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
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
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
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
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
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
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