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
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
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
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
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
to giue it them it was thenceforth commanded and decreed that the Masse Priests or some others should frequently expound and declare the mysteries of the Masse which the people could not vnderstand in the Latin tongue so that from their own confessions that the Masse doth afford great instruction to the people and for that end ought to be interpreted vnto them they consequently affirmed that the seruice and prayer in the Reformed Churches in the vulgar tongue was better for the edification of the Church and without doubt the Apostles command To shew forth the Lords death till his comming was not his meaning to shew it to the walls or in a silent and vnknowne voice as it is now vsed in the Romane Church but to pronounce it openly to bee heard and vnderstood of all the hearers Haymo in 1 Cor. 14. I am saith Haymo a Grecian thou an Hebrew if I speake to thee in Greeke I shall seeme barbarous vnto thee likewise if thou speake to mee in Hebrew thou shalt seeme barbarous vnto me nay more he puts this vnanswerable question If one knoweth that onely tongue wherein he was borne and bred If such a one stand by thee whilst thou doest solemly celebrate the Mysterie of the Masse or make a Sermon or giue a blessing how shal he say Amen at thy blessing when hee knoweth not what thou sayest for so much as hee vnderstanding none but his Mothers tongue cannot tell what thou speakest in that strange and barbarous tongue If we looke higher it will appeare that prayers and Sacraments were administred in the Church for the vnderstanding of the hearer Iust Imper. in No. Constit 123. Iustinian the Emperor commanded all Bishops Priests to celebrate the sacred oblation of the Lords Supper and prayers vsed in Baptisme not in secret but with a loud and cleere voice that the mindes of the hearers might bee stirred vp with more deuotion to expresse the praises of God Let the Religious Bishops and Priests know saith he that if they neglect so to doe they should yeeld an account in the dreadfull iudgement of the great God for it and we hauing information of them will not leaue them vnpunished This care was constantly vsed by the ancient Roman Church as appeares by the Popes owne Decretals Decret Gregor tit 3. de Offic. Iud. Ord. c. 14. wherein it was publiquely declared We command that the Bishops of such Cties and Diocesses where Nations are mingled together prouide meete men to minister the holy seruice according to the diuersity of their manners and languages But I will spare the labour for further proofe of this question by citing the particular Fathers will produce our Aduersaries seuerall confessions to witnesse the truth of our doctrine that Prayer and Seruice in the vulgar and knowne tongue was altogether vsed in the best and first ages according to the precept of the Apostles and the practise of the ancient Fathers Lyra Jn Primitiua Ecclesia benedictiones caetera communia siebant in vulgari Lyra in 1. Cor. 14. If thou blesse the spirit and the people vnderstand thee not what profit hath the simple people thereby not vnderstanding thee Therefore in the Primitiue Church the blessings and all other common deuotions were performed in the vulgar tongue Iohannes Belethus Billet In the Primitiue Church it was forbidden that any man should speak with tongues Jn Primitiua Ecclesia prohibituÌ„ erat ne quu loqueretur linguis nisi esset qui interpretaretur Quid enim prodesset c. Joh. Billet in suâ—n de diuinis officijs vnlesse there were some to interpret for what should speaking auaile without vnderstanding and hereof grew a laudable custome that after the Gospell was read it should straight way be expounded in the vulgar tongue Lingua auditoris non ignota omnia peragebantur consuetudo ita ferebat vt omnes psallerent Gretz def c 16. l. 2. de verbo Dei Gretzerus The ancient Fathers did exhort all to sing together and that attentiuely and diligently the Priests and people should ioyne their voices together Jewel in 3. Artic. Diuis 28. Master Harding Verily in the Primitiue Church Seruice in a knowne tongue was necessarie where faith was a learning and therefore the prayers were made then in a common tongue knowne to the people for cause of their instructions who being of late conuerted to the faith and of Pagans made Christians had need in all things to be taught Cassander The Canonicall Prayers Canonicam preceÌ„ imprimu Dominici corporis sanguinis consecrationeÌ„ ita veteres legebant vt à populo intelligi Amen acclamari possit Cassand Lyturg Fuit ergo ratio talis Benedicendi in Ecclesia tempore Apostoli cui respondere solebat non tantum Clerus sed omnis populus Amen Wald. in doctr art Eccle tit 4. c. 31. Sed quare noÌ„dantur benedictiones in vulgari dicenduÌ„ quod hoc sorte fuit in Ecclesia Primitiua sed postquam fideles instructi sunt sciunt que audiunt fiunt Benedictiones in Latino Aquin in 1. Cor. 14. Lect. 3. and especially the words of consecration of the body and bloud of our Lord the Ancients did so reade it that all the people might vnderstand it and say Amen Waldensis When thou shalt blesse with thy spirit how shall the vnlearned say Amen at the giuing of thankes seeing he vnderstandeth not what thou sayest therefore in the Apostles time there was reason of such a blessing that at the giuing of thankes not onely the Priest but also all the people were wont to answer Amen Aquinas How comes it to passe that thankesgiuings are not made in the known tongue that the people might vnderstand them we must say it was in the Primitiue Church but after the common people were instructed and knew and vnderstood their dutie thankesgiuings were made in Latine Quare omnia in Ecclesiâ dicuntur in Latino videtur quod sit similitér insania dicendum est quòd ideo erat insania in Primitiua Ecclesia quia erant rudes in ritu Ecclesiastico vnde nesciebant qua fiebant ibi nisi exponeretur eis modo vero omnes sunt instructi c. Idem Lect. 4. Againe when all things are done in the Latine tongue in the Church it seemeth to bee madnesse to this we must answer saith he that it was madnesse in the Primitiue Church which is not so in ours for then they were rude and ignorant in Ecclesiasticall rites and ceremonies but now all are so well instructed that although it be in Latin the people vnderstand what is done in the Church Quia Christiani eraÌ„t pauci omnes siâ—ul psallebant in Ecclesia respondebant in diuinis officijs poste a crescente populo diuisa sunt magis officia solis Clericis relictuÌ„ est vt communes prece laudes in Ecclesia pèragant Bel. de verba Dei lib. 2. cap. 16. Bellarmine
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
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