse then 500 yeares was a matter of indifferencie not an Article of faith Of the manner and meanes of the reall presence how it might bee either by Transubstantiation or otherwise perhaps it had beene better to leaue to euery man that would bee curious to his owne coniecture De modo quo id fieret fortassè Satiùs erat curiosū quemque relinquere coniectura sicut liberum fuit antè Concilium Lateranse Tonstall de Enchaer lib. 1. p. 46. Eras Annot. in Corinth 7. as before the Councell of Lateran it was left and lastly there owne Erasmus concludes with à serò definiuit Ecclesia c. It was late ere the Church defined Transubstantiation Since therefore the Protestant faith touching the Spirituall and Sacramentall participation of Christs body was generally taught and beleeued in the former and the latter ages since the doctrine of Transubstantiation hath no Vnitie amongst the Romish Authors no Vniuersality amongst the ancient Fathers no certainty in the Sacred Scriptures Saint Austins confession shall be my conclusion Siuè de Christo siuè de Ecclesia siuè de quacunque aliâ re quae pertinet ad fidem vitam que nostram non dicam nos nequaquam comparandi ei qui dixit sed fi Angelus de coelo vobis anuntiauerit preter quam quod in Scripturis Legalibus Euangelicis accepistis Anathema sit Aug. Contr. liter Petil. lib. 3. cap 6. Whether concerning Christ or his Church or any thing that appertaineth to our faith and life I will not say if we who are no way to bee compared to him that so spake but if an Angell from heauen shall preach vnto you any thing besides that you haue receiued in the Legall and Euangelicall Scriptures let him be accursed PARAG. 3. Priuate Masse Si quis dixerit Missas in quibus solus sacerdo Sacramētaliter communicat esse illicitas ideoque abrogandas Anathema sit Cōcil Trident. can 8. IT is decreed by the Councell of Trent If any shall say that Masses in which the Priest alone doth Communicate are vnlawfull and therfore ought to be abrogated let him bee accursed Here is a Curse proclaimed against all or any that shall condemne Priuate Masse as vnlawfull and herein the Protestants stand in danger of a Cursing Councell for it is an Article of the Reformed Church Priuate Masses Artic. of Ireland Art 100. that is the receiuing of the Eucharist by the Priest alone without a competent number of Communicants is contrarie to the institution of Christ and the practise of the Primitiue Church and hence it will follow that Priuate Masse is vnlawfull and therefore to be abrogated Now hee that curseth vs curseth Christ that ordained it and God that commanded vs to obserue it It was the answer in the like case made by a right Reuerend and learned Prelate of our Church B. Bilson the difference betweene Chri. Subiect Antichri Rebel pag. 657. If wee haue altered any part of Christs Institution Curse on in Gods name and let your Curses take effect but if the celebration of our Mysteries be answerable to his will and word that first ordained them You curse not vs whom You would hurt but him that your cursed tongues cannot hurt which is God to be blessed for euer The Communion which is vsed together with Priest and people in our Church is deriued from Christ himselfe for
may be thought a strange saying Si tollamus authoritatem praesentis Ecclesiae praesentis Concilij in dubium reuocari poteruÌ„t omnium aliorum Conciliorum decreta tota fides Christiana Idem ibid. that one testimonie of a late Councell might suffice for an Article of faith which by his owne Tenet requires Antiquitie Vniuersalitie and Consent yet this Cardinall proceeds further and tells vs the authoritie of this Councell is so auaileable for this point yea for all Articles of faith that if wee should take away the credit of the Roman Church and Councell of Trent the decrees of other Councels nay euen Christian faith it selfe might be called in question If by Christian faith the Cardinal vnderstand the present Romane faith without doubt this saying is most true See D. Fearly in his writ of Error against the Appealer p. 54. 55 c. for if we consider their misinterpreting the Ancient Creed and there creating of a New it cannot possibly be defended but by the Romane Church the Trent Councel but if he mean the generall sauing faith of all true beleeuers I may truly say this Tenet is a foundation of Atheisme for who can truly say that the word of Christ is not alone sufficient for the faith of all beleeuing Christians It is the voice of the blessed Apostle I haue not shunned to declare vnto you all the counsell of God Acts 20.27 And Bellarmine himselfe is forced to confesse That all those things are written by the Apostles which are necessarie for all men and which the Apostles preached generally to all Besides how can the saith of Christians depend vpon a Church which is fallen from the faith or how can a generall beleefe of Christianitie relye safely vpon a Councel that is disclaimed by the greatest part of the Christian world viz. by England by France by Germanie c. But to let passe the Heluetian the Scottish the Germane and the English Churches what will become of the ancient Church of Rome nay what will become of their owne Schoolemen in the latter ages did they all beleeue and teach that there were neither more nor lesse then seuen Sacraments did they maintaine they were all instituted by Christ did they professe they were all truly and properly Sacraments of the new Law If any learned man or if all the learned men aliue shall prooue that the seuen Trent Sacraments were instituted by Christ that all the Fathers or any one Father in the Primitiue Church or any knowne Author for aboue a thousand yeares after Christ did teach that there were neither more nor lesse then seuen truely and properly so called and to be beleeued of all for an Article of faith all which is the constant doctrine of the Church of Rome let the Anathema fall vpon my head First it is agreed on both sides that the Sacraments of the new Law were instituted by Christ for he onely hath authoritie to seale the Charter in whose authority onely it is to grant it Now as Princes seales confirme and warrant their deeds and charters so doe the Sacraments witnesse vnto our consciences that Gods promises are true and shall continue for euer Thus doth God make knowne his secret purpose to his Church first he declareth his mercies by his word then he sealeth it and assureth it by his Sacraments In the word we heare his promises in the Sacraments wee see them The difference then betwixt the Church of Rome and vs stands in this In the two proper Sacraments of Baptisme and the Lords Supper wee haue the element and the institution in the other fiue there wanteth either of these and therefore in a right meaning are not be taken for Sacraments In Baptisme the element is water in the Lords Supper bread wine Baptisme hath the words of Institution Mat. 28.19 Teach all Nations baptizing in the name of the Father and the Sonne and the holy Ghost The Lords Supper likewise hath the wordes of Institution Luk. 22.19 Do this in remembrance of mee and therefore we say these two are properly and truly called Sacraments because in them the element is ioyned to the word and they take their ordinance from Christ and be visible signes of an inuisible sauing grace The other fiue we call them not Sacraments because they haue not the like institution Confirmation was ordained by the Apostles but the Trent Councell confesseth the Sacraments must bee ordained by Christ Pennance and Orders haue not any outward element ioyned to the Word and Matrimonie was not ordained by Christ in the new Testament but by God himselfe in Paradise Besides the grants and seales of Christ viz. the Sacraments are the peculiar and proper possession of the Church of Christ insomuch as Turks and Infidels may haue the benefit of marriage out of the Church yet cannot haue the benefit of Christs SacrameÌ„ts which belong onely to his Church And lastly how Marriage should bee a Sacrament which containeth not grace in it selfe nor power to sanctifie and how it should bee an holy thing as euery Sacrament is termed and yet must be forbidden or rather fornication in the Priests case must bee preferred be fore it Durus sermo This is an hard saâ—ing who can heare it If therefore a generall Councell shall accuse not onely those that denie the number but si quis dixerit If any shall say there are either more or lesse then seuen then woe be to all the ancient Fathers for if they be conuented before the Councel they will all stand guiltie of this curse De latere in cruce pendentis lancea percuffo Sacramenta Ecclesiae pro fluxerunt Aug. in Ioh. Tract 15. Accursed be Ambrose and Austin and Chrysostome and Bede for they taught that out of the side of Christ came the two Sacraments of the Church Bloud and Water but that there were neither more nor lesse then seuen they taught not they beleeued not Jsid OriginuÌ„ siue Etimolog lib. 6. Accursed be Isidore for he accounteth but of three Sacraments viz. Baptisme and Chrysme and the body and bloud of Christ. Part. 4. q. 5. membr 2. art 1. qu. 5. c. Accursed be Alexander ab Hales for hee saith there are onely foure which are in any sort properly to be said Sacraments of the new Law and the other three supposed Sacraments had their being before Cypr. Ablutio pedum Accursed bee the Author bearing the name of Cyprian for he mentioneth onely fiue Sacraments and one of them is Ablutio pedum washing of the Apostles feet which is none of the seuen Sacraments Accursed be Durand MatrimoniuÌ„ noÌ„ est SacramentuÌ„ stricteÌ„ proprie dictuÌ„ sicut alia Sacramenta nouae legis sed est c. In lib. 4. Dist 26. quaest 3. for he alloweth but sixe proper Sacraments for Matrimony saith he is not a Sacrament strictly and properly so called as other Sacraments are Accursed bee Cardinall Bessarion Haec
harum rerum mentioneÌ„ sâ—ciant quoniaÌ„ c. Bellar. de Indulg lib. 2. cap. 17. either in Scriptures or the writings of the Ancient Fathers but onely out of Moderne Authors C. Caietan If there could be a certaintie found touching the beginning of Indulgences it would much auaile in searching of the truth but because there can be no certainty found touching the beginning of them there is no authoritie of Scripture or Ancient Fathers Greeke or Latine that bringeth them to our knowledge Bellarmine It is not to bee wondred if we haue not many Ancient Authors which makes mention of Indulgences for many things are contained in the Church onely by vse and custome without writing This learned Cardinall confesseth that many ancient authorities are not to be expected for proofe of this doctrine and this seemes to me a strange thing that an Article of faith should want Antiquity and Vniuersality of Fathers which as they pretend belongs to al points of faith it is strange that a Generall Councell should declare them to bee deriued from Christ and yet they should want ancient Fathers to witnesse Christs doctrine I rather beleeue according to the Article of the Creed that the vse thereof is most wholesome for the people for albeit they are granted onely to draw money from them yet withall the Popes Ministers had this benefit by them they sometimes set them to sale for a small price or game at Tables in a Tauerne Guicciard lib. 13. anno 1520. to redeeme soules out of Purgatory as it is witnessed by their owne Authors The Learned Doctors of of the Trent-Councell were not ignorant of this practise and of much more exercised by Leo the Tenth and others of his Predecessors but they were so farre from beleefe that this point of faith should bee deriued from Christ and his Apostles that Ecchius and Thecel and Prierius for want of Scriptures and Fathers laid their groundworke on the Popes authority and consent of Schoolemen Histor. of Trent lib. 1. p. 6. concluding that the Pope not being able to erre in matters of faith and hauing approoued the doctrine of the Schoolemen and himselfe publishing the Indulgences to all the faithfull it was necessary to beleeue them as an Article of faith I will not say it was a straÌ„ge presumption for a Councell to determine an vncertaine doctrine for a point of faith vpon the Popes infallibilitie and opinion of Schoolemen but I will say it is a senselesse and weake faith that giues assent to that doctrine which wants authority of Scriptures and consent of Fathers It was an ingenuous confession of their owne Cunerus Dolendum simul miranduÌ„ c. It is to bee lamented and admired how some Catholiques doe write of Indulgences so timorously so coldly so diuersly Chamier de satisfacti lib. 24. cap 2. so doubtfully as if their reasons were so farre fetched or so vncertaine that without great difficultie they could not proue them and surely if Cardinall Bellarmine or Cardinall Caietan and the rest could haue found better proofes for this point of faith they would neuer haue confessed that neither Scriptures nor Fathers doe bring them to our knowledge especially since no Article of faith can bee created without the authoritie of scriptures and therfore Saint Austins confession shall be my conclusion for their Article of faith If wee or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legall and Euangelicall Scriptures let him bee accursed You haue heard the confessions of our best learned Aduersaries witnessing with vs that the principall points of their Faith and doctrine now taught and professed in the Church of Rome were not knowne to former ages whereby we may easilie discerne how the Church of Rome doth obtrude strange Articles of beleife vpon her Proselites which haue no foundations in the Scriptures and want the vniuersalitie and consent of Fathers and although the Priests and Iesuits are bound by an oath to maintaine the Papacie and thereupon they generaly protest that al the Fathers are on their side and the ignorant people out of an affected ignorance blinde obedience easily condescend to that beleefe yet I say it cannot bee denied that the Popes sworne seruants our sworne enemies there best witnesses and our worst accusers haue testified these things both against themselues and in behalfe of our doctrine howsoeuer they may be excused yet sure I am they are diuided amongst themselues consequently want another speciall marke of their Church which is vnity in points of Faith To take a short reuiew of our Aduersaries confessions touching the doctrine of Merits they haue confessed that our Iustification is by faith and Christ Iesus onely they haue confessed that there is no saluation nor assurance in our owne merits but in the mercie and merits of our alone Sauiour and in this confession they intimate the noueltie and vncertainetie of their owne doctrine and in this likewise they acknowledge the antiquity and visibility of our Church long before Luthers daies Touching TransubstaÌ„tiatioÌ„ they haue confessed there is no expresse place of scripture to proue the word nor the meaning of the word they haue confessed the conuersion of the bread into Christs body Antè LateraneÌ„se Concilium non fuit dogma fides Scotus in 4. sentent c. 11. â—3 was not generally receiued by the Fathers they haue confessed before the Councell of Lateran it was not reeeiued for an Article of beleefe In these confessions they plainely intimate the noueltie and vncertaintie of their owne doctrine and by these likewise they acknowledge the antiquity and Visibility of our Church long before Luthers daies Touching Priuate Masse they confessed it was not vsed in the Ancient Church for say they the communion of Priests and people together was practised by the Fathers In this confession they intimate the Noueltie of their Religion and in this they acknowledge the antiquity and Visibility of our Church long before Luthers daies Touching the Seuen Sacraments they confesse the definite and certaine number of Seuen was vnknowne to Scriptures and Fathers they confesse that some of those Sacraments were not instituted by Christ they confesse that all of them are not true and proper Sacraments of the new Law all which on the contrarie are commanded by their Church to bee beleeued vpon a Curse and in these confessions they argue the Noueltie and vncertaintie of their doctrine and in this they acknowledge the antiquitie and Visibilitie of our Church long before Luthers daies Touching the Communion in one kinde they confessed that it was not practised by the Apostles nor the ancient Church for say they Christ did institute in both kinds and the Primitiue Fathers did continue it in both kinds In this confession they intimate the noueltie and vncertaintie of their owne doctrine in this they acknowledge the antiquitie and visibilitie of our Church long before Luthers dayes Touching
prayer in an vnknowne tongue they confessed it was not vsed in the Primitiue antient Church but say they the prayer and seruice was vsually taught in the vulgar and knowne tongue In this confession they intimate the noueltie and vncertaintie of their owne doctrine and in this acknowledgement they witnesse the antiquitie and visibilitie of our Church long before Luthers dayes Touching Adoration of Images they confessed that there is no expresse place of Scripture that commands their worship they confessed there is no example amongst the Fathers for their adoration but rather against them and in these confessions they intimate the noueltie and vncertaintie of their owne doctrine and practise and in our worshipping of God in spirit and truth they acknowledge the antiquitie of our Religion and the visibilitie of our Church long before Luthers dayes Lastly touching Indulgences and Pardons they confessed that their Indulgences now vsed haue no authoritie from Scriptures or Fathers and in this confession they intimate the noueltie and vncertaintie of their owne doctrine and consequently the Indulgences which wee vse for no other end then the mitigation and relaxation of punishment to haue had antiquitie and visibilitie in the Church long before Luthers dayes If these witnesses had been ignorant or excommunicate persons in their owne Church or had they witnessed the truth in ceremonies and things doubtfull there might bee some plea why their testimonies should not be admitted but when the points in question are Articles of their owne Creed when they are witnessed by Popes by Councels by Cardinals by Bishops by learned Doctors and Schoolemen in their owne Church in our behalfe and against their owne Tenets I see no cause why I should not demand iudgement in defence of our Church and triall of our cause It is the law of God and man Ex ore tuo I will iudge thee out of thine owne mouth and from this decree and their owne confessions vpon record I call men and Angels to witnesse that they haue denyed antiquitie and vniuersality to the Articles of their own Creed and haue resolued the grand question touching our Church before Luther that it was in Christ in the Apostles in the Fathers in the bosome of the Ancient Church long before Luthers dayes Sect. 10. The Testimonies of our Aduersaries touching the infallible certaintie of the Protestant faith and the vncertaintie of the Romish OF what strength and force is truth it appeares by this that she extorts a full and ample testimony of her doctrine from her sworne enemies and yet for further proofe of our cause I will giue another summons to the prime men euen of their grand Inquest who without partialitie will testifie in our behalfe that our Church is built vpon a more stable and sure foundation then the Papacie and that our doctrine is more fruitfull and profitable and euery way more safe and comfortable for the beleefe of euery Christian and the saluation of the beleeuer Touching the certaintie of faith it is Bellarmines confession Bellar. de Jnstit lib. 3. cap. 8. None can be certaine of the certaintie of faith that hee doth receiue a true Sacrament for as much as the Sacrament cannot be made without the intention of the Minister and none can see another mans intention This confession being layed for a positiue ground of their Religion the Church of Rome hath ouer throwne in one Tenet all certaintie of true faith To begin with the Sacrament of Baptisme If the Priests intention faile by their doctrine the Insant is not baptized he is but as a Heathen out of the Church and consequently in the state of damnation Looke vpon their Sacrament of Orders it is the confession of learned Bellar mine Bellar. de Milit Eccles ca. 10. ad secundum If we consider in Bishops their power of Ordination and Iurisdiction we haue no more then a Morall certaintie that they are true Bishops and there he giues the reason for it Because the Sacrament of Orders depends vpon the Intention of the ordeiner Looke vpon the Sacrament of Matrimony and of this there is no certaintie because it doth depend vpon the Intention of the Minister and if he faile in his Intention at the time of solemnization the married people liue all their dayes in adulterie so that by their owne confession there is no certaintie of Christianitie by Baptisme no certaintie of their Sacrament of Orders and consequently no certaintie of succession in person which they so much magnifie in their Church besides if in the whole succession of Popes and Pastors the Intention of any one Priest did faile either in Baptisme or in Orders all succeeding generations that ordaine and consecrate both Priest and people are become vtterly voide and of none effect He that is bound vpon a curse to beleeue seuen Sacraments and yet is not certaine of any one must be saued by an implicit faith and yet it is to be feared for want of their Priests intention the poore ignorant soule doth sometimes worship a peece of bread because the consecration of Christs body depends say they vpon the intention of the Priest and no man doth know another mans intention Againe touching their Inuocation of Saints they are vncertain whether the Saints do heare their prayers they are vncertaine whether some they pray vnto be Saints in heauen or Diuels in hell Touching the first Biel. in Câ—n. Missae Lect. 28. Pet. Lomb. Senten lib. 4. dist 45. It is not certaine saith Biel but it may seeme probable that God reuealeth vnto Saints all those suits which men present vnto them and saith Peter Lombard It is not incredible that the soules of Saints heare the prayers of the suppliants Here is nothing but probabilitie and vncertaintie and yet admit it were more then probable that they did heare our prayers yet there is no certaintie that al such are Saints which are canonized by the Romane Church Accedit quod miracula quae ab Ecclesiae suscipiuntur in Canonizationibus sanctorum quae tamen maximè authentica sunt cum humano testimonio innitantur non omnino certa sunt quoniaÌ„ c. Caret in epusc de concep Virg. Mar. ca. 1. Fidei Christianae certitudo non humano morâ— certa esse debet sed infallibile omnino debet habere testimonium Caret ibid. It cannot be knowne infallibly saith Caietan that the miracles whereon the Church groundeth the Canonization of Saints bee true by reason the credit thereof depends on the reports of men who may deceiue others and bee deceiued themselues And vpon this vncertaintie Saint Austin complained in his dayes That many were tormented with the diuell who were worshipped by men on earth Whose reason and authoritie was so vndoubtedly true Bellar. de sanct Beat. lib. 1. c. 9. that Bellarmine had no way to auoide it but with a Fortasse c. Peraduenture saith he it is none of Austins and yet if Bellarmines answer were true which is but
Touching faith and good workes it is Bellarmines confession Bell. de Justif l. 3. c. 6. The Protestants doe not deny but that faith and repentance are requisite that is a liuely faith and an earnest repentance and that without them no man can be iustified Lastly touching Iustification by faith onely it is Bellarmines confession Idem l. 5. c. 7. For feare of vaine glorie and by reason of the vncertaintie of our workes Tutissimum it is the safest way to relie wholly on the mercy of God I begge not of our Aduersaries the points in question betwixt vs but I wonder rather why they should send out such Anathemas and curses against all or any of those that denie their doctrine when as their best learned confesse that many principall points of their owne Religion yea many Articles of faith are neither ancient safe nor Catholike It is not the name of Catholique which they assume that makes good the Catholique doctrine neither is it the opinion of the great learning or the multitude on that side which must out face the truth for our Sauiour Christ doth especially note the members of his body by the name of a Little flocke Feare not little flocke Luk. 12.32 as if the paucitie of true beleeuers were the speciall Caracter of the true Church and as for the learned on that side You see your calling brethren saith the Apostle Not many wise men after the flesh 1. Cor. 1. 26. not many mightie not many noble are called And if our aduersaries list to assume all learning and knowledge vnto themselues I enuie not their great wisedome but I rather admire with wonder and pitie Mat. 11.25 and I thanke thee O Father Lord of heauen and earth because thou hast hid these things from the wise and prudent and hast reuealed them vnto babes And if our aduersaries please to reflect vpon their owne Religion they shall find likewise that the principall markes of the Romane Church were discouered and foretold long since by Christ and his Apostles that it should bee after the working of Sathan with all power and signes and lying wonders and wee know such miracles are the special caracters of the Roman Church The Spirit of God foresaw that their doctrine would consist in forginges not onely of Fathers of Councels of Schoolemen but of daily miracles in their Church and for this deceiueablenesse of vnrighteousnesse because they receiued not the loue of truth that they might be saued their iudgement was foretold and is now accomplished 2. Thess 2.11 God shall send them strong delusions and they shall beleeue lyes I list not to insist vpon such feyned miracles wrought either by their Priests or by their companions for lucre sake Aliquandò in Ecclesia fit maxima deceptio populi in miraculu fictis in Sacerdotibus Nich. Lyra in Dan. ca. 14. It is sufficient that their owne Schoolemen confesse it but I professe with Austin As they were necessarie before the world beleeued to induce it to beleeue so hee that seeketh to be confirmed by wonders now is to be wondred as most of all himselfe in refusing to beleeue what all the world beleeues besides himselfe Sect. 16. Our Aduersaries obiection drawne from the Testimomonies of pretended Martyrs of their Religion answered BVt obserue the cunning and policie of these men they are not contented to claime an interest in all ancient and orthodoxe Authors in behalfe of their Church but they would seeme to confirme the truth of their doctrine by the sufferings of Saints and testimonies of holy Martyrs Camp Rat. 10 Let vs ascend into Heauen by imagination saith Campian and there we shall find such as through martyrdome are as ruddie as the Rose and also such as for their innocencie while they liued do glister as beautifully as the white Lillies there may we see three and thirtie Bishops of Rome which for their faith were immediatly murdered one after another Thou shalt find that they liued here and dyed members of the Catholike Church I confesse the name of Martyrdome carries some shew in honor of the Church of Rome but the truth being weighed in the ballance of sinceritie it will appeare but a braggeful of froth vaine glorie for if those Martyrs and Bishops neither suffered for that faith at the time of their deaths nor in all their liues receiued that faith which is now published with Anathema to all them that beleeue it not surely those Saints and Martyrs will neuer bee found to haue liued and died members of their Church although they died Martyrs in the ancient Romane Church Let vs examine some particulars did euer any Martyr die vpon confidence of his owne merits or dare any Romanist suffer death in iustification of his owne righteousnesse was there any of those three and thirtie Bishops canonized a Saint for his adoration giuen to Images Did euer any Martyr take it vpō his death or dare any Romish priest die vpon this confidence that he hath absolute power to remit sinnes to dispense with oaths to create in the Sacrament the Creator of heauen and earth Did euer any ancient Martyr teach that the Scripture was vnperfect without the helpe of Traditions or dare any Romanist take it vpon his death that all the vnwritten verities now taught and receiued in the Church of Rome are of equall authoritie with the Scripture Did euer any Martyr take it vpon his death or dare any Romish Priest die vpon confidence that the consecrated bread depending vpon the Intention of the Priest is the corporall and reall flesh of Christ It was the case of certaine Masse priests now or lately liuing and in particular of F. Garnet who beeing demanded whether if hee were to consecrate the Sacramēt that morning he should suffer death durst after consecration pronounce openly ouer the Cup B. Andrewes resp ad Apolog Bellar. ◠1 p. 7. If this wine in the Cup whose accidents you see bee not the very bloud of Christ which flowed from his side as he hung vpon the crosse let mee haue no part either in the bloud of Christ or with Christ hereafter F. Garnet as a man perplexed made answer It might iustly bee doubted neither did he conceiue that any one was bound rashly to endanger his saluation by assuming vpon his death that any Indiuiduall Priest at a time certaine did transubstantiat the bread into the bodie of Christ but peraduenture in generall and indefinitely saith he it may bee resolued that Transubstantiation is made Ab aliquo Alicubi Aliquandò By some Priest in some place at sometime And as concerning the Saints and Martyrs of the ancient Church it is vndoubtedly true that they could not die in that faith nor for that Religion which was altogether vnknowne to their Church The doctrine of Priuate Masse the Communion in one kinde the Prayer in an vnknowne tongue the works of Supererogation the peremptorie number of seuen Sacraments the power of
Indulgences the worship of Images and the like these are fundamentall points and most of them taught and receiued for Articles of faith yet by our Aduersaries manifold confessions were vnknowne to former ages and how those Bishops and Martyrs could suffer and die in that faith which was not receiued in the ancient Church is a misterie vnsearchable and a Martyrdome past finding out Thus our aduersaries haue compassed sea land and by Imagination ascended into Heauen to seeke for members of their Church yet their doctrine of faith which they claime from the Primitiue Church is but an Imaginary faith their Martyrs which they challenge and assume into the Catalogue of those Saints are but Imaginarie persons their Miracles which they so much magnifie are but Imaginarie and false and lastly the Heauen which they claime as a common appendant to their Church is the Iesuites heauen but by Imagination Sect. 17. Our Aduersaries common obiection drawne from the charitable opinion of Protestans touching the saluation of professed Romanists liuing and dying in their Church Answered I come to the last and greatest wonder The Romanists haue confessed that their doctrine is different from the Ancient Church in many principall points of their faith yet say they there is no saluation to be had but in the Romane Church Fieri nequit vt Lutheranus moriens saluetur Coster resp ad refut Osiandr propos 8. No saith Costerus Fieri nequit c. It cannot be that any dying a Lutheran can be saued No doubt there is a woman a Church a Cittie which reigneth ouer the Kings of the earth which sitteth on seuen Mountaines which is drunke with the bloud of Saints and Martyrs which hath multitudes and Nations and tongues at her command and if this bee the Lutheran Church or any of the Reformed Churches questionlesse there is damnation to be feared for it was foretold She ascends out of the bottomelesse pit Reuel 17. and shall goe into perdition but blessed be God their markes cannot bee applied to our Church wee haue no Bishop that assumes a supremacie ouer Kings and Princes Wee haue no Massacres of Saints faithfull Christians in our Kingdome no we haue no Citie built on seuen hills which is called the seuen hill'd Citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we account not vniuersalitie of nations and people a marke of our Church but we say it is a little flocke and the number of Gods Elect are but few I will descend to the particular Tenets of both Churches and in this I shall appeale to any moderate Romanist whether they or we for the faith professed in their Church or ours stand guilty of damnation Are we accursed because we disclaime all merits in our best workes and relie wholy vpon the merits of Christ Blessed are all they that put their trust in him not in their owne righteousnesse saith the Prophet Dauid Psal 2.12 Are we accursed because according to Christs institution wee receiue the Sacrament in both kinds He that eateth my flesh and drinketh my bloud Ioh. 6. hath life eternall saith our Sauiour Are we accursed because we search the Scriptures we reade them to our Family wee meditate on them day and night Psal 1.2 Blessed are they whose delight is in the Law of the Lord and in his Law will exercise himselfe day night saith the Psalmist Againe looke vpon the Tenets of the Romane Church and let the Word of God bee Iudge betweene them and vs whether they or wee are in the more safe and blessed way Are they blessed that make distinction of meates forbid marriage to Priests Be not high minded but feare Forbidding of marriage and meates is the doctrine of Diuels 1 Tim. 4. Are they blessed that administer the Sacrament and Seruice in an vnknowne tongue 1 Cor. 14. It was a curse at the building of Babel for them that vnderstood not what was spoken In the Law it is written with men of other tongues and other lips will I speake vnto this people and so they shall not heare mee saith the Apostle Are they blessed that contrarie to the Law of God giue adoration to Images Confounded bee all they that worship carued Images saith the Prophet Dauid Psal 97.7 Are they blessed that giue adoration to Saints to the creatures of bread and wine Rom. 1.28 They that worship the creature instead of the Creator God giues them ouer to a reprobate mind and they are accursed Are they blessed that adde new Traditions to the Scriptures and detract from Gods commandements Christs Institution in the Sacrament Reuel 22. Cursed be hee that addeth or detracteth from the least of these sayings saith the Euangelist Are they blessed that create new Articles of faith praeterquam or contra quā besides or contrary to the doctrine of the Scriptures Gal. 1.8 If an Angel from heauen preach any other Gospell then that you haue receiued let him bee accursed From these sew instances it may easilie appeare whether they are damned which beleeue and receiue that faith which was taught by Christ and his Apostles or they blessed which obey the Trent-Fathers and their doctrine which is condemned by the Apostles and Fathers of the Primitiue Church But obserue the wisedome and pollicie of these men they know the ignorant people of their Church their speciall care is to keepe all in ignorance would be easily led by an implicit faith to beleeue the Church in all if they were once possessed with some generall Rule that they were in the safe and certine way of Saluatiō in their owne Church and thereupon from the charitable opinion of well disposed Protestants they haue drawne this generall Conclusion Wee see the Protestants at least many of them confesse there may be saluatiō in our Church wee absolutely deny there may be saluation in theirs therefore it is safer to come to ours then to stay in theirs to bee where almost all grant saluation then where the greatest part of the world denie it Surely it were great pittie that a charitable opinion on our part should giue any Romanist occasion the rather to liue and die in the bosome of the Romane Church whereas wee should rather giue them a warning in the name of the Apostle Reuel 18.4 Come out of her my people that you bee not partaker of her plagues but it were more then shame for them to adiudge our religion therefore the worse because wee are more charitable when wee say a Papist may be saued it is meant onely as I conceiue of those who by an inuincible and compelled ignorance resigne vp their owne eye-sight to looke through such spectacles as their Priests and Pastors haue tempered for them these men so long as they hold fast the true faith of Christ according to the Articles of the Apostolique and Christian beleefe without oppositiō to any ground of Religion and haue furthermore a minde and purpose to obey God
and keepe his commandements according to that measure and knowledge of Grace which they haue receiued and liue for outward things in the Vnitie of the Church where they dwell such men I say otherwise morallie good and relying wholy on the merits and sole mercie of Christ Iesus that is liuing Papists and dying ProtestaÌ„ts in the principall foundation of our faith may finde mercy because they did it ignorantly 1 Tim. 1.14 This is the best construction charitie can afford them and yet this is no certainty but a bare possibilitie They may be saued I must confesse I doe encline to the charitable opinion of euery poore ignorant soule for what haue I to doe to iudge another mans seruant seeing hee standeth or falleth to his owne Master but I take God and his holy Angels to witnesse that had I ten thousand soules I would not aduenture one of them in the Romane faith and the Romane Church for howsoeuer I will not I dare not pronounce damnation vpon their persons as they doe on ours yet I will proclaime confidently and openly to all the world that their doctrine is damnable Farre be it from the thoughts of good men to thinke the points in controuersie betwixt them and vs are of an inferior alloy that a man may resolue this way or that way without perill of hu saluation The fresh bleeding wounds and sufferings of holy men blessed Martyrs in our church doe sufficientlie witnes the great danger in their Religion and the difference betwixt vs and that you may yet further know the best learned of our Church were farre from granting saluation to any Papist liuing and dying a professed Papist in the knowledge and beliefe of the present Romane faith our Reuerend Whitakers sends this summons to the great Champion of the Roman Church Whit. CaÌ„p Rat. 10. Suruey heauen it selfe and all the heauenly host looke well into all the parts and coasts of it whilest you list you shall not finde there vpon my word one Iesuit or one Papist for none shall stand in Mount Sion with the Lambe that haue receiued the marke of the Beast or belong to Antichrist Sect. 18. Prouing according to the Title of the booke by the confession of all sides that the Protestants Religion is safer because in all positiue points of our doctrine the Romanists themselues agree with vs but in their additions they stand single by themselues BVt admit the Protestants should allow a possibility of saluation to all beleeuing Christians in the bosome of the Roman Church which neuer yet was granted what doe our aduersaries inferre from hence Therefore say they It is the safer way to persist in that Church where both sides agree then where one part stands single in opinion by themselues Now surely if that be the safer way wherein differing parties agree both in one I will ioyne issue with them in this very point and if in this I make not good the Title of my book that wee are therefore in the safer way because they agree in the principall points of Controuersie with our doctrine I will reconcile my selfe to the Romane Church and creepe of all foure to his Holinesse for a pardon First then we say there is a Heauen and a Hell It is true say they but there is a Purgatory there is a Limbus Infantum also In the first part they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree We say we shall be saued by the Merits and satisfactions of Christ Iesus It is true say they but there are likewise merits of Saints and satisfactions of our owne helpfull and necessarie to saluation In the first part they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree Wee say the Sacrament of Baptisme and the Eucharist are two proper Sacraments instituted by Christ it is true say they but there are fiue more to bee receiued as true and proper Sacraments de fide for an Article of beleefe The first two they confesse with vs in the latter fiue they stand single by themselues And that is the safer way where both sides agree Wee say that Images of Christ and his Saints are ornaments and memorials of the absent and may in some Cases serue for Historie It is true say they but there is also worship and veneration due vnto them In the first part they agree with vs in the latter they stand single by themselues And that is the safer way where both sides agree We say with the Euangelist Thou shalt worship the Lord thy God and him onely shalt thou serue It is true say they but there bee Saints and Angels also that must be inuocated and adored In the first part they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree We say that Christ is the Mediator and Intercessour betwixt God and Man It is true say they but the Saints and Angels are our Intercessors and Mediators also In the first part they ioyne with vs in the latter they stand single by themselues that is the safer way where both sides agree We say that Christ is the Head and Monarch of the Church it is true say they but there is likewise another visible Head of the Church which is the Pope In the first part they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree We say that Peter had a Primacie of order that is a First-ship among the Apostles It is true say they but withall he had a supremacie of power and Iurisdiction In the first place they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree We say there are 22. books of Canonicall Scripture It is true say they but there are other bookes also as namely To bit Iudith the Machabees c. that are Canonicall In the first part they approue all that we hold in the latter they stand single by themselues And that is the safer way where both sides agree Wee say the Scripture is the Rule of faith It is true say they but there are Traditions likewise and vnwritten verities that must bee added to the Scriptures In the first they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree Lastly we say there are 12. Articles of the Creed and this is the Tenet and confession of all Christian Churches It is true say they but their are 12. Articles more published by Pope Pius the Fourth to be receiued of all men In the first place they confesse all that we hold in the latter they stand single by themselues And that is the safer way by our aduersaries confession where both sides agree Thus by the ample testimonies of the best learned in the Romane Church there is nothing taught by the Protestants de fide for matter of faith which the Church of God hath not alwaies held necessarie to bee beleeued nothing but that which alone is sufficient for euerie Christian man to know concerning his saluation nothing but that which is confessed by our aduersaries to bee safe and profitable for all beleeuers nothing but that wherewith the writings of all antiquitie are consonant and all Christian confessions agreeable Now since I haue brought you into Via tuta the safe Way Christus est Via veritas I will briefly commend vnto you Christ and his Apostles for your Leaders the Ancient Fathers for your Associates and Assistants and the blessed Spirit for your guide and conduct in your safe Way There are other passengers viz. Cardinals and Bishops and Schoolemen which doe accompanie you part of your way but they are strangers and therfore be warie of them and by way of preuention Ier. 6.16 Stand in the waies and see and aske for the old pathes where is the good way and yee shall finde rest for your soules Δόξα τῶ Θεῶ FINIS Errata Page 17. line 19. for her reade the. p. 27. l. 20. for Royall r reall p. 34 l 5. for Germ r. Iohannes Baptista Vergerius p 35 l. â—5 for in r. into p. 36. l. 6. for the power r. the abused power p. 44 l. 12. for hic r hûc p. 47. l. â—6 for foundation adde or openly disturbed the Church p. 66. l. 9. for succession best succession from heretiques or at best from an improbable example of the Nazarites p. 67. l 13. in Sacerdotibus c. as an vncleane Act. adde in Marg. Augustâ—â— 74. p. 75. l. 20. for Apostolicall r. Apochryphall p. 93. l. 11. for comming r cunning p. 99. l 13. dele our p. 125. l. 5. for prosued r. pursued p. 160 l. 10. woman adde â—ate on a Beast which had p. 192. for Edward r. Edwin p. 37. l. 16. for Diuels r. damned with Diuels p. 248. l. 2. for Apostle r. Euangelist p. 275. l. 17. cita Ferum in cap. 1 Jo. Moguâ— 1550. p. 34.
Christ and the rites receiued in the solemne administration of them all I do embrace 4. I admit and receiue all those points touching originall sinne and Iustification which are defined and declared by the Councell of Trent 5. I professe that there is a true proper and propitiatorie sacrifice offered to God in the Masse both for the quicke and the dead and that in the Eucharist the Bread and the Wine are Transubstantiated into the bodie and bloud of Christ 6. I acknowledge that vnder one kind whole and perfect Christ and the true Sacrament is receiued 7. I doe constantly hold that there is Purgatorie and that the soules there detained are helped by the Prayers of the faithfull 8. I hold that the Saints are to bee worshipped and called vpon and that they offer prayers for vs vnto God and that their relickes are to be worshipped 9. I doe resolutely affirme that the Images of Christ and of the Virgin Marie and also of other Saints are to be had and retained and that due honor and veneration is to bee yeelded to them 10. I do hold that the power of Indulgences was left by Christ in the Church and that the vse of them is most wholsome to Christian people 11. I acknowledge the holy Catholike and Apostolicke Romane Church to be the Mother and Mistrisse of all Churches and I promise and sweare true obedience to the Bishop of Rome the successor of Saint Peter the Prince of the Apostles and the Vicar of Iesus Christ 12. I vndoubtedly receiue and professe all other things deliuered defined and declared by the holy Canons and Oecumenicall Councels especially by the holy Synod of Trent c. The ten Commandements 1. I Am thy Lord God The ChristiaÌ„ doctrine coÌ„posed by the ReuereÌ„d Father Iames Ledesma Priest of the societie of Iesus and printed permessu Superiorum An. 1609. 1624. Thou shalt haue no other Gods but me 2. Thou shalt not take the name of God in vaine 3. Remember to sanctifie the holy-dayes 4. Honour thy father and mother 5. Thou shalt not kill 6. Thou shalt not commit adulterie 7. Thou shalt not steale 8. Thou shalt not beare false witnesse 9. Thou shalt not desire thy neighbours wife 10. Thou shalt not desire thy neighbours goods The Contents Sect. 1. THe causelesse bitternesse of the Church of Rome against the Reformed Churches pag. 1 Sect. 2. The occasion of the contention betwixt the Churches originally proceeded from the Romanists by their owne confession p. 10. Sect. 3. Corruptions both in faith and manners confessed by the members of the Romane Church and yet the Reformation denyed by the Pope and why c. p 18 Sect 4. Many learned Romanists conuicted by the euidence of Truth either in part or in whole haue renounced Poperie before their death p. 26. Sect. 5. Worldly policie and profit hinders the Reformation of such things which are altogether inexcusable in themselues p. 35. Sect. 6. The common pretence of our Aduersaries refusing reformation because we cannot assigne the precise time when errors came in Refuted p. 43. Sect. 7. The pedigree of the Romish faith drawne downe from the ancient heretiques and the Protestant faith deriued from Christ and his Apostles p. 59. Sect. 8. The Testimonies of our Aduersaries touching the Antiquitie and vniuersality of the Protestant faith in generall p. 68. Sect. 9. The Testimonies of our Aduersaries touching the Protestant and the Roman faith in these particular paragraphes 1. Iustification by faith onely p. 80. 2. The Sacrament of the Lords Supper and the doctrine of Transubstantiation p 86. 3. Priuate Masse p 116. 4. Seuen Sacraments p 132. 5. Communion in both kinds p. 164. 6. Prayer and Seruice in a known tongue p. 175 7. Worship of Images p. 189. 8. Indulgences p. 211. Sect 10. The Testimonies of our Aduersaries touching the infallible certaintie of the Protestant faith and the vncertaintie of the Romish p. 233. Sect. 11. The Testimonies of our Aduersaries touching the greater safety comfort and benefit of the soule in the Protestant faith then in the Romish pag. 249. Sect. 12. Our Aduersaries conuicted by the euident Testimonies of the ancient Fathers either ridiculously elude them or plainly reiect them p 263. Sect. 13. Our Aduersaries conuinced of a bad cause and an euill conscience by razing of our Records and clipping their owne Authors tongues p. 272. Sect. 14. Our Aduersaries conuicted of their defence of a desperate cause by their blasphemous exception against the Scripture it selfe 278. Sect. 15. Our chiefest Aduersarie Cardinall Bellarmine testifies the truth of our doctrine in the principall points of controuersie betwixt vs. p 287. Sect. 16. Our Aduersaries obiection drawne from the Testimonies of pretended Martyrs of their Religion Answered p 295. Sect. 17. Our Aduersaries common obiection drawne from the charitable opinion of Protestants touching the saluation of professed Romanists liuing and dying in their Church Answered p. 303. Sect. 18. Prouing according to the Title of the booke by the confession of all sides that the Protestants Religion is safer because in all positiue points of doctrine the Romanists themselues agree with vs but in their additions they stand single by themselues p 315. The safe Way Sect. 1. The causlesse bitternesse of the Church of Rome against the Reformed Churches WE reade in the Ecclesiastical History when the ancient Christians at Antioch fell at variance amongst themselues Theodoret sought by a fauourable report to allay the bitternesse of their Contention with these words Both parts make one and the same Confession of their faith Theod. lib 3. Hist. Eccles cap. 4. For both maintaine the Creed of the Nicene Councell The beautifull and sacred name of Truth speakes peace to all and that louely name of Peace giues that sweet counsell to all Christians which Abraham gaue to Lot Gen 13.8 Let there be no strife betwixt me and thee for wee be brethren If the Church of Rome had loued Truth and Peace without doubt the common bond of Christianity and the Creed which is the generall Cognizance of our faith would haue incited them to the like fauourable construction of the Controuersies of this age and the rather because their owne learned Cardinall professeth Bellar de Verbo Dei l. 4. c. 11. PrimuÌ„ Nota Secundò That the Apostles neuer propounded as Common Articles of faith other things then the Articles of the Apostles Creed the ten Commandements some few of the SacrameÌ„ts because saith he these things are simply necessarie and profitable for all men the rest are such as a man may be saued without them But such is the nature of the malignant Church and for that cause the Church of Rome is rightly deciphered by that name that instead of qualifying the vnquenchable broyles and intirely preseruing the seamelesse garment of Christ Camp 1. Rat. Jewel Harding pa. 222. 178. shee â—â—rmes vs Heretiques hellâ—ounds of Swinglius Luthers whelpes Turkish Hugenots damned
persons and worse then Infidels which vnchristian speeches dipt in lye and gall giue vs iust cause to say with Austen Quotidiana fornax nostra aduersariorilingua Aug. Confess lib. 10. c. 37. Our daily fornace is our aduersaries tongue It cannot bee denied that the reformed and the ancient Romane Church are two Sisters both descended from one and the same Catholike and vniuersall Mother of vs all but when the world shall vnderstand that the Romish Sister hath lost her breasts or at least-wise giueth her Children little or no sincere milke out of her two breasts the two Testaments when the world shall plainely discerne that shee doth daily practise spirituall fornication with the inhabitants of the earth when it shall be witnessed by her selfe that her Sister hath kept her first loue and continued her ancient birth-right from the time of the Apostles to the dayes of Luther Will it not seeme a strange folly or a wilful madnesse to quarrell with her Sister because she will not follow her vnknowne wayes and go a whoring after her inuentions If for no other cause yet for this alone because she played the Harlot her Sister might better iustifie a separation from her then to retaine fellowship with her lewdnesse It is the counsell of the Prophet Hos 4.15.17 If Ephraim be ioyned to Idols let him alone If Israel play the Harlot let not Iuda sinne Babylon was a true Church with which sometimes the religious did communicate but after it was more depraued the faithfull are commanded to go out of her and for that cause Abraham was commanded to go forth of Caldea wherein hee was borne because the inhabitants of the countrey were idolators and the Hebrewes were led out of Egypt by Moses and Aaron because the Egyptians were giuen to vaine superstitions such is our departure from the Church of Rome or rather from the errours of that Church that hath departed from her selfe and for that cause Non fugimus sed fugamur we left her vnwillingly not voluntarily That we bee not partakers of her sinne Reu. 18.4 and that wee receiue not of her plagues That saying of Erasmus was no lesse true then wittie who being demanded of the Duke of Saxonie what was Luthers capitall offence that stirred vp so many opposites against him made answer Luther had committed two great sinnes for he had taken away the Crowne from the Pope and had taken downe the belly of the Monkes and surely setting aside the Popes Lordlines and the luxurie of Priests it shall appeare there is no such cause why she should breathe out Anathemas Curses Excommunications with a Tradatur Satanae let her Sister be deliuered to Satan There is no such cause why shee should daily entertaine Iewes into her bosome when a poore Christian soule a beleeuing Protestant may not approch to her sanctuary for feare of the Inquisition Nobis non licet esse tam disertos The children of this world are wiser in their generation then wee professe our selues to be For as touching the twelue Articles of the Apostles Creed which are the maine parts of the Christian Truth Hoochers Ecclesiasticall Politis and wherein the Church of Rome doth still persist we gladly acknowledge her to bee of the family of Iesus saith Hooker and that which Saint Paul witnessed of the Israelites that in one respect they were enemies Rom. 11.28 but in another they were beloued of God so likewise as concerning the word of God and the Apostles Creed we giue the Church of Rome her due but in another respect as she hath created twelue new Articles and coyned new expositions vpon the old farre different from the doctrine of the Apostles as she depends vpon customarie Tenents which makes their chiefe claime by Tradition as shee relyes vpon the Church for the last resolutiō of faith as she maintaineth and practiseth manifest and manifold Idolatrie as she derogateth from the high price of our Redemption by adding their owne merits and satisfactions to the Merits of Christ as she aduanceth the Pope for the Lord Paramont aboue all that are called Gods In these and many like respects we say her Tenure is meane and base her Tenets are subiect to alienation her Articles are euidences of an vnknowne Truth her vnwritten verities are prescriptions within the memorie of man her Title is vsurpation her confidence is presumption her deuotion is superstition and shee her selfe a professed enemy to the Gospell Sect. 2. The occasion of the contention betwixt the Churches originally proceeded from the Romanists by their owne confession BVt before we enter into the debates and differences of these times it will not be amisse to looke backe and examine the cause of this great calamitie and distraction in the Christian Church and to inquire by whom and what meanes this bitter contention is fallen out betwixt two Sisters Cassander a learned Papist tooke speciall notice that these two sisters were fallen asunder euen to the diuiding of the houshold hee obserued the Author of those fresh bleeding wounds and accordingly as an eye-witnesse of those differences protesteth openly that the fault is to bee layed vpon those which being puffed vp with vaine insolent conceits of their Ecclesiasticall power Cassand Consult 56. 57. proudly and scornefully contemned and reiected them which did rightly and modestly admonish the reformation If we shall further inquire of him what remedy to apply to such incurable diseases he professeth seriously that the Church can neuer hope for any firme peace vnlesse they begin to make it which haue giuen the cause of that distraction If we further presse him for his aduise how to procure that Peace from them which first occasioned the falling off he replies and confidently assures vs that this cannot be effected vnlesse those which are in place of Ecclesiasticall gouernment would be content to remit some thing of their too much rigour and yeeld somewhat to the peace of the Church and hearkening vnto the earnest prayers and admonitions of many godly men will set themselues to correct manifest abuses according to the rule of diuine Scriptures and the Primitiue Church from which they haue swerued Here is a plaine confession of a learned Romanist that many abuses are crept into the Romane Church here is likewise an acknowledgement of a distemperature that proceedeth from the head and we know when the head is distempered commonly the whole body is out of order Now to rectifie these abuses he prescribes a Rule which is the holy Scriptures and he sets before vs an ancient patterne for our instruction which is the Primitiue Church If the Scripture be the rule of Truth and the ancient doctrine be the patterne of a true Church how can our Religion bee charged with heresie which professeth the Scripture to be the sole rule of faith or how can it be iustly accused of Noueltie as deriued from Luther when it is a Canon published for the direction of Preachers and Pastors
were first infected and shew the time when and the occasion how his body grew first distempered When an house is ready to fall men doe not stand to enquire what post or principall did first decay or the time when the raine did first begin to rot it but they seeke to amend that which is most ruinous and support that part which is most subiect vnto falling If you will haue a more familiar example Obsecro inquit cogita quomodò huc me liberes non quomodo hûc ceciderim quaeras Aug. Epist. 29. S. Austin will giue you one A man saith he fals into a pit and cals for helpe hee that should lend him his hand for present reliefe fals to asking him this question Quomodo hîc cecidisti How didst thou fall in here but heare what answer he makes him I pray aduise me how I may come out neuer aske mee the question how I came in Mat. 13. In the parable of the Sower Christ himselfe giues a ful answer to those impertinent demands he tels vs that the Thiefe sowed the tares in the night time when all were asleepe Dormientibus hominibus and from this parable common reason will foorthwith conclude If all were asleep how could those of the house see him if they did not see him how could they produce him Now as the Thiefe came at vnawares and in the night season when there was none so much as dreamt of him Mat. 24.43 so likewise of this be sure saith the Euangelist if the good man of the house knew at what watch the Thiefe would come he would surely haue watched and then certainly he would haue told the time and the person The doctrine that wee complaine of is a mysterie of Iniquitie Jniquitas sed mystica i. pietatis nomine palliata it is a mysterie cloked with the name of pietie and wee know mysteries are secret and haue close and priuate working they work not openly and publiquely but by decrees leasurably cunningly and warily to auoide discoueries And as Tares sowne in good ground being but a small seed lye long couered and hidde in the earth before they appeare after they appeare they grow to another shape and so multiplie in the seed sowne such is the condition of errors sowed in the Church first it is an opinion broached by some priuat man and happily with a good intention then by addition becomes an error of some one or few which at first is not easily espied or not much regarded afterward it gathereth strength and multiplyeth it selfe into diuers parts and members of the body and so by continuance becomes a knowne errour and then the seruant makes complaint to his Master Sir didst thou not sow good seed in thy field from whence then hath it Tares but which is most obseruable the husbandman did not espie the tares vntill they had almost choked the good corne Wee say therefore that in the Primitiue Church when any heresie did arise that endangered the foundation such as was the heresie of the Arrians of the Pelagians of the Donatists and the like the first Authors were obserued the times were knowne the place was pointed at and forthwith demissarie and testimonicall letters were written which were then in vse and were sent to all the parts and sound members of the Catholique Church by which publique notice the steale-truth was discouered and after publication of his heresie the partie was repressed and excluded from the communion of the whole Church and in this alteration or change of doctrine Bellarmines reason may take place Bellar. lib. 4. cap. 5. that is in euery great and notorious mutation there may be obserued the Author the time and the place the beginnings increasings and resistance made against it but the change of Romish doctrine was otherwise it was like the cokatrise egge along time in the shell before the Cokatrise did appeare it was a secret Apostasie a falling away from the Truth which was caused at the first by an error stole into the Church Sensim sine sensu vnsensible and vnawares and therin appeares the difference betwixt open heresie and secret Apostasie The open heretique visibly and professedly in a time knowne by a person named with a doctrine publiquely professed proclaimes his heresies against all true Catholiques The secret Apostata closely and warily in the time of darknesse when the husbandman is asleepe vnseene and vnawares scattereth his seed the one is easie to bee discouered and knowne both for time and person because he worketh openly in the day the other scarcely to be discouered because hee worketh onely in the night It is an vndeniable truth that some opinions were condemned in the Primitiue Church for erronious and superstitious which now are established for Articles of faith in the Roman Church to giue an instance S. Austin complaines that in his time the rude sort of people were intangled with superstition Noui multos sepulchrorum picturarum adoratores sed illud admoneo vt Catholicae Ecclesiae maledicere desi natis vituperando mores hominum quos ipsa condemnat quos corrigere studet August de Moribus Eccles Cathol lib. 1. cap. 34. euen in the true Church I my selfe saith he know many that are worshippers of Tombes and Pictures whom the Church condemneth and seekes euery day by correction to amend them as vngratious children This holy Father complaines of some people in his daies which became superstitious in worshipping of Images whom the Church did then condemne as corrupters of true Religion the authors of this error hee nameth not the time when it began hee sheweth not notwithstanding we are all eye witnesses that this corruption hath got the vpper hand and that which was then condemned by Saint Austin and the Church for superstition was confirmed foure hundred yeares after by the second Councell of Nice for Catholique doctrine and is now decreed by the Councell of Trent for an Article of faith Hee that gaue first a Primacy of order to Saint Peter did neuer intend a primacy of power to the Pope and yet we see the Pope hath obtained it he that made pictures of Saints for memory for historie for ornament did litle dream that the works of his hands should be worshipped and that worship should bee decreed for an Article of faith and yet we see it is so established in the Church of Rome He that in testimonie of the resurrection and out of humane affection commended the memory of dead soules vnto God did neuer dreame of Purgatorie yet we see Purgatory is become a point of faith and made a gainefull marchandize in the Papall sea He that stirred vp men to charitie and works of pietie did neuer intend to make works copartners with faith in our Iustification and yet wee see this doctrine is stoutly iustified by their Proselites He that instructed the Minister at the time of the Sacraments religiously and carefully to intend that part
the Euangelists tell vs Mat. 26. Marke 14. Luke 22. Christ tooke bread and when he had giuen thankes he brake it and gaue it to his Disciples he tooke bread that he might breake it he brake it that he might giue it hee gaue it that they should eate and so Christs words declare which are both plurall and spoken to others Take yee eate yee not singular or to himselfe alone as if the whole course of Christs actions and speeches stood in deliuering the Sacrament vnto others After Christs Passion the Apostle Saint Paul giues this charge to the Corinthians 1 Cor. 11. â— Be yee followers of mee euen as I also am of Christ And in the same Chapter he shewes wherin they should imitate Christ This was spoken of the Sacrament Aug. Epist. 118. When yee come together to eate the Lords Supper tarrie one for another that yee come not together into condemnation as if he had foretold by the Spirit of Prophecie the doctrine of these times he puts the question forcibly to the Masse Priests 1 Cor. 10. The Cup of blessing which we blesse is it not the Communion of the blood of Christ Post hoc dicitur communio quae appellatur vt omnes communicemus vel dicitur communio quia in Primitiuâ Ecclesia populus communicabat quolibet die Hugo Cardin. in speculo Ecclesiae as if hee had said therefore it is called a Communion because it is a common Vnion of Priests and people otherwise saith Hugo it is called a Communion for that the people in the Primitiue Church did Communicate euery day together Looke vpon the ancient Councells in the Romane Church and they are witnesses of our doctine without exception It was ordained by the Councell at Nantz that no Priest should presume to celebrate the solemnities of the Masse alone Concil Nanetense cap. 30. Cassand p. 83. for saith they to whom doth the Priest say the Lord be with you and lift vp your hearts and wee giue thankes vnto the Lord when there is none to make answer or whom doth hee inuite to pray with him when he saith let vs pray being none to pray with him therefore let this ridiculous superstition bee banished from the Cloysters of Monkes Pope Innocent the Third about 400 yeares agoe obseruing this decree could not acord with the Masses of his times wherein the Priest alone did partake of the Altar deuised this answer to make good their new doctrine Pie credenduÌ„ est quod Angeli Dei comites assistaÌ„t orantibus secundum illud Propheticum In conspectu Angelorum psallam tibi An liure des Mistres ch 25. we must piously beleeue that the Angels accompanie them that pray according to the saying of the Prophet I will sing Psalmes to thee in the presence of the Angells and Bellarmine rightly obseruing it would be thought a mockery for the Priests to say As many of vs as haue receiued of the Sacrament when as none but the Priest alone did receiue renders the meaning of those sayings with this conceit Bellar. de Missa lib. 2. cap. 10. Those wordes were spoken both for the present Communicants if any were present and also for those who did Communicate else-where Concil Nanetense c. 38. Concil Antioch can 21. Dionys eccl hierar cap. 3. Inst Apol. 2. Theod. in 1 Cor. 11. Haymo in 1 Cor. 11. Chrysost homil 27. Cochleus CuÌ„ ille communicandi mos non amplius apud nos obseruetur non minus Laicorum quam sacerdotum desidia negligentia inuenit introduxit Spiritus Sanctus pium huius negligentiae supplementum per Missarum quam soli sacerdotes peragunt frequentationem Cochl de Sacrificio Missae contrà Musculum Cass Lyturg. 35. pag. 86. so that sometimes the Angels sometimes the absent doe supply the roome of those that should bee present It were no hard matter to cite the Ancient Fathers for the Visibilitie of our Church in this point of doctrine but our aduersaries shall saue me the labour in that kinde wherein you shall heare them make their owne confession that their priuate Masse was altogether vnkowne to the Primitiue Church in the best and first ages Cochleus Antiently all the Priests and people did Communicate together as appeareth by the Canons of the Apostles and writings of ancient Fathers but now since the order of Communicating together hath ceased by the negligence of Priests and Pastors In Primitiua Ecclesiâ omnes qui celebrationi MissaruÌ„ intererant singulis diebus communicare solebant eo quod Apostoli omnes de calice bibuÌ„t Domino dicente Bibbite ex hoc omnes Offerebant enim magnum panem omnibus sufficientem quod adhuc Graeci seruare dicuÌ„tur Durand Rat. 4. cap. 53 Antiquitus in vsis Ecclesiae non fuisse viz cum nullâ—e Missae sine Collecta hoc est coetâ— aliquo vnâ offerentiuÌ„ Sacramenta participantiuÌ„ agereÌ„tur c Odo in exposit Canonis the Holy Ghost hath taught vs a remedie against their slothfulnesse in celebrating of Priuate Masse Durandus Mimatensis In the Primitiue Church all that were present at the Celebration of the Masse did euery day communicate because all the Apostles did drinke of the Cup according to Christs command Drinke yee all of this and their oblation was a great loafe sufficient for all which the Grecians are said to continue to this day Odo Cameracensis In the Primitiue Church they neuer had Masses without the Conuention of the people to Communicate together afterwards it grew to a custome in the Church to haue Priuate and solitary Masses especially in Cloysters Olim in Primitiuâ Ecclesià singulis diebus qui Canoni Misse intererant solitos fuisse communicare sed postea c. Bethel in Explicat Canonis c. 50 Dicitur communio quià in Primitiuâ Ecclesiâ populus comunicabat quolibet die Hugo in speculo Ecclesiae Initio nasceÌ„tis Ecclesiae Christiani qui celebrationi Misse aderant post acceptum panem communicare solebaÌ„t Durand de ritibus c. 58 ScienduÌ„ iuxta antiquos Patres quod soli communicantes diuinis mysterijs interesse consueuerint c. Microlog de eccles obseruat Belethus Wee must know for certaine that in the Primitiue Church al those that were daily to bee present at the Canon of the Masse were wont to communicate Hugo Cardinalis It is therefore called a Communion because the people in the Primitiue Church did communicate euery day together Durandus Tholosanus In the Infancie of the Church the Christians which were present at the celebration of the misteries after the blessing were wont to communicate Micrologus We must know according to the ancient Fathers that the Communicants onely were wont to bee present at the Mysteries and therefore before the Communion the Catechumens and Penitents which were not prepared to Communicate were commanded to depart Cassander It cannot bee said properly to bee a Communion Propriè communio dici
noÌ„ potest nisi plures de eodeÌ„ sacrificio participant quidem hunc antiquum esse Ecclesiae morem c. Cassand de solitarijs Missis but where some people are partakers of the same sacrifice with the Priest and all the best learned doe acknowledge that to haue beene the ancient custome of the Romane Church Innocentius the Third In the Primitiue Church In Primitiua quidem Ecclesia singulis diebus qui celebrationi MissaruÌ„ intererant communicare solebant sed excreseente multitudine c. Innocent 3. lib. 6. Myster Miss c. 5. euery day those that were present at the Sacrament were wont to communicate but the number of the faithfull increasing it was appointed they should communicate onely on the Lords day afterwards by reason this custome was neglected it was ordered that euery Christian should celebrate the Communion thrice euery yeare and at last this remedie was found out that instead of the Communion which was the Misterie of vnity they should greete one another with an holy kisse Res ipsa clamaettam in Graecâ quam Latinâ Ecclesiâ non so lum sacerdotem sacrificaÌ„tem sed reliquos praesbyteros Diaconos nec noÌ„ reliquum plebem aut saltem plebis aliquam partem communicasse quod quomodò cessauerit c Cassand Consult de solit Miss pag. 966. Iohannes Hoffmeisterus The thing it selfe doth speake and cry aloud both in the Greek and Latine Church that not onely the sacrificing Priest but the other Priests and Deacons and the rest of the people or at least some part of the people did communicate together and how this custome ceased it is to be wondred and it is to be indeauoured that this good custome may be restored to the Church Master Harding That others doe commonly forbeare to communicate with the Priest Iewel in cap. of priuate Masse initie is through their owne default and negligence not regarding their owne saluation whereof the godly and carefull Rulers of faithfull people haue since the time of the Primitiue Church alwaies much complained Olim quod etiam nunc Graeci vsurpant ex vno eodemque pane consecrato delibatâ—â— particulae singulu tribuebantur vt melius vnio coniunctio cum Christo atque aepertius significaretur Iustin in 1 Cor. 10. Nunquam expresse legitur à veteribus oblatum Sacrificium sine communione alicuius vel aliquoruÌ„ preter ipsum sacerdotem Bellar. lib. 2. de Missa c. 9. Iustinian In ancient times that which the Greek Church vseth at this day of one loafe of bread consecrated diuers parts were distributed to all that by their Communion their Vnion with Christ might be more plainely expressed Bestarmine Although there is no expresse testimonie amongst the Ancients to testifie that they at any time offered sacrifice without some one or more communicating with the Priest yet it may be gathered by coniectures so that there is no certaine proofe of Antiquity for this point of faith but onely by coniectures as Bellarmine himselfe confesseth Thus you haue heard many of the best learned Romanists witnessing the antiquity of our doctrine and consequently intimating the noueltie of their owne and it seemes the learned Fathers of the Trent Councell were very sensible of that doctrine which the ancient Fathers taught and proclaimed for the right Communion in their Church and thereupon you shall obserue the Councell concludes in that Canon of Priuate Masse with a well wishing to the truth of the Protestant doctrine Concil Trid. cap. 6. can 8. Optaret quidem Sacrosancta Synodus c. The sacred Councel could wâ—sh that the faithful people which stand by would communicate with the Priest not onely in spirituall affection Quod huiuâ— Sanctissimi sacrificij fructus vberior proueniret Concil Jbid. but in Sacramentall participation and the reason is there rendred by the Councell Because it would bee more fruitfull and more profitable for the Receiuer Behold out of the same mouth proceeds cursing and blessing in the first part of the Canon the Councell doth accurse all those that terme Priuate Masses vnlawfull and therefore to be abrogated in the next place they wish they were restored to the ancient custome for the benefit of the Receiuer so that from the particular confessions of many learned Romanists our Communion of Priests and people is adiudged more ancient and from the generall confession of a generall Councell our Communion is concluded to bee more fruitfull Iewel Artit 1. in initio But put the case saith Master Harding that the people might be stirred to such deuotion as to dispose themselues worthily to receiue their housell euery day with the Priest as they did in the Primitiue Church what would these men haue to say Surely if our aduersaries would leaue their Priuate Masse and returne to our Communion I presume these men that is the Protestants would say that the Masse Priests need not then so much complaine of the Noueltie of our doctrine and yet one thing more I will adde and say that if this doctrine were reformed and restored to the Primitiue sincerity from which they confesse to haue digressed yet I say they stand guilty of the like noueltie corruptions in their Articles of their own Creed which haue as much neede of Reformation euen by the Testimonies of the best learned amongst themselues as shall be presented in the next place PARAG. 4. The seuen Sacraments IT is the third Article of the Romane Creed that there be truely and properly seuen Sacraments of the new Law Bulla Pij Quarti Articl 3. instituted by our Lord Iesus Christ and necessarie to the saluation of mankinde This Point of faith was grounded vpon the Authority of the Councell of Plorence and the Councell of Trent the one did insinuate the number of seuen Sacraments Suarez disp 12. Sect. 1. the other did expresly decree it for an Article of faith saith Swarez but because the Romanists relie wholy vpon the Trent Councell it will not bee amisse to examine that Decree and thereby to obserue with what Vnitie and Consent their Proselites haue prosued this doctrine of faith The Councell of Trent hath defined and declared Concil Trid. sess 7 can 1. Ablue firmo cibo piget vngit ordinat vxor Gerson de 7. Sacram. p. 69. If any shall say that all the seuen Sacraments of new Law were not instituted by Christ or that there are more or lesse then seuen viz. Baptisme Confirmation the Eucharist Pennance Extreme Vnction Orders and Matrimonie or that any of these is not truely and properly a Sacrament let him be accursed This Trent Decree is so praeualent with the Church of Rome Quodtestimonium etiam si nullum haberemus aliud deberet sufficere Bellar. de effectis Sacr. l. 2. c. 25 that Bellarmine professeth This testimonie ought to suffice if they had no other And surely it will appeare that other testimonies are scarce and few and therefore it
haue confessed there is mention in the Fathers of many Sacraments besides these seuen Now if Bellarmines reason stand good that it is sufficient for an Article of faith that the Fathers in diuerse places or diuerse Fathers in some place make mention of their Trent Sacraments why should not all the Sacraments before mentioned by the Fathers bee concluded by the same reason for proper and true Sacraments as well as there seuen Let vs descend from the Fathers to the later Schoolemen and vpon a reuiew of the fiue Sacraments which we denie you shall finde as little vnitie amongst their owne Schoolemen to proue them true and proper Sacraments as Antiquitie and Vniuersalitie amongst the Fathers to prooue the number of seuen 1 First touching Confirmation Alexander of Hales saith Sacramentum Cofirmationis vt est Sacramentum neque Dominus instituit neque Apostoli sed postea institutum est in CoÌ„cilio Meldensi Alex. Hal. part 4. quaest 24. memb 1. Hugo in lib. Sacram. Perkins in his Probl. The Sacrament of Confirmation as it is a Sacrament was not ordained either by Christ or by the Apostles but afterwards was ordained by the Councell of Milda 2 Touching Pennance Cardinall Hugo of Saint Victors in Paris excludeth it for a proper Sacrament and admitteth holy water which is none of the Trent Sacraments 3 Touching Extreame Vnction Mar. 6.13 Where the Apostles are said to haue annointed many sicke and healed them Bell. lib. 1. de extr vnct c. 2 Cardinall Bellarmine makes answer That oyle was not the Sacrament of Extreme Vnction Iames 5.14 Ex hoc loco nec ex ver bis nec ex effectibus colligitur extrema Vnctio illa miraculosa quaÌ„ Christus instituit sanandis aegrotus Nanâ— textus promittit alleuationeÌ„ infirmi de remissione peccatoruÌ„ non nisi conditionalitèr loquitur vnctio extremae non nisi in mortis articulo adhibetur directé tendit ad remissionem peccatorum Caietan in Jacob. 5. Nonnulli negarunt hoc SacramentuÌ„ fuisse à Christo institutum ex quo plane sequebatur noÌ„ esse verum SacramentuÌ„ Suar. Tom. 4. disp 39. Sect. 2 Ordinatio Episcopalis Sacramentum est verè propriè dâ—ctuÌ„ Haec sententia etiamsi negetur à Dominico Soto lib. 10 de Iustitia iure q. 1. art 2. in 4 dist 24. q. 2. ar 3. Bellar. de Sacram Ordinis cap. 4. and where Saint Iames saith If any bee sicke let them annoint them with oyle c. Cardinall Caietan makes answer The Sacrament of Extreme Vnction cannot bee hence collected either by the words or by the effects for that Vnction properly concernes the healing of bodily diseases but the Vnction of the Romane Church is vsed onely for the sicke past recouerie and tendeth to the remission of sinnes and saith Suarez both Hugo and Peter Lombard and Bonauenture and Alensis and Altisidonos the chiefe Schoolemen of their time did deny this Sacrament to be instituted by Christ and by plaine consequence saith hee it was no true Sacrament Touching Ordination of Bishops Dominicus Soto tels vs it is not truly and properly a Sacrament 5 Lastly touching Matrimony Cardinall Caietan confesseth with Saint Paul This is a great mysterie Non habes ex hoc loco prudens lector à Paulo coniugium esse Sacramentum non enim dicis Sacramentum sed mysterium hoc magnum est vere c. Chamier de Sacram. l 4. c. 3. Jn materia forma huius Sacramenti viz. Matrimonij statuenda adeò sum inconstantes varij adeò incerti ambigui vt ineptus futurus sit qui in tantâ illorum varietate ac discrepantia rem aliquam certam constantem explorataÌ„ conetur efficere Canus loc Theolog. l. 8. cap 5. but saith he the learned Reader cannot inferre from thence that Marriage is a Sacrament for he said not it is a Sacrament but a mysterie And for a conclusion their owne Canus tels vs The Diuines speake so vncertainely of the matter and forme of Matrimonie that he should bee accounted a foole who in so great difference of opinions would take vpon him to establish a certaine and knowne doctrine Hee therefore that shall heare a Councell fearefully accursing all those that will not beleeue all the seuen Sacraments to be instituted by Christ and yet shall neither find antiquitie and vniuersalitie among the Fathers nor vnitie and consent among the Schoolemen to make good the Article of that beleefe shall haue iust cause to enquire vpon what ground the seuen Sacraments were first established in the Church What therefore may we thinke can be expected from these men to enforce such a decree from such a Councell for a certaine and definite number of seuen Cassand de numero Sacrament Cassander who had examined the Noueltie of this doctrine giues vs to vnderstand that some conceited wits found out a mysterie in the number of seuen for otherwise you shall find none saith he before Peter Lombards time who did determine the certaine number This is not onely probable but true for the Trent Fathers in honour of that number did argue especially for that purpose Concil Trid. hist lib. 2. that there were seuen vertues seuen capitall vices seuen Planets seuen defects which came from originall sinne the Lord rested the seuenth day and the like and Cardinall Bellarmine addes the like proofe for the number Bellar. de Sacram. in genere lib. 2. c. 26. seuen daies thou shalt not eat leauened bread thou shalt shut vp the Leaper 7. daies thou shalt offer seuen bulls and seuen rammes and seuen Goates and Naaman was commanded to wash seuen times in Iordan there are seuen Candlestickes Ex his patet Septenarius Sacramentorum numerus Aquinas par 3. q. 65. art 1. and seuen seales and seuen books and seuen Trumpets and seuen Angels and from these saith Aquinas appeares the number of seuen Sacraments Tyrabosco The Patriarke of Venice was a graue Learned man but he was hardly driuen for proofes when from fiue barly loaues and two fishes hee concluded seuen Sacraments Iuno Gentillet Exam. concil Trid. lib. 4. num 26 Sess The Creation of the world saith he was ended the seuenth day and Christ satisfied the people with fiue loaues and two fishes which make seuen but that which Andrew said there is a boy here which hath fiue loaues and two fishes must be vnderstood of the ranke of S. Peters Successors that which is added make the people sit downe signifieth that saluation must be offered them by teaching them the seuen Sacraments In like manner the Schoolemen Bonauent in 2. dist 4. Chamier de sacrä lib. 4. cap. 2. and especially Bonauenture for want of better proofes is prodigall of his wittie conceits in honour of that number When the Sacraments saith he are the weapons of the Church Militant the number must be such likewise for as it is said in the Canticles Shee
is terrible as an armie with banners so the number is terrible and strengthened by the Sacrament of Confirmation It is an Army because conioyned and vnited with the Sacrament of the Eucharist it is likewise ordered by the Sacrament of Orders and because some die and some fall away there is a necessity of supply through Matrimonie after they are beaten downe there is a recouerie by Pennance because no man comes to an Armie without an Ensigne there is also the Sacrament of Baptisme and lastly those that depart from their Armie are serued with extreme Vnction I could adde to these mysticall conceits the testimony of Saint Iohn he tels vs there is a woman in whose forehead a name was written Mysterie he tels vs further Reuel 17. this woman had seuen heads and these seuen heads are seuen Mountaines on which the woman sitteth or as Victorinus expounds it on which the Citie of Rome sitteth Fulk in Reuel 17.7 but I confesse I am no way delighted with such conceits especially in a point of their faith which they beleeue concernes their saluation Yet this I say if the beleefe of our two Sacraments had beene grounded vpon such reasons it had beene as easie a matter for vs to haue proued a mysterie in the number of two for there are two great Lights there are two Tables of the Law two Cherubins two Trumpets two Swords two Witnesses but chiefely two Testaments and from them onely wee produce our two Sacraments If wee consider therefore this Article of the Romane faith both as it wants proofe of the ancient Fathers in the affirmatiue and as it is declined by the latter Schoolemen in the Negatiue our aduersaries shall haue little cause to denie the Visibilitie of our Church for our two and lesse reason to bragge of their markes of antiquity and vniuersality in the faith of their seuen Touching our two they were anciently beleeued and are receiued by them and vs for true and proper Sacraments of the Church touching Confirmation Penance Orders Matrimony they are receiued by the Church of Rome and vs but with this difference they are decreed by them for true and proper Sacraments they are receiued and allowed by vs for rites and Ordinances in our Church Touching the two first they are knowne and certaine because they were primarily ordained by Christ himself touching the other fiue they had not that immediate Institution from Christ and thereupon the learned Cardinall is forced to confesse The sacred things which the Sacraments of the new Law signifie De Baptismo Eucharistia res notissima est de alijs Sacramentis non est ita notum Bellar. de Sacram. in genere lib. 1. cap. 9. are threefold the Grace of Iustification the Passion of Christ and eternall life touching Baptisme and the Eucharist the thing is most euident concerning the other fiue it is not so certaine Since therefore some of there best learned denie that all the seuen Sacraments were instituted by Christ others acknowledge they are not all true and proper Sacraments of the new Law others confesse that there owne fiue are not so certaine as our two Saint Austins confession shall bee my conclusion If we August contr Petil. lib. 3. c. 6. or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legall and Euangelicall Scriptures let him be accursed PARAG. 5. Communion in both kindes IT is the sixt Article of the Romane Creed I confesse that vnder one kinde onely all and whole Christ and the true Sacrament is receiued This halfe Communion is created or declared for an article of faith and this article of faith is lately descended from the Councell of Consâ—ance 1400 yeares after Christ Concil Constam an 1414 in which Councell it was declared that Christ did institute in both kindes and the Primitiue Church did continue it to the faithfull in both kinds but for weightie reasons as they terme them contrary to Christs institution and the practise of all antiquity they decreed a halfe communion with this Caution Concil Constant Sess 13 that if any should say it was vnlawfull or erroneous to receiue in one kinde he ought to be punished and driuen out as an heretique So that by the Decree with a Non obstante in the Canon that is notwithstanding Christ did institute in both kindes and the Primitiue Church receiue it I say from that time as it were in despight of God and man the whole communion was adiudged Heresie Gerson de heres communicandi sub vtraque speciè and which is most remarkeable this Councell by reason the first sessions iudged the Councell aboue the Pope those first sessions were condemned and reiected by the Councell of Florence Hoc conciliuÌ„ quantum ad primas Sessiones vbi definit Concilium esse siopra Papam reprobatur vt est in Concilio Florentino quantum ad vltimas Sessiones ea omnia que probauit Martin 5. ab omnibus Catholicis recipitur and the last Councel of Lateran but for the last sessions wherein the communion in both kinds was adiudged hereticall although it were contrarie to Christs precept and his holy Institution the Councell in this point was allowed by Pope Martin the Fifth and saith Bellarmine Bellar de Cocil Eccles lib. 1. cap. 7. §. Quintum Acts 3 14. ab omnibus Catholicis recipitur it is receiued of all Catholiques neither can the Councell of Trent pleade ignorance that they know not Christs InstitutioÌ„ for they pursue the decrees of the former Councell and declare in like manner Although our Sauiour did exhibit in both kindes Concil Trid. cap. 3. yet if any shall say the holy Catholique Church was not induced for iust causes to communicate the lay people and the non Conficient Priest vnder one kinde viz. of bread onely Can. 2. and shall say they erred in so doing let him be accursed Hee that shall heare two great Councels the one accusing the other accursing all for heretiques that denie the vnlawfullnesse of one kinde would gladly know what were those causes and reasons that induced the Romane Church to decree flatly against Christs precept and the example of the Primitiue Churh If neither the words Drinke yee all of this nor Doe this in remembrance of me are binding precepts as without doubt they are must therefore Priests and people bee adiudged heretiques and accursed Christians because they follow Christs example It is not to be doubted but that is best and fittest to bee practised which Christ himselfe hath done Bellar. de Euchar. lib. 4. c. 7. This is Bellarmines Confession this is ours besides how the Church of Rome should create or declare a point of faith manifestly repugnant to Christs Word and his Institution and contrarie to the practise of the Primitiue Church and yet retaine the proper markes of their Church which are Antiquitie vniuersality and
consent this is a doctrine vnsearchable and past finding out In the meane time I will tender them the performance of my promise which is the confession of their owne learned Doctors in the bosome of their owne Church who are faithfull witnesses in behalfe of our Church and doctrine that the Communion in both kindes had knowne antiquity from Christ and an eminent Visibility in the ancient church that the halfe Communion was so farre from a point of faith that it was not generally receiued in the true Church aboue a thousand yeares after Christ Salmeron We doe ingenuously and openly confesse Salmer Ingenui aperti confitemur morem generalem extitisse communicandi etiam Laicos sub vtraque specie Salmer Tract 35. that it was a great custome for the Lay people to communicate vnder both kinds as it is this day vsed amongst the Graecians and was vsed in times past amongst the Corinthians and in Africa Olim Laici communicabant sub vtráque specie quod tamen antiquatum est Arbor Theosophiae lib. 8. cap. 11. Iohannes Arboreus Antiently the Lay people did communicate vnder both kinds but now it is abolished Thomas Aquinas According to the ancient custome of the Church Secundum antiquae Ecclesiae consuetudinem omnes sicut communicabant corporè ita communicabant sanguine Aquin. in Ioh. 6. all those that were partakers of the Communion of his body were partakers also of the Communion of his blood Ruardus Tapper Deane of Louayne It were more conuenient the Communion were administred vnder both kinds then vnder one alone Habito respectis ad Sacramentum magis consonum est eius institutions c. Cassand sub vtraque specie pag. 1034 for this were more agreeable to the Institution and fulnesse thereof and to the example of Christ and the Fathers of the Primitiue Church Lyra In the 1. of the Corinthians and the eleuenth Fit hic mentio de duplici specie nam in primitiua Ecclesia sic dabatur fidelibus Lyr. in 1 Cor. 1.11 there is mention made of the communion in both kinds for in the Primitiue Church it was giuen in both kinds to the faithfull Fisher the Iesuite Certaine it is that the Primitiue Church did very often and frequently vse the Communion vnder both kinds D. White Fisher in the Chapter of both kinds yea they were bound thereunto by the obligation of custome not diuine precept Alph. Nā olim per multa saeculasic apud omnes Catholicos vsitatum esse ex multorum Sanctorum Scripturis didicimus Alph. de Castro de hâc Controuersiâ Caepit ea consuetudo in Ecclesia Latina c. Greg. de Valent de legit vsu Euchar. cap. 10. Alphonsus de Castro Anciently for many ages the Communion in both kinds was vsed amongst all Catholiques as appeares by the writings of many holy men Gregorie de Valentia The custome of communicating in one kinde began in the Latine Church to bee generally receiued but a little before the Councell of Constance where it was confirmed Satis compertum est Oriētem Christi Ecclesiam hunc vsque diem Occidentalem seu Romanam mille amplius c. Cassand Consult de vtraque specie Cassander It is sufficiently manifest that the Easterne Church of Christ vntill this day and the Romane Church for more then a thousand yeares after Christ did exhibit the Sacrament in both kinds as it is most euident by innumerable testimonies both of Greeke and Latine Fathers Licet Christus post coenam instituerat licet in Primitiua Ecclesià recipitur à fidelibus c. Concil Constam Sess 13 The Councell of Constance Though Christ instituted this Venerable Sacrament vnder both kinds and though in the Primitiue Church this Sacrament was receiued by the faithfull vnder both kinds yet this custome that it should bee receiued by Lay men vnder the kinde of bread onely is to bee held for a Law which may not be refused c. Bellarmine Christ did institute vnder both kinds Christus quidom instituit sub duplici speciè sed non iussit dari omnibus sub duplici Ecclesia autem vetus ministrabat sub duplici speciè quando Christiani c. Bellar. de Euch. lib. 4. cap. 24. but he did not command it to be giuen to all vnder both kinds The ancient Church did administer vnder both kinds when the number of Christians were but few besides all did not receiue in both kinds but the multitude increasing the inconuenience appeared more and more and by degrees the vse of both kinds ceased Thus wee haue heard with our eares and our Aduersaries haue declared vnto vs that our Communion in both kinds was taught by the Fathers in there daies and in the old time before them I hope I shall not neede any supplementall proofe for the antiquity of our doctrine and the Visibility of our Church in this point when they themselues haue giuen so faire an euidence in our behalfe and as concerning the halfe communion which is receiued in the Romane Church for an Article of faith as it wants antiquitie and consent of Fathers by their owne confession so likewise it wants a right foundation in the Scriptures which an article of faith ought to haue and therefore Saint Austins confession shall be my conclusion If wee on an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legal and Euangelicall Scriptures let him bee acoursed PARAG. 6. Prayer and seruice in a knowne tongue THe Councell of Trent decreed and declared concerning the diuine seruice in an vnknowne tongue that Concil Trid. Sess 22. c. 8. although the Masse doe containe in it great instruction for the common people yet it doth not seeme expedient to the fathers of the Councel that it should be euery where celebrated in the vulgar tongue This decree being past they proceeded to iudgement that whosoeuer shall say he is to be condemned that pronounceth part of the Canon of the Masse Jbid. Can. 9. de Sacrificio Missa and the words of consecration with a lowe voice or that the Masse ought to be celebrated in the vulgar tongue onely let him be accursed Now it is worth the noting the first part of the decree was adiudged by some Trent Bishops to be questionable and doubtful in the construction for say they Histor of Trent lib 6. pag. 577. it seemed a contradiction to declare that that the Masse doth containe much instruction for the faithfull and yet to command that part of seruice to bee vttered with a lowe voice and in an vnknowne tongue This exception it seemes tooke some impression in the Councell for in the same Chapter and in the same Session a dispensation was granted with a Non obstante Notwithstanding the first part of the Decree that Retaining the ancient right to euery Church least the people might hunger and thirst for foode and none be ready
It may be obiected that in the time of the Apostles all the people in diuine Seruice did answer one Amen and this custome continued long in the East and West Churches as appeares by Chrysostome Cyprian Hierome c. In answer hereunto he saith When the Christians were but few they did all sing together at the time of diuine Seruice but when the number of people did increase the office of publique seruice was diuided and it was left onely to the Church to celebrate the Common Prayers Here we haue the seueral confessions of our learned Aduersaries that in the first ages publique prayers were vsed for the vnderstanding of the people and they giue a speciall reason for it to wit for the better conformity of the Heathen and ignorant people in the doctrine of Christianity Harding Now as you haue heard the reasons why the Seruice was vsed amongst the Ancients in the knowne tongue so likewise you shall vnderstand one special cause of the alteration of it in the Romane Church It is reported saith Honorius when the Canon of the Masse in the Primitiue times was publiquely read and vnderstood of all Honorius in Gemma Animae l. 1. de Canone Cass Lyturg. c. 28. certaine Shepheards hauing learned the words of consecration and pronouncing them ouer their bread and wine in the fields suddenly their bread and wine were transubstantiated into flesh and bloud and the shepheards likewise for their presumption in vsing the words of Consecration were strucken dead by the hand of God So that by Honorius confession the Canon of the Masse was anciently read and vnderstood of all and which is strange Aut Pastor fuit aut illud quod dicere nolo Iuuenal shepheards did transubstantiate bread and wine and as it seemes chiefely occasioned the alteration of the Church seruice into the Latin and vnknowne tongue Cassander Lyturg 28. p. 65. Pope Innocent the third and Iohannes Bilethus relate the same storie but withall adde another reason why the Church decreed the Seruice in an vnknowne language Ne sacrosancta verba vilescerent The Church commanded that such prayers and seruice should be secretly deliuered by the priest lest that the knowne words of the sacred Scripture should grow triuiall and of no account Sicut sacra Scriptura est ne vilescat Beleth de diuinis officijs Cass p. 65. And the Councell of Trent three hundred yeares after in confirmation of that decree addes a more weightie reason for a conclusion Histor of Trent lib. 5. p. 460. that this inconuenience would follow all would thinke themselues Diuines the authoritie of Prelats would be disesteemed and all would become heretiques It is to be wondred how the Church is altered in this point saith Erasmus but it is to bee lamented that poore ignorant soules should bee captiuated with such sillie reasons Eras in 1. Cor. 14. and that faithfull beleeuers shold be accursed for heretiques for following the examples of the Apostles and the Primitiue Church euen by the testimonies of the best learned amongst themselues since therefore Prayer and Seruice in an vnknowne tongue wants antiquity frō the written word or rather since it is forbidden by the word of the Apostle Saint Austins confession shall bee my conclusion If we or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legal and Euangelicall Scriptures let him be accursed PARAG. 7. Worship of Images IT is the ninth Article of the Romane Creed Artic. 9. I doe resolutely affirme that the Images of Christ and of the Virgin Mary and also of other Saints are to bee had and retained and that due honour and veneration is to be yeelded to them This Article was decreed in the ninth Session of the Councel of Trent where it was declared Concil Trid. Sess 9. We teach that the Images of Christ the Virgin mother of God and other Saints are chiefly in Churches to bee had and retained and that due honour and worship is to be giuen vnto them This doctrine of Image worship we absolutely denie and condemne as a wicked and blasphemous opinion first because their Article of faith doth not onely want the authoritie of the Scripture which an Article of faith ought to haue but because the Scripture doth flatly and plainely forbid it Leuit. 26. Exod. 20. Deut. 4. Esay 40. If we looke vpon the old Law before the comming of Christ Vasques the Iesuite confesseth Vasq disp 104 in 3. Thom. c. 6. So farre forth euerie Image was forbidden as it was dedicated to adoration therefore neither the Cherubins nor any other Images had any worship in the Temple And Coruel us Agrippa tells vs the Iewes did abhorre nothing more then Images neither did they make any Image that they worshipped insomuch as when Caligula the Emperour was desirous to haue his owne Image set vp in the Church of Hierusalem king Agrippa makes him this answer Philo Indaeus lib. de Legatione ad Caiū This Temple ô Caligula from the first beginning to this time neuer yet admitted any Image being the house of God for the workes of Painters and Caruers are the Images of materiall gods but to paint the inuisible God or to faine a representation of him our Ancestors did account it a wickednesse And that which is more to be lamented the worship of Images at this day is such a stumbling block to the Iewes and a hindrance to their conuersion that when they come to the Christians Sermons as in Rome they are inioyned once at least euery yeare so long as they see the Preacher direct his speech and prayer to a little woodden crucifix that stands on the pulpit by him to call it his Lord and Sauiour to kneele to it to imbrace it to kisse it to weepe vpon it as it is the fashion in Italie it is preaching sufficient for them and perswades them more with the verie sight of it Sir Edward Sands his descrip of the Religion in the West parts to hate Christian Religion then any reason the world can alledge to loue it It is agreed there on both sides that in the old Law the Iewes neuer allowed adoration of Images for almost foure thousand yeares and this was concerning the Images of God the Father Now let vs descend from the Law to the Testament and see what order was taken by Christ and his Apostles for the representation of him his Saints after him It is manifest and without question that the Law of God made against Images Vasques Dico praeceptum illud de non adorandis figuris non fuisse legis naturae sed tantum positiui◠ceremoniale temporale in tempore Euāgelij cessare debere Vasq l. 2. disp 4. ca. 4 num 83. c. 7. num 115 is a Morall Law and stands in force at this day against Iewes and Gentiles And although Peresius and Catharinus
and Vasques the Iesuite would vnderstand the Law against Images to be a positiue and Ceremoniall Law and therefore to cease at the entrance of the Gospell Haec opinio no bis non probatur Bellar. de Jmag. l. 2. c. 7. yet Bellarmine disauowes that construction with a Non probatur This opinion is not allowed of vs both for the reasons made against the Iewes and for that Iraeneus Tertullian Cyprian and Augustine doe all teach the commandements excepting the Sabbath are a Law naturall and morall If therfore the old commandement be not abrogated let vs see what example or precept there is in the Gospell for adoration M. Fisher in D. Whites reply p. 226. Master Fisher the Iesuite tels vs In the Scripture there is no expresse practise nor precept of worshipping the Image of Christ yet there bee Principles which the light of Nature supposed conuince adoration to be lawfull So that from the law of God and the law of grace we are at last returned to the Law of Nature and from the light of Nature an Article of faith must be declared I haue read of Varro a heathen Phylosopher who from the instinct of Nature professed the contrarie doctrine The Gods saith he are better serued without Images Castius Dij obseruantur sine simula chris August de Ciuit. Deo li. 4. cap. 31. And Saint Austin conceiues this Tenet of his to be so good a principle in Nature that he condescends to his opinion and testifies thus much in his behalfe Although Varro attained not to the knowledge of the true God yet how neare he came to the truth in this saying who doth not see it Now the reason why these Fathers condemned the worshippers of Images for heretiques and idolaters is rendred by Eusebius Euseb Eccles hist lib. 7. cap. 17. Engl. Because saith he the men of old of a Heathenish custome were wont after that manner to honour such as they counted Sauiours And thereupon after that Images had got footing among the Christians the Bishops and Emperours by Councels and commands tooke speciall care to preuent them both in the making and the worshipping The Councell of Eliberis at Granado in Spaine Concil Elibert Can. 36. decreed That no pictures should be in Churches lest that which was worshipped should be painted on the wals And the good Emperours Valens and Theodosius made proclamation to all Christians against the Images of Christ in this manner Petrus Crinitus l. 9. ca. 9. For as much as wee haue a diligent care in all things to maintaine the Religion of the most high God therefore wee suffer no man to fashion to graue or paint the Image of our Sauiour either in colours or in stone or in any other kinde of mettall or matter but wheresoeuer any such Image shall be found wee command it to be taken downe assuring our subiects that wee will most strictly punish all such as shall presume to attempt any thing contrarie to our decrees and commandements I forbeare to cite the particular Fathers that opposed and condemned the worship of Images in the Primitiue Church it may suffice this doctrine wants a foundation in the Scriptures by their owne confession and now it shall appeare they want the visibilitie of the ancient Church and the testimonies of holy Fathers by the like acknowledgement of the learned Romanists amongst themselues Rectè ob euacuandam superstitioneÌ„ ab orthodoxis Patribus definituÌ„ est Picturas in Ecclesia sieri non dabere ne quod coli tur adoratur c. E Bibliotheca Papyrij Nasoni in ijs libellis de picturis Imaginibus Agobardus Bishop of Lyons The orthodoxe Fathers for auoiding of superstition did carefully prouide that no pictures should be set vp in Churches lest that which is worshipped should be painted on the walls There is no example in all the Scriptures or Fathers for adoration of Images they ought to be taken for an ornament to please the sight not to instruct the people Hinema Rernens contr Hincmarum Hincmarus Archbishop of Rhemes In the raigne of Charles the Great the sea Apostolique willing it so to be a generall Synod was kept in Germanie by the conuocation of the said Emperour JandunenseÌ„ Episc c. 20. and thereby the rule of Scriptures and doctrine of the Fathers the false Councell of the Grecians concerning worship of Images was confuted and vtterly reiected Cassander Quantum veteres initio ecclesiae ab omni veneratione Imaginum abhorruerunt declarat vnus Origin aduersus CelsuÌ„ c. Cassand Consult de simulachris How much the ancient Fathers in the Primitiue Church did abhorre all manner of worshipping Images Origen declares against Celsus and Austin in his manners of the Catholique Church and Ambrose in his fifth book of his Epistles and 31. do sufficiently declare Peresius Aiala Peres Omnes fere Scholastici in hoc sunt quo Image Christi sanctorum adorari debeat eadem adoratione quâ res quae representaÌ„tur huius doctrinae nulluÌ„ quod ego viderim afferuÌ„t validuÌ„ fundamentum non neque Scripturam neque traditionem ecclesiae neque coÌ„muneÌ„ consensuÌ„ sanctorum neque concilij gratis determinationem aliquam nec etiam rationeÌ„ quâ hoc efficaciter suaderi possit adducant Epis copus Guidi xiensis lib. de Tradit par 2. c. de Imag. p. 158. Statuit olim vniuersalis Ecclesia legitima occasione inductae propter illos qui erant ex Gentibus ad fideÌ„ conuersi vt nulle in Templis imagines ponerentur Nich. Clem. l. de noÌ„ celeb non in stit 11. Ea vt Polyd. Non medó nostrae religionis expertes sed teste Hieronymo omnes ferè veteres sancti Patres daÌ„nabant ob metum idolatriae c. Pol. de Inuent ReruÌ„ l. 6. c. 13Vsque ad atatem Hieronymi erant probatae religionis viâ—i qui in Templis nullam ferebant imagineÌ„ nec picturaÌ„ nec sculptaÌ„ c. Eras in Catechesi Corruptus GentiliuÌ„ mos falsa religio nostram quoque religioneÌ„ infecit c Cornel. Agr. de vanit scient c. 57. Wicel epist in exercit verae Ptetatis All Schoolemen in a manner hold that the Images of Christ and the Images of Saints are to be worshipped with the same adoration that there samplars are but they produce not so farre as I haue seene any sound proofe of this doctrine to wit either Scriptures or Tradition of the Church or common consent of Fathers or the determination of a generall Councell or any other effectual reason sufficient to perswade a man to that beleefe Nicholas Clemangis The vniuersall Church did anciently decree that no Images should be set vp in Churches and this was done for the Gentiles sake who were conuerted to Christianitie Polydore Virgill The worshipping of Images not onely those who knew not our Religion but as Saint Hierome witnesseth almost all the ancient Fathers condemned for feare of
idolatrie Erasmus Vnto Saint Hieromes time those of the true Religion would suffer no Image neither painted nor grauen in the Church no not the picture of Christ Cornelius Agrippa The corrupt manners and false Religion of the Gentiles hath infected our Religion brought into the Church Images and pictures with many ceremonies of externall pompe none whereof was found amongst the first and true Christians Wicelius I confesse it doth griue me that vnder pretence of I know not what Dulia it is affirmed that one may and ought to honour with adoration the Saints and their Images The Fathers of the ancient Church haue taught the people that they must honour but not worship the Saints Chemnit exaÌ„ de Imag. p. 41. The Councell of Frankford It is not to be found that any of the Patriarckes and Prophets or Fathers did adore Images but the Scriptures crie out to worship one Image God and him onely to adore and glorifie and the Fathers of the Primitiue Church did forbeare the adoration of Images as it appeares by Epiphanius and Augustine And others who reckon the worshippers of Images amongst the Symonians and the Carpocratian heretiques and this was the approoued doctrine deliuered and decreed by three hundred Bishops in the yeare 794. From this confession a doubt will arise touching the lawfulnesse of making Images viz. for that end to adore them and another doubt will follow adoration in what manner it ought to be extended to the Image or restrained Touching the first Bellarmine saith Bellar. de Relig Imag. Sanct. lib. 2. c. 7. It is proued by the Diuine Law that Images were not absolutely forbidden by reason the brazen Serpent c. were made by Gods command He that professeth they were not absolutely forbidden implies they were in a manner forbidden or rather that there is no place of Scripture that commands the contrarie for adoration which an Article of faith doth require but the Cardinals reason that the making of them is not absolutely forbidden by the Law of God because God commanded Images to be made seemes to bee no reason for the Iewes could answer God did lay a generall command vpon men and not vpon himselfe besides that plea for Images which the Cardinall makes was the ancient Apologie which the Idolaters vsed for their Images in the first ages Tertullian puts the question and returnes an excellent answer which may serue for him and vs. Sed dit quidam c. cur ergo Moses in Eremo simulachrum Serpentis ex aere fecit benè quod idem Deus lege veâ—â—â—it similitudineÌ„ fieri extraordinarie praecepto Serpentis similitudinem interdixit Si cundem Deum obsernas habes legeÌ„ eius Ne feceris similitudinem si praeceptum factae postea similitudinis respicis tu imitare Moysen Ne facias aduersus legem simulacrum aliquod nisi tibi Deus iusserit Tertul. lib. de Idolat p. 618. Some will obiect why did Moses make the Image of the brasen Serpent in the Wildernes well and good one and the same God hath by his generall Law forbidden an Image to be made and also by his extraordinarie and speciall commandement an Image of a Serpent to be made If thou be obedient to the same God thou hast his Law make thou no Image but if thou haue a regard to the Image of the Serpent make not any Image against the Law vnlesse God command thee as he did Moses and thus briefly concerning the making of them Concerning the worship of them the same Cardinall tels vs Nos cum Ecclesiâ asserimus c. Wee affirme with the Church that the Images of Christ and his Saints are to be honoured so that there bee no confidence placed in them nor nothing requested of them nor no Diuinity be conceiued to bee in them but that they be honoured onely for themselues whom they represent and thus by Bellarmines reasons the making of Images is not absolutely forbidden and the adoration of them is but conditionally permitted and surely I could wish they were absolutely forbidden by them till those conditions were rightly and truely performed by the ignorant and Lay people for I will not slander them it is the confession of their owne Church men that there are many of the rude and ignorant which worship the very Images of wood or stone Polyd. Virgil. de Inuent lib. 6. c. 13. or marble or brasse or pictures painted vpon the wals not as figures but as if they had verily sense and doe put more trust in them then they doe in Christ or other Saints to whom they are dedicated Neither is this any new complaint for this latter age Gab. Biel in Can. Lect. 14. for Gabriel Biel there owne Schooleman complained before Luthers daies that the blockish errour of certaine people was so great and they were so affected to Images that they thought some diuine grace or Sanctitie resided in them by which they were able to worke miracles and giue health and for that cause they worshipped them to the end they might obtaine some such benefit at their hands and that we may further know that none of Bellarmines conditions are performed in the worshipping of Images Cornel. Agrippa de vanit c. 57. Their owne Cornelius Agrippa declares the peoples demeanour and carriage towards them in the Roman Church in this manner Wee bowe our heads to them wee kisse them we offer lights to them we hang vp gifts we apply miracles and buy pardoÌ„s of them to conclude we goe a pilgrimage to them we make vowes vnto them we inwardly worship them as well as outwardly neither can it be vttered with how great superstition I may not say Idolatrie the rude and ignorant are nourished in Images the Priests winke thereat and reape thereby no small gaine to their purses The conditions then are confessed to bee broken but withall heere wee finde the case of Demetrius he made siluer shrines and brought no small gaine to the craftsmen and thereupon hee cryeth out Acts 19.25 Sirs you know that by this craft we haue our wealth nor that onely but if these things should be denied the Temple of the Great Diana would bee despised whom all the world worshippeth Here is a true Modell of the Romane Church she causeth Images to be made she drawes from them no small aduantage nor that onely but if they should condemne their worship being published for an Article of faith other Articles would bee questioned and the Church of Rome would bee disesteemed whom all the world admireth Since therefore the worship of Images wants the vniuersalitie and consent of Fathers in the Primitiue Church since they haue no foundation no footstep in the Word of God by the confession of their owne Church Saint Austins confession shall be my conclusion for this Article of Faith If wee or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the
Legall and Euangelicall Scriptures let him bee accursed PARAG. 8. Indulgences IT is the Tenth Article of the Romane Creed I must firmely auouch that the power of Indulgences was left by Christ to the Church and I affirme the vse thereof to be most wholesome for Christs people This doctrine was proclaimed by the Councell of Trent Cum Potestas conferendi Jndulgenti as à Christo Ecclesiae concessa sit atque huiusmodi potestatem sibi tradita c. Concil Tridenâ— Sess 25. DecretuÌ„ de Jndulgentijs where it was likewise declared that whereas Christ did leaue Indulgences to the Church and the Church did vse that diuine power so granted in ancient times therefore the sacred Councell doth teach and command them to bee retained in the Church and condemne all them with a curse which either terme them vnprofitable or denie the Churches authority to grant them A reason no doubt sufficient for the Church of Rome to grant them and to lay Anathema vpon all such as shall denie them since Christ did first ordaine them and the Ancient Fathers did exercise that power committed to them by Christ but when we come to examination of Witnesses notwithstanding the Popes Creed and the Councels Decree it will bee found that neither Christ nor the Primitiue Fathers euer knew much lesse exercised such pardons and Indulgences as are now daily practised in the Church of Rome In the Primitiue Church when the Christians had committed any capitall and heinous offence for feare of persecution either in deniall of their faith or in sacrificing vnto Idols the parties were inioyned a seuere and long Penance the rigour of this punishment the Bishops and Pastors of their seuerall congregations had power if they saw cause to mitigate at their discretion which mitigation or relaxation of punishment was called by the name of Pardon or Indulgence This doctrine was deriued from Saint Paul who released the incestuous Corinthian from the bond of excommunication vpon his humiliation and serious repentance and writes vnto the Corinthians that they should doe the like and receiue him againe to their communion least he should be swallowed vp with immoderate griefe and this manner of Indulgence was ancient and continued long in the Church and of this there is no question Indulgentia propriè est absolutio Iudiciaria annexam habens solutionem ex Thesauro Bellâ—â—de Jndulg lib. 1. cap 5. The Indulgence in the Romane Church is an absolution from the guilt of temporall punishment by the application of the merits of Christ and his Saints which merits are termed Thesaurus Ecclesiae the Treasurie of the Church and this common Treasury of satisfactions is applyed to dead soules burning in Purgatory Thus Indulgences which were first vsed for mirigation of punishments are now reduced to priuate satisfactions and that which was formerly left to the discretion of euery Bishop in his owne Dyoces to dispense with summum Ius the extremity of the Law is now transferred wholy to the power and authority of the Pope nor that onely for some few yeares imprisonment in this life but for thousands of yeares in Purgatory after death insomuch that whosoeuer in the state of Grace shall say seuen prayers before the Crucifix Horae beatae Maria Virg secundum vsum sacruÌ„ and seuen Pater-Nosters and seuen Aue-Maries shall attaine six and fiftie thousand yeares of pardon fourteene thousand granted by Saint Gregory fourteene thousand by Nicholas the First and eight and twenty thousand by Sixtus the Fourth These and the like Indulgences were trained vp in the Schoole of Demetrius which brought no small benefit to the Pope and Clergie and therefore their owne Schoolemen Greg. de Valent cap. 2. Gregorie de Valentia termes them but a kinde of godly deceit wherewith the Church doth drawe men vnto some kinde of actions of deuotion euen as a Father when he moueth a little childe to runne promiseth him an apple which notwithstanding he doth not giue him But I will proceede to the publication of Witnesses whereby it shall appeare by the euidence of their owne Learned men that this point of faith hath no more Antiquity and consent of Fathers and Schoolemen in the Romane Church then the Articles before confessed De Jndulgentijs pauca dici possunt per certitudinem quia nec scriptura expresse de ijs loquitur sancti etiam Ambrosius Hilarius c. minime loquutur de Indulgentijs Durand 49. Sentent dist 20. q. 3. Indulgentiae authoritate Scripturae no innoture nobis sed authoritate Ecclesiae Romanae Romanorum Pontificum quae maior est authoritas Prier contr Luth. pro Indulg Difficile est modum Jndulgentiarum fundare authenticè in Scriptura Sacra c. Maior 4. d. 2. q 3. Durand Little can bee said of any certainty or as vndoubtedly true of Indulgences and pardons seeing the Scriptures speake not expressely of them neither the Fathers as Augustine Hillarie Ambrose Hierome c. Siluester Prierias Pardon 's are not knowne to vs by the authority of the Scriptures but by the authority of the Church of Rome and the Popes which is greater then the authoritie of the Scriptures Maior It is hard to ground the manner of Indulgences authentically in Scriptures in token of which the three first Doctors of the Church haue spoken but little Roffensis Bishop of Rochester It is not sufficiently manifest from whom Indulgâ—nces had their Originall Roffens Quamdiis nulla fuerat de Purgatorio cura nemo quaesiuâ— Indulgentias nam ex illo pendet omnit Indulgentiarum aesti matio caeperunt igitur Indulgentiae postquam ad Purgatorij cruciatus aliquaÌ„dò trepidatum erat Roffens art 18. contrà Lutherum Of Purgatorie there is very little or no mention amongst the ancient Fathers but after Purgatorie began to terrifie the world and after a while men had trembled at the torments thereof Indulgences began to be in request as long as Purgatorie was not cared for there was no man sought for Pardons for the whole price of pardons hangeth on Purgatory take away Purgatory and what shall we neede of Pardons harum vsus in Ecclesia serò receptus Alph. contr heres 8. verbo Jndulgentia Alphonsus a Castro There is nothing in Scripture lesse opened or whereof the Ancient Fathers haue lesse written then of Indulgences and it seemes the vse of them came but lately into the Church Antoninus There is not any expresse testimonie for proofe of Indulgences De Indulgentijs nâ—l expressè habemus in sacra Scriptura nec etiam c. Anton. part 1. ut 10 cap. 3. in principio De ortu JndulgentiaruÌ„ si certitudo habere possit veritatis indagandae opeÌ„ ferret verum quia nullâ—e Scripturae Sacra nulla priscorum Doctorum Graecorum aut LatinoruÌ„ authoritas Scripta haec ad nostram de duxit notiâ—iam Caiet opus 15. c. 1. Neque mirum videri debet si authores anti quiores non multos habemur qui
with greater deuotion and Cardinall Caietan Ex Pauli doctrinâ habetur quòd melius est ad Ecclesie edificationem orationes publicas quae audiente populo dicuntur dici linguà communi clerici populo quaÌ„ dici Latinè Caiet Com in cap. 14.1 ad Cor. v. 17. who had often performed the publique seruice in an vnknowne tongue in the Church yet contrarie to his practise professeth It is better by Saint Pauls doctrine for the edifying of the Church that publique prayers were made in a vulgar tongue to be vnderstood indifferently by Priests and people then in Latine and Gabriel Biel was so farre from approuing the vocal prayer in an vnknowne tongue Oportet quod vocalis oratio immotescat populo c. Jn Can. Miss lect 62. that on the contrarie hee giues seuen speciall reasons why it should be vnderstood by the people First because it stirreth vp the mind to inward deuotion Secondly it inlightneth the minde Thirdly it causeth a better remembrance of things spoken in the time of prayer Fourthly it keepeth the thoughts from wandring Fifthly It causeth a more full performance of our dutie both in body and soule Sixthly there is a better redundance from the soule to the body by a vehement affection and deuotion Seuenthly it is better for the instruction of our brethren and which is obseruable the Rhemists themselues in their Annotations vpon Saint Pauls Epistle touching prayer in an vnknowne tongue make this confession When a man prayeth in a strange tongue which himselfe vnderstandeth not Rhem. TestaÌ„ in Annot. 1. Cor. 14. it is not so fruitfull for instruction to him as if hee knew particularly what he prayed Looke vpon their worship of Images Image Worship and their owne Erasmus tels vs Tulius It is more safe to remoue Images out of Churches then to pray to them Vt fà cilius est ita tutius quoque omnes Imagines è Templis summouere c. Erasm in Catechesi that the minde may be altogether free from superstition for no man can be free from shew of superstition that is prostrate before an Image and doth looke on it Intentionally and doth speake vnto it and kisse it nay although hee doe but onely pray before an Image and saith Cassander It were better in these times to inuite men to worship the true Image of God in releeuing the poore Cass Consult de Imaginibuâ— then to worship the work of mens hands and withall concludes Their opinion is more sound which say that an Image neither as it is considered in it selfe as wood and stone neither as it is considered in the nature of a signe or representation is to be adored Lastly Merits looke vpon their doctrine of Merits Dangerous saith Bernard is the habitation of those that trust in their owne merits In Psal qui habitat Vbi tuta firmaque infirmis securitas requiâ—â— nisi in vulneribus saluatoru tanto illiâ— securior habito quantò ille potenâ—â—â— est ad saluanduÌ„ Bernard in Canti Cantic Serm. 61. Againe he proclaimes our doctrine for the safest way in the sole confidence of Christs merits Vbi tuta what safe rest or security can the weake soule find but in the wounds of our Sauiour as he is mighty to saue so dwell I there with more safety and Fryer Walden accordeth with the Protestants in the same beleefe Reputo igitur sanioreÌ„ TheologuÌ„ fidelioreÌ„ CatholicuÌ„ Scripturis sacris magis coÌ„cordem qui tale meritum simplicitèr abnegat c. Wald. Tom. 3. de sacramental tit 1. C. 7. I repute him saith he the sounder Diuine and more consonant to the holy Scriptures who doth simply denie such merit and with the qualification of the Apostle confesseth that simply no man meriteth the kingdome of heauen but by the grace of God or will of the giuer as all the former Saints vntill the late Schoolemen and the vniuersall Church hath written and for a Conclusion of this point Cardinall Bellarmine who doth labour and sweate by subtiltie of wit to maintaine merits of condignity and congruity at last confidently resolues For feare of vaine glory Propter incertuudinem propriae iustitiae periculum inanis gloriae iutissimum est c. Bellar. de Iustif lib 5. c. 7. and by reason of the vncertaintie of our workes Tutissimum c. It is the safest way to place all our trust in the onely merits and fauour of God and from these seuerall confessions I may inferre that the Protestant faith is more certaine more safe and sure more comfortable and euery way more profitable then the Romish doctrine by the testimonie of our Aduersaries themselues for we protest against free will against the Communion in one kinde against Priuate Masse against Prayer in an vnknowne tongue against the worship of Images against the doctrine of Merits all which are receiued for principall Articles in the Church of Rome and yet are acknowledged by the Romanists to want that assurance that comfort that benefit that safety for the soules of the faithfull which the Reformed Churches teach and professe in a different doctrine at this day Sect. 12. Our Aduersaries conuicted by the euident Testimonies of the Ancient Fathers either ridiculously elude them or plainely reiect them IT is no wonder that many Romanists are Testes veritatis Witnesses of Gods truth in the bosome of a corrupt Church but it may seeme strange that such men should establish the antiquitie of our doctrine by their own confessions and decline the certainty and safetie of their owne and that it may yet further appeare these are not forced or feyned allegations wrested to an other sense then their owne men deliuered them I will giue you the expresse words and authorities of the Ancient Fathers themselues whereby you shall obserue that the Church of Rome doth seeke to elude all records and reall proofes in Fathers and other learned Authors touching the chiefe points in Controuersie betwixt vs. Chrys in Homil 49. opus inpers in Math. Credibile est authorem fuisse CatholicuÌ„ opus ipsum doctum sed non videtur esse Chrysostomi Bellar. de script Eccles ad au 398. Touching the all-sufficiencie of the Scriptures Saint Chrysostome saith The Church is knowne tantummodò onely by the Scriptures What say the Romanists to this doctrine Bellarmine answers It is probable the Author was a Catholique but it seemes to be none of Chrisostomes Touching the adoration of Saints Saint Austin saith Many are tormented with the diuell who are worshipped by men on earth what say the Romanists to this doctrine Bellarmine answers Respondeo lo cum hunc fortassè non esse Augustini Idem de sanct Beat lib. 1. cap. 9. This place fortassè peraduenture is none of Austins Touching the Popes Supremacie Saint Austin saith August de verb. Domini serm 13. Thou art Peter and vpon the Rocke which thou hast confessed vpon this Rocke which thou hast knowne saying
Thou art Christ the Sonne of the liuing God will I build my Church what saith the Romanists to this doctrine Stapl. princip doctr lib. 6. c. 3. Bell. lib. 1. de Pontif. c. 10. Stapleton answers It was lapsus humanus a humane error caused by the diuersity of the Greeke and Latine tongue which either he was ignorant of or marked not Touching the Communion in both kinds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In latinis codicibus non habetur vnus calix omnibus distributus de Euch. lib. 4. cap. 26. Ignatius saith One cup is distributed to all what saith Bellarmine to this doctrine In the Latine bookes it is not found that one cup is giuen to all but for all Ego vt libere pronunciem sententiam meam suspicor hunc locum fuisse ab haereticis deprauatam Senens in Biblio Sancta lib. 6. annot 66. Touching the Sacrament of Christs body Origen saith The body of Christ is typicall and Symbolicall what saith Senensis to this doctrine To speake my minde freely I suspect this place to bee corrupted Touching Transubstantiation Theodoretus de alijs quibusdam erroribus in Concilio Ephesino notatus fuit etiamsi posteà resipuit Gregor de Valentià in lib. de Transub c. 7. Sect. 11. Theodoret saith the substance of bread and wine ceaseth not in the Sacrament what answer the Romanists to this doctrine Gregorie de Valentia saith Theodoret did erre in the Councell of Ephesus although he afterwards repented it Touching our Iustification by faith onely Vna sola virtus iustificat Fides quae est virtutum fastidium Chrys serm in Psal 14. Tom. 1. Hanc Homiliam neque apud Graecos puto haeberi neque in eá ChrysostomuÌ„ agnosco Notatio in B. Chrys ad fineÌ„ Tom. 5. Chrysostome saith Faith alone doth iustifie c. what saith Nobilius Flaminius to this doctrine I doe not thinke this Homilie is receiued in Greeke neither doe I acknowledge it to be Chrysostomes Touching Images in Churches Epiphanius saith hee found a vaile at the entrance of the Church representing the Image of Christ or some Saint Verba illa non sunt Epiphanij sed supposititià SaÌ„der de Imag. lib. 2. Sunt potius alicuius Iconoclastarum figmentum quam epiphanij germanuÌ„ scriptum Baron annal ad anno 392. num 59. and commanded it to be taken downe and buried what saith Sanders to this doctrine they are not the words of Epiphanius but some counterfeit they are the words saith Baronius of some Image breaker Touching Traditions and vnwritten verities Saint Cyprian saith From whence is this tradition for the Lord commanded vs to doe those things which are written what saith Bellarmine to this doctrine Respondeo Cyprianam haec scripsisse cum errorem suam tueri vellet Bell. de verbo Dei lib. 4. c. 11. Saint Cyprian thought to defend his owne error and therefore it is no maruaile if hee erred in so reasoning Chry. Homil. 3. in Epist ad Ephes Dico ChrysostomuÌ„ vt quaedam alia per excessuÌ„ ita esse locutum cum solum hortari cuperet homines ad frequenter dignè communicandum Bellar. lib. 2. de Missa c. 10. Touching Priuate Masse Chrysostome saith It is better not to bee present at the Sacrifice then to be present and not communicate with the priest what saith Bellarmine to this doctrine Chrysostome spake this as at other times by exceeding the truth when he would incite men frequently and worthily to communicate Nihil aliud diconisimore Poetico lusisse Prudentium Bellar. lib. 2. de Purgat c. 16. Againe if we cite Prudentius Bellarmine answers I say no more of him but that hee played the Poet. If we obiect Tertullian Non magni facienda est eius authoritas cum contradicit alijs Patribus cum constat eum hominem Ecclesiae non fuisse Bellar. lib. 3. de Euchar c. 6. OrigineÌ„ plenum fuisse erroribus quos ecclesia semper detestata est Ribera in Malach. in procâ—m Hieronymus no est Regula Fidei Canus in Theolog. locis lib. 2. 11. Iustini Irenai Epiphanij atque Oecumenij sententiam non vidâ—o quo pacto ab errore possimus defendere Bellar. lib. 1. de sanct cap. 6. Locum ab authoritate esse infirmum vt prudens quidem pastor dixit Pauperis est c. in iudicio plurimorum non acquiesces Salmer Rom. 5. disput 51. Bellarmine answers His authority is of no great account when he contradicts other Fathers and when it appeares he was no man of the Church If we produce Origen Ribera the Iesuite saith He was full of errors which the Church alwaies detested If we cite Hierome Canus makes answer Hierom is no rule of faith If we cite Iustin Irenaeus Epiphanius and Oecumenius Bellarmine answers I see not how we can defend these men from error Lastly if wee produce the vniforme consent of Fathers against the immaculate conception of the blessed Virgin Salmeron the Iesuite makes answer weake is the place which is drawne from authority for Pauperis est numerare pecus It is the signe of a poore man to number his cattell Thus in behalfe of the Protestant doctrine you haue heard the proofe of the Romish witnesses in the chife points made good by the testimoÌ„ies of the Fathers themselues you haue heard likewise notwithstanding their great vaunt of the Fathers how lightly they regard them or reiect them when they speake not Placentia agreeable to their Church and doctrine and that no man may doubt many in the bosomes of their owne Church haue spoken freely and truely in many particular points of doctrine both with vs and against their owne Tenets behold it is so truely felt and commonly vnderstood that the Church hath complained to the Inquisitors and the Inquisitors haue sent out Melius Inquirendum a new writ of enquirie after such delinquents and haue censured them with a Deleatur in those passages that make either for our doctrine or against their owne Sect. 13. Our aduersaries conuinced of a bad cause and an euill conscience by razing of our Records and clipping their owne Authors tongues In Bibli Roberti Stephani c. 7. Deuteron IN the Margent of the Bible it is declared God forbids grauen Images to bee made what say the Inquisitors to this Ind. Exp. Quiroga fol. 8. Delcatur let that passage bee strucken out The Glosse vpon Gratian saith Teste Ioh. Pappo in Jndic Belgic p. 333. The Priest cannot say significatiuely of the bread This is my body without telling of a lie what say the Inquisitors to this doctrine Deleatur let that old leauen be cast out Cassander wrote a whole tract for the Communion in both kindes Jnd. Exp. Belgic pag. 38. what say the Inquisitors to this Deleatur let the whole Tract be blotted out C. Caietan saith Ex Catholicis solus Caietanus in Commentario huius Articuli qui iussu Pij Quinti in Romana
for contention a wood of theeues e Canus li 3. c. 2 a shop of heretiques imperfect doubtfull obscure f Gladius delphicus Regula Lesbia calceus vtrique pediaptus folis Sybillae Sphyngiâ— aenigmata materia litis full of perplexities And saith Pigghius as one hath truly and merrily said the Scripture is like a nose of waxe f Turrianus aduersus Sadeclum pa. 99. g Luâ—us Praedonum officina haereticorum g Charon de tribus vertitatibus p. 220. h Jmperfecta dubia obscura ambigua perplexa h Lessius in consult que fides sit capescenda Ration 11. p. 127. p. 128. Sunt Scripturae vt non minus verè quum festiue dixit quidam velut nasus cereus qui se horsuÌ„ illorsum quamcunque volueris partem trabi retrahi fingique facile permittit Piggh. Hierarch li. 3. cap. 3. that easily suffereth it selfe to bee drawne backward and forward to bee moulded and fashioned this way and that way and howsoeuer yee list What further need haue we of witnesses behold you haue heard their blasphemy It is no wonder that Robertus Tuitiensis cryed out before the Pope Eras de rat conc l. 3. Fie vpon Peter Fie vpon Paul when these men dare deliuer such accursed speeches against the whole body of the Scriptures Certainely the Archangell contending with the diuell durst not bring against him such railing accusations as these men contending with vs haue brought against the truth of God and his heauenly word If wee cite the Fathers they are sleighted by them or reiected as counterfeit if wee cite Berengarius the Waldenses and the like they are charged with heresie and therefore their testimonies are not authenticall if we produce their owne Doctors and Schoolemen as Testes veritatis witnesses of Gods truth in the bosome of a corrupt Church these men say they are Catholique Authors but they stand not Recti in Curiâ they are too lauish of their tongues and therefore they must be purged If we cite the Scriptures they answer they are vnperfect they are a subiect of debate and contention a couert for theeues and a shop for heretiques Giue me leaue therefore to vse the words of Campian Camp Ret. 2. Can I imagine any of you to be so stuffed in the nose that being forewarned cannot quickely smell out this subtile iugling Can these men challenge succession in person and doctrine from Christ and his Apostles can they vaunt of the generall consent of all the Fathers can they glory in the vnitie and vniuersality of all Romish proselites in their owne Church when they come to the tryall of their cause will they decline the Scriptures as vnperfect the Fathers as counterfeit the Protestants as hereticks and their owne writers as erronious If these men would maintaine no other Tenet but this alone The Scripture is vnperfect they shall neuer bee able to prooue their doctrine Apostolique nor their Church Catholique but to waue the Scriptures and Fathers and writers as vnperfect and yet to crie out with the father of lyes All is mine this is a proper peece of policie to delude the ignorant and deceiue their owne soules For the truth is howsoeuer they pretend that the sound of their Romane faith goeth throgh the world yet the emptiest vessels make the greatest sound there silencing of Scriptures and purging of learned writers argues a distrust in their own cause and a feare lest the truth should appeare nay more Chrys in opere imperfecto Homil. 44. S. Chrysostome rightly obserued the like practise amongst the hereticall priests in his dayes and giues a further reason why the priests led the people by an implicit faith and shut vp the gate of truth Chrysost in Opere imperfect Homil. 44. For saith hee they know that if the Truth be once layed open their Church shall be forsaken and they from their pontificall dignitie shall be brought downe to the basenesse of the people This reason is so truly accomplished amongst the Romanists in these dayes Scomberg that their owne Cardinall as I haue shewed withstood the reformation of knowne errors in the Romane Church especially for this cause lest it should endanger the whole state of the Romane Church Sect. 15. Our chiefest Aduersarie Cardinal Bellarmine testifies the truth of our doctrine in the principall points of controuersie betwixt vs. BVt admit our Translation of the Scriptures were vnperfect the Fathers doubtfull the Romish writers not refined by the Inquisitors for weightie reasons best knowne vnto themselues were to bee reiected yet I hope they will giue vs leaue to produce such writers against whom they take no exception I will present vnto them their owne Cardinall Bellarmine who I thinke was the first and best that wrote the whole body of Controuersies on their side let him I say be conuented and examined without partialitie and it shall appeare vpon a reuiew that in the principall points of difference betwixt vs he is inforced to confesse the antiquitie and safety of our doctrine and plainely to acknowledge the vncertaintie and nouelty of his owne First touching the vncertaintie of all the Trent Sacraments it is Bellarmines confession Bell. de Iustif l. 3. c. 8. None can be certaine of the certaintie of faith that he doth receiue a true Sacrament because it depends vpon the intention of the Minister and none can know another mans intention Touching the succession in person it is Bellarmines confession Idem de Milit Eccles ca. 10. There is no certaintie of ordination because the Sacrament of Orders depends vpon the intention of the Ordeyner Touching Transubstantiation it is Bellarmines confession Idem de Euchar lib. 3. cap. 23. it is not improbable that there is no expresse place of Scripture to prooue it and it may bee doubted whether the Text will beare it Touching Priuate Masse it is Bellarmines confession JdeÌ„ de Missa li. 2. cap. 9. cap. 10. That is a more perfect and lawfull Masse wherein priests and people communicate together Neither is there any expresse mention amongst the ancients where none did communicate but the Priest alone but by coniectures Touching our prayer in a knowne tongue it is Bellarmines confession in the Primitiue Church when the Christians were but few Idem de verâ—o Dei li. 2. cap. 16. they did all sing and answer one Amen at the time of diuine Seruice Touching our Communion in both kinds Idem de Euchar l. 4. c. 24 it is Bellarmines confession Christ did institute in both kinds and the ancient Church did administer vnder both kindes but the multitude increasing the inconuenience appeared more and more and by degrees the vse of both kinds ceased Touching our two Sacraments it is Bellarmines confession Jdem de Sacrament in genere li. 1. c. 9. As for baptisme and the Eucharist the thing is most euident concerning the other fiue it is not so certaine