Via tuta THE SAFE WAY Leading all Christians by the testimonies and confessions of our best learned Aduersaries to the true ancient and Catholique faith now professed in the Church of England By HVMFREY LYNDE Knight IEREMIAH 6.16 Stand ye in the wayes and see and aske for the old pathes where is the good way and walke therein and you shall find rest for your soules but they said we will not walke therein LONDON Printed by G. M. for Robert Milbourne and are to be sold at his shop in Pauls Churchyard at the signe of the Gray-hound 1628. To the Religious and well affected Gentrie of this Kingdome IF for no other cause yet for this alone that the world may know it is no difficult matter for a meane Lay-man to prooue the ancient visibilitie of the Protestant profession I haue attempted to send foorth this Essay of my poore endeuours in this cause being thereunto prouoked by a challenge heretofore sent vnto me by a Iesuite in these words viz. That Sir Humfrey or his friends should prooue out of some good Authors that the Protestant Church was in all ages visible especially in the ages before Luther It is not my profession I must confesse to returne challenges or publish works of this nature yet knowing that Truth is iustified of her children I haue presumed as a child of that Mother to vindicat her cause and maintaine my owne reputation and in answer hereunto I shall present such proofes as are warranted by Certificat and confession not onely of the most orthodox Fathers but of the Romish Bishops and Cardinals and other moderne Writers in the Romane Church It is an vndoubted truth subscribed by both parties that the faith which Christ and his Apostles taught in the first age had visible professors in al ages It were therefore sufficient without any further recital of succeeding witnesses to proue that the now Faith of the Church of England is that Faith which was once deliuered to the Saints by Christ and his Apostles but I rather condescend to meete the Aduersarie vpon his owne ground and to deale with him at the same weapon which himselfe hath chosen wherein on our part the Ancient Fathers shall be my Champions and his owne Romish Bishops and Cardinals and Schoolemen shall be my Seconds as being Testes veritatis witnesses of Gods truth professed in our Church Of what strength and force is Truth shal appeare 〈◊〉 his that shee extorts a full and ample testimonie from her sworne enemies to make good the visibility of our Church nor that only but she denyes antiquity and vniuersalitie to the principall Articles of the new Romane Creed wherin she points forth that old and true way and this is acknowledged on both sides to be Via tuta The safe Way vpon which ground it is likewise lawfull for me to frame a counterchallenge by demanding By what authoritie of Scriptures ancient Fathers they haue imposed new Articles of Christian beliefe vpon Priests people sure I am those twelue new coined Articles declared by their grād Councel of Trent and published by Pope Pius the fourth are so far short from the knowledge of antiquitie that as yet they are scarce vnderstood amongst their own Disciples for Articles of Faith And their best learned Romanists professe openly that most of them were vnknowne to former ages It is no wonder that a blind obedience and an implicit faith is so much obtruded to the ignorant of the Romane Church when their best learned Doctors are forced to confesse touching the chiefe Articles wherein they differ from vs that they can neither subsist by Antiquitie nor stand with the safety of the beleeuer Neither may it seeme strange that these mē should create new Articles of faith when as they dare alter and detract from the Commandements of God witnesse their Decalogue so often published by the Church of Rome here now prefixed wherein not only the second Commandement is left out as it is vsually in all their Psalters but the fourth Cōmandement touching the Sabbath day is changed into these words Remember thou sanctifie Holy-dayes But as for these peccadillos the recitall of them I account a sufficient refutation In the meane time those men who call for a Catalogue of names of such Protestants as taught and professed the 39. Articles of Religion of our Church in all ages let them in euery age produce one Ancient and orthodox Father who did teach and maintaine their twelue new Articles de Fide which they command vnder a curse to be beleeued of all men I say let them produce but one in euery age or but anyone in all the ages for 1500. yeares after Christ till the dayes of Luther that taught and beleeued all their twelue new Articles de Fide as points of faith and for that one good Authors sake I will be so liberal as to acknowledge their professors visible in al ages I will say their Bishops and Cardinals and Schoolemen which haue witnessed the Antiquitie of our doctrine were mistaken and ought to bee reformed by an Index Expurgatorius I will testifie the Reformed Churches are guiltie of Noueltie and submit my obedience with an implicit faith to the Romane Church And as touching my owne particular I professe through the prouocation of a Iesuite I haue vnwillingly thrust my sickle into other mens haruest yet I witnesse a true confession before God and man that I haue neither willingly nor wilfully falsified any one Author either in citation or translation in this Treatise If any slips haue hapned which I doe confesse for want of helpe and opportunitie may befall me let it be shewed mee by answer moderately plainely and faithfully and I will ingeniously confesse the weaknesse not of our doctrine but of my own handling So for this time vntill it please God to giue opportunitie to publish some further fruits of my labours in this kind I heartily desire good interpretation and fauourable acceptance of the beginnings and endeuours of him who is At your seruice in Christ and for his Truth H.L. THE NEW Creed of the Church of Rome Bulla Pij Quarti pro forma Iuramenti professionis fidei Datum Romae Anno 1564. 1. This new Creed is added to the Nicene Creed and prescribed by Pope Pius the fourth to be receiued with an oath as the true Catholique faith and that it might resemble the Apostles Creed they haue set it in an Apostolique forme in twelue Articles I Admit and embrace the Apostolicall Ecclesiasticall Traditions and the other obseruations and constitutions of the Church 2. I admit the holy Scriptures according to that sence which the holy Mother Church hath and doth hold whose right is to iudge of the true sence and interpretation of holy Scriptures neither will I euer receiue and expound it but according to the Vniforme Consent of the Fathers 3. I professe that there are truly and properly seuen Sacramēts of the new Law instituted by
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
may be thought a strange saying Si tollamus authoritatem praesentis Ecclesiae praesentis Concilij in dubium reuocari poteruÌ„t omnium aliorum Conciliorum decreta tota fides Christiana Idem ibid. that one testimonie of a late Councell might suffice for an Article of faith which by his owne Tenet requires Antiquitie Vniuersalitie and Consent yet this Cardinall proceeds further and tells vs the authoritie of this Councell is so auaileable for this point yea for all Articles of faith that if wee should take away the credit of the Roman Church and Councell of Trent the decrees of other Councels nay euen Christian faith it selfe might be called in question If by Christian faith the Cardinal vnderstand the present Romane faith without doubt this saying is most true See D. Fearly in his writ of Error against the Appealer p. 54. 55 c. for if we consider their misinterpreting the Ancient Creed and there creating of a New it cannot possibly be defended but by the Romane Church the Trent Councel but if he mean the generall sauing faith of all true beleeuers I may truly say this Tenet is a foundation of Atheisme for who can truly say that the word of Christ is not alone sufficient for the faith of all beleeuing Christians It is the voice of the blessed Apostle I haue not shunned to declare vnto you all the counsell of God Acts 20.27 And Bellarmine himselfe is forced to confesse That all those things are written by the Apostles which are necessarie for all men and which the Apostles preached generally to all Besides how can the saith of Christians depend vpon a Church which is fallen from the faith or how can a generall beleefe of Christianitie relye safely vpon a Councel that is disclaimed by the greatest part of the Christian world viz. by England by France by Germanie c. But to let passe the Heluetian the Scottish the Germane and the English Churches what will become of the ancient Church of Rome nay what will become of their owne Schoolemen in the latter ages did they all beleeue and teach that there were neither more nor lesse then seuen Sacraments did they maintaine they were all instituted by Christ did they professe they were all truly and properly Sacraments of the new Law If any learned man or if all the learned men aliue shall prooue that the seuen Trent Sacraments were instituted by Christ that all the Fathers or any one Father in the Primitiue Church or any knowne Author for aboue a thousand yeares after Christ did teach that there were neither more nor lesse then seuen truely and properly so called and to be beleeued of all for an Article of faith all which is the constant doctrine of the Church of Rome let the Anathema fall vpon my head First it is agreed on both sides that the Sacraments of the new Law were instituted by Christ for he onely hath authoritie to seale the Charter in whose authority onely it is to grant it Now as Princes seales confirme and warrant their deeds and charters so doe the Sacraments witnesse vnto our consciences that Gods promises are true and shall continue for euer Thus doth God make knowne his secret purpose to his Church first he declareth his mercies by his word then he sealeth it and assureth it by his Sacraments In the word we heare his promises in the Sacraments wee see them The difference then betwixt the Church of Rome and vs stands in this In the two proper Sacraments of Baptisme and the Lords Supper wee haue the element and the institution in the other fiue there wanteth either of these and therefore in a right meaning are not be taken for Sacraments In Baptisme the element is water in the Lords Supper bread wine Baptisme hath the words of Institution Mat. 28.19 Teach all Nations baptizing in the name of the Father and the Sonne and the holy Ghost The Lords Supper likewise hath the wordes of Institution Luk. 22.19 Do this in remembrance of mee and therefore we say these two are properly and truly called Sacraments because in them the element is ioyned to the word and they take their ordinance from Christ and be visible signes of an inuisible sauing grace The other fiue we call them not Sacraments because they haue not the like institution Confirmation was ordained by the Apostles but the Trent Councell confesseth the Sacraments must bee ordained by Christ Pennance and Orders haue not any outward element ioyned to the Word and Matrimonie was not ordained by Christ in the new Testament but by God himselfe in Paradise Besides the grants and seales of Christ viz. the Sacraments are the peculiar and proper possession of the Church of Christ insomuch as Turks and Infidels may haue the benefit of marriage out of the Church yet cannot haue the benefit of Christs SacrameÌ„ts which belong onely to his Church And lastly how Marriage should bee a Sacrament which containeth not grace in it selfe nor power to sanctifie and how it should bee an holy thing as euery Sacrament is termed and yet must be forbidden or rather fornication in the Priests case must bee preferred be fore it Durus sermo This is an hard saâ—ing who can heare it If therefore a generall Councell shall accuse not onely those that denie the number but si quis dixerit If any shall say there are either more or lesse then seuen then woe be to all the ancient Fathers for if they be conuented before the Councel they will all stand guiltie of this curse De latere in cruce pendentis lancea percuffo Sacramenta Ecclesiae pro fluxerunt Aug. in Ioh. Tract 15. Accursed be Ambrose and Austin and Chrysostome and Bede for they taught that out of the side of Christ came the two Sacraments of the Church Bloud and Water but that there were neither more nor lesse then seuen they taught not they beleeued not Jsid OriginuÌ„ siue Etimolog lib. 6. Accursed be Isidore for he accounteth but of three Sacraments viz. Baptisme and Chrysme and the body and bloud of Christ. Part. 4. q. 5. membr 2. art 1. qu. 5. c. Accursed be Alexander ab Hales for hee saith there are onely foure which are in any sort properly to be said Sacraments of the new Law and the other three supposed Sacraments had their being before Cypr. Ablutio pedum Accursed bee the Author bearing the name of Cyprian for he mentioneth onely fiue Sacraments and one of them is Ablutio pedum washing of the Apostles feet which is none of the seuen Sacraments Accursed be Durand MatrimoniuÌ„ noÌ„ est SacramentuÌ„ stricteÌ„ proprie dictuÌ„ sicut alia Sacramenta nouae legis sed est c. In lib. 4. Dist 26. quaest 3. for he alloweth but sixe proper Sacraments for Matrimony saith he is not a Sacrament strictly and properly so called as other Sacraments are Accursed bee Cardinall Bessarion Haec
It may be obiected that in the time of the Apostles all the people in diuine Seruice did answer one Amen and this custome continued long in the East and West Churches as appeares by Chrysostome Cyprian Hierome c. In answer hereunto he saith When the Christians were but few they did all sing together at the time of diuine Seruice but when the number of people did increase the office of publique seruice was diuided and it was left onely to the Church to celebrate the Common Prayers Here we haue the seueral confessions of our learned Aduersaries that in the first ages publique prayers were vsed for the vnderstanding of the people and they giue a speciall reason for it to wit for the better conformity of the Heathen and ignorant people in the doctrine of Christianity Harding Now as you haue heard the reasons why the Seruice was vsed amongst the Ancients in the knowne tongue so likewise you shall vnderstand one special cause of the alteration of it in the Romane Church It is reported saith Honorius when the Canon of the Masse in the Primitiue times was publiquely read and vnderstood of all Honorius in Gemma Animae l. 1. de Canone Cass Lyturg. c. 28. certaine Shepheards hauing learned the words of consecration and pronouncing them ouer their bread and wine in the fields suddenly their bread and wine were transubstantiated into flesh and bloud and the shepheards likewise for their presumption in vsing the words of Consecration were strucken dead by the hand of God So that by Honorius confession the Canon of the Masse was anciently read and vnderstood of all and which is strange Aut Pastor fuit aut illud quod dicere nolo Iuuenal shepheards did transubstantiate bread and wine and as it seemes chiefely occasioned the alteration of the Church seruice into the Latin and vnknowne tongue Cassander Lyturg 28. p. 65. Pope Innocent the third and Iohannes Bilethus relate the same storie but withall adde another reason why the Church decreed the Seruice in an vnknowne language Ne sacrosancta verba vilescerent The Church commanded that such prayers and seruice should be secretly deliuered by the priest lest that the knowne words of the sacred Scripture should grow triuiall and of no account Sicut sacra Scriptura est ne vilescat Beleth de diuinis officijs Cass p. 65. And the Councell of Trent three hundred yeares after in confirmation of that decree addes a more weightie reason for a conclusion Histor of Trent lib. 5. p. 460. that this inconuenience would follow all would thinke themselues Diuines the authoritie of Prelats would be disesteemed and all would become heretiques It is to be wondred how the Church is altered in this point saith Erasmus but it is to bee lamented that poore ignorant soules should bee captiuated with such sillie reasons Eras in 1. Cor. 14. and that faithfull beleeuers shold be accursed for heretiques for following the examples of the Apostles and the Primitiue Church euen by the testimonies of the best learned amongst themselues since therefore Prayer and Seruice in an vnknowne tongue wants antiquity frō the written word or rather since it is forbidden by the word of the Apostle Saint Austins confession shall bee my conclusion If we or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legal and Euangelicall Scriptures let him be accursed PARAG. 7. Worship of Images IT is the ninth Article of the Romane Creed Artic. 9. I doe resolutely affirme that the Images of Christ and of the Virgin Mary and also of other Saints are to bee had and retained and that due honour and veneration is to be yeelded to them This Article was decreed in the ninth Session of the Councel of Trent where it was declared Concil Trid. Sess 9. We teach that the Images of Christ the Virgin mother of God and other Saints are chiefly in Churches to bee had and retained and that due honour and worship is to be giuen vnto them This doctrine of Image worship we absolutely denie and condemne as a wicked and blasphemous opinion first because their Article of faith doth not onely want the authoritie of the Scripture which an Article of faith ought to haue but because the Scripture doth flatly and plainely forbid it Leuit. 26. Exod. 20. Deut. 4. Esay 40. If we looke vpon the old Law before the comming of Christ Vasques the Iesuite confesseth Vasq disp 104 in 3. Thom. c. 6. So farre forth euerie Image was forbidden as it was dedicated to adoration therefore neither the Cherubins nor any other Images had any worship in the Temple And Coruel us Agrippa tells vs the Iewes did abhorre nothing more then Images neither did they make any Image that they worshipped insomuch as when Caligula the Emperour was desirous to haue his owne Image set vp in the Church of Hierusalem king Agrippa makes him this answer Philo Indaeus lib. de Legatione ad Caiū This Temple ô Caligula from the first beginning to this time neuer yet admitted any Image being the house of God for the workes of Painters and Caruers are the Images of materiall gods but to paint the inuisible God or to faine a representation of him our Ancestors did account it a wickednesse And that which is more to be lamented the worship of Images at this day is such a stumbling block to the Iewes and a hindrance to their conuersion that when they come to the Christians Sermons as in Rome they are inioyned once at least euery yeare so long as they see the Preacher direct his speech and prayer to a little woodden crucifix that stands on the pulpit by him to call it his Lord and Sauiour to kneele to it to imbrace it to kisse it to weepe vpon it as it is the fashion in Italie it is preaching sufficient for them and perswades them more with the verie sight of it Sir Edward Sands his descrip of the Religion in the West parts to hate Christian Religion then any reason the world can alledge to loue it It is agreed there on both sides that in the old Law the Iewes neuer allowed adoration of Images for almost foure thousand yeares and this was concerning the Images of God the Father Now let vs descend from the Law to the Testament and see what order was taken by Christ and his Apostles for the representation of him his Saints after him It is manifest and without question that the Law of God made against Images Vasques Dico praeceptum illud de non adorandis figuris non fuisse legis naturae sed tantum positiui◠ceremoniale temporale in tempore Euāgelij cessare debere Vasq l. 2. disp 4. ca. 4 num 83. c. 7. num 115 is a Morall Law and stands in force at this day against Iewes and Gentiles And although Peresius and Catharinus
prayer in an vnknowne tongue they confessed it was not vsed in the Primitiue antient Church but say they the prayer and seruice was vsually taught in the vulgar and knowne tongue In this confession they intimate the noueltie and vncertaintie of their owne doctrine and in this acknowledgement they witnesse the antiquitie and visibilitie of our Church long before Luthers dayes Touching Adoration of Images they confessed that there is no expresse place of Scripture that commands their worship they confessed there is no example amongst the Fathers for their adoration but rather against them and in these confessions they intimate the noueltie and vncertaintie of their owne doctrine and practise and in our worshipping of God in spirit and truth they acknowledge the antiquitie of our Religion and the visibilitie of our Church long before Luthers dayes Lastly touching Indulgences and Pardons they confessed that their Indulgences now vsed haue no authoritie from Scriptures or Fathers and in this confession they intimate the noueltie and vncertaintie of their owne doctrine and consequently the Indulgences which wee vse for no other end then the mitigation and relaxation of punishment to haue had antiquitie and visibilitie in the Church long before Luthers dayes If these witnesses had been ignorant or excommunicate persons in their owne Church or had they witnessed the truth in ceremonies and things doubtfull there might bee some plea why their testimonies should not be admitted but when the points in question are Articles of their owne Creed when they are witnessed by Popes by Councels by Cardinals by Bishops by learned Doctors and Schoolemen in their owne Church in our behalfe and against their owne Tenets I see no cause why I should not demand iudgement in defence of our Church and triall of our cause It is the law of God and man Ex ore tuo I will iudge thee out of thine owne mouth and from this decree and their owne confessions vpon record I call men and Angels to witnesse that they haue denyed antiquitie and vniuersality to the Articles of their own Creed and haue resolued the grand question touching our Church before Luther that it was in Christ in the Apostles in the Fathers in the bosome of the Ancient Church long before Luthers dayes Sect. 10. The Testimonies of our Aduersaries touching the infallible certaintie of the Protestant faith and the vncertaintie of the Romish OF what strength and force is truth it appeares by this that she extorts a full and ample testimony of her doctrine from her sworne enemies and yet for further proofe of our cause I will giue another summons to the prime men euen of their grand Inquest who without partialitie will testifie in our behalfe that our Church is built vpon a more stable and sure foundation then the Papacie and that our doctrine is more fruitfull and profitable and euery way more safe and comfortable for the beleefe of euery Christian and the saluation of the beleeuer Touching the certaintie of faith it is Bellarmines confession Bellar. de Jnstit lib. 3. cap. 8. None can be certaine of the certaintie of faith that hee doth receiue a true Sacrament for as much as the Sacrament cannot be made without the intention of the Minister and none can see another mans intention This confession being layed for a positiue ground of their Religion the Church of Rome hath ouer throwne in one Tenet all certaintie of true faith To begin with the Sacrament of Baptisme If the Priests intention faile by their doctrine the Insant is not baptized he is but as a Heathen out of the Church and consequently in the state of damnation Looke vpon their Sacrament of Orders it is the confession of learned Bellar mine Bellar. de Milit Eccles ca. 10. ad secundum If we consider in Bishops their power of Ordination and Iurisdiction we haue no more then a Morall certaintie that they are true Bishops and there he giues the reason for it Because the Sacrament of Orders depends vpon the Intention of the ordeiner Looke vpon the Sacrament of Matrimony and of this there is no certaintie because it doth depend vpon the Intention of the Minister and if he faile in his Intention at the time of solemnization the married people liue all their dayes in adulterie so that by their owne confession there is no certaintie of Christianitie by Baptisme no certaintie of their Sacrament of Orders and consequently no certaintie of succession in person which they so much magnifie in their Church besides if in the whole succession of Popes and Pastors the Intention of any one Priest did faile either in Baptisme or in Orders all succeeding generations that ordaine and consecrate both Priest and people are become vtterly voide and of none effect He that is bound vpon a curse to beleeue seuen Sacraments and yet is not certaine of any one must be saued by an implicit faith and yet it is to be feared for want of their Priests intention the poore ignorant soule doth sometimes worship a peece of bread because the consecration of Christs body depends say they vpon the intention of the Priest and no man doth know another mans intention Againe touching their Inuocation of Saints they are vncertain whether the Saints do heare their prayers they are vncertaine whether some they pray vnto be Saints in heauen or Diuels in hell Touching the first Biel. in Câ—n. Missae Lect. 28. Pet. Lomb. Senten lib. 4. dist 45. It is not certaine saith Biel but it may seeme probable that God reuealeth vnto Saints all those suits which men present vnto them and saith Peter Lombard It is not incredible that the soules of Saints heare the prayers of the suppliants Here is nothing but probabilitie and vncertaintie and yet admit it were more then probable that they did heare our prayers yet there is no certaintie that al such are Saints which are canonized by the Romane Church Accedit quod miracula quae ab Ecclesiae suscipiuntur in Canonizationibus sanctorum quae tamen maximè authentica sunt cum humano testimonio innitantur non omnino certa sunt quoniaÌ„ c. Caret in epusc de concep Virg. Mar. ca. 1. Fidei Christianae certitudo non humano morâ— certa esse debet sed infallibile omnino debet habere testimonium Caret ibid. It cannot be knowne infallibly saith Caietan that the miracles whereon the Church groundeth the Canonization of Saints bee true by reason the credit thereof depends on the reports of men who may deceiue others and bee deceiued themselues And vpon this vncertaintie Saint Austin complained in his dayes That many were tormented with the diuell who were worshipped by men on earth Whose reason and authoritie was so vndoubtedly true Bellar. de sanct Beat. lib. 1. c. 9. that Bellarmine had no way to auoide it but with a Fortasse c. Peraduenture saith he it is none of Austins and yet if Bellarmines answer were true which is but
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
looke higher it was deliuered by Marcus the Heretique who by his inuocation ouer the Sacramentall Cup Ireneus li. 1. c. 9. caused the wine to appeare like bloud if you will looke into the Apostles time the first Authors were those disciples that beleeued the grosse and carnal eating of Christs flesh which murmured against him and forsooke him Here is their succession in doctrine and person deriued from Idolators from heretiques from Capernaites Here is our faith deliuered at the same time by Christ himself Ioh. 6. The words I speake are spirit and life The Popes Supremacie was confirmed at the Councell of Trent The Supremacie and the Councell of Lateran if we ascend higher it was first granted by Phocas the bloudy Emperour to the Bishop of Constantinople 600. years after Christ Vrspergensis in Phocas fol. 149. if they claime Antiquitie from the time of the Apostles the Gentiles were their first founders and benefactors For saith Christ the Kings of the Gentiles exercise Lordship ouer them Luk. 22.25 and they that exercise authoritie vpon them are called benefactors Here is their succession in doctrine and person deriued from bloud-suckers and Gentiles in vsurping right ouer Kings and kingdomes in things spirituall in things temporall here is our receiued doctrine from Christ himselfe Mat. 20 26.27 Whosoeuer will be great among you let him bee your Master and whosoeuer wil be chiefe among you let him be your seruant Worship of Images The worship of Images was decreed at the second Councell of Nice almost 800. yeares after Christ but if you claime Antiquitie because it is a point of faith Jraeneus lib. 1. cap. 23.24 Iraeneus tels vs the Basilidians and Carporatians in the Primitiue times did worship Images and professed they had the Image of Christ made by Pilate Here is their succession in doctrine and person deriued from the heretiques Basilides and Carporates here is ours deriued from the doctrine of Saint Paul Rom. 12.3 from the lesson giuen by Saint Iohn 1. Ioh. 5.21 and from the mouth of God himselfe Deu. 4.15.16 Thou shalt not make to thy selfe any grauen Image c. The Communion in one kinde was decreed at the Councell of Constance aboue 1400. yeares after Christ The CoÌ„munion in one kind yet if you stand vpon Antiquitie because it is an Article of faith Leo Serm. 4. de Quadrages Pope Leo tels you the Manichees a sort of heretiques in his time vsed the Sacrament in one kinde viz. in bread onely if you ascend to the time of the Apostles the Nazarites saith Bellarmine had made a vow not to drinke wine Non est credibile Nazareos contrà votum suum bibisse decalice nec tameÌ„ credibile est eos omninó à communione abstinuisse Bellar. Apolog contr praefat Regis monitorium B Andr. c. 8. fol. 188. and therefore in all likelyhood they tooke Sacrament in bread onely here then is their succession in person and doctrine deriued from Nazarites and heretiques here is our doctrine taught by Christ himselfe and so commended to our Church Mat. 26.27 Drinke ye all of this Againe looke vpon their Inuocation of Saints and Angels August ad quod vult Deum c. 39. and you shall finde their founders were the heretiques Angelici Looke vpon their doctrine of merits and works of Supererrogation Isid Etym. li. 8. cap. de hâ—eres Christ and you shall see their first Authors were the Cathari the Puritans Looke vpon their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their worship giuen to the blessed Virgin and you shall discerne the Collyridian heretiques which Epiphanius termes Idolators were their first leaders Epiph. heres 79. Looke vpon their restraint of Priests Marriage and you shall obserue that the heretique Tatianus and the Maniches were their Predecessors Epiph. heres 46. and forbad Marriage in Sacerdotibus in their Priests These and the like errors taught in the Church of Rome either lineally descended from the aforesaid heretiques or at leastwise haue neere affiâ—itie with their adulterate issue And if I haue failed in calculating the right natiuitie of their ancient doctrine yet sure I am they are vtterly destitute of a right succession in person and doctrine from the Apostles and the ancient Fathers of the Primitiue Church as shall appeare by many testimonies of the best learned amongst themselues Sect. 8. The Testimonies of our Aduersaries touching the Antiquitie and vniuersalitie of the Protestant faith in generall IN the meane time I will call the Church of Rome for a witnesse to our cause and if she do not plainly confesse the Antiquitie of our Tenets and the Noueltie of her owne If she herselfe do not proclaime the vniuersalitie of our faith if she do not confesse that we are both in the more certaine and safer way in the Protestant Church I will neither refuse the name nor the punishment due to heresie He therfore that shall question vs where our Church was before Luther let him looke backe into the Primitiue Church nay let him but looke into the bosome of the present Romane Church and there he shall find and confesse that if euer Antiquitie and Vniuersality were marks of the true Church of right and necessitie they must belong to ours The Creede of the Apostles Nicene Councell Athanasius Piuâ— the fourth Looke into the foure Creedes which the Church of Rome professeth and you shall finde three of those Creeds are taught and beleeued in our Church and these by our aduersaries confession were instituted by the Apostles and the Fathers of the Primitiue Church not created by Luther Looke into the seauen Sacraments which the Church of Rome holdeth and you shall acknowledge that two of those Sacraments are professed by vs and these by our aduersaries confession were instituted by Christ not broached by Luther Looke into the Canon of our Bible and you shall obserue that 22. books of Canonicall Scripture which our Church alloweth were vniuersally receiued in all ages and are approued at this day by the Church of Rome for Canonical Scripture not deuised by Luther Looke into the first seuen generall Councels and you â—hall confesse that the first 4. generall Councels are ratiâ—ed by our Church and Acts of Parliament Eliz. 1. not called by Luther Looke into the Traditions of the Church and you shal see and confesse that all the Apostolicall Traditions which were vniuersally receiued and which the Church of Rome confesseth at this day to bee Apostolicall are descended from the Apostles to vs not deriued from Luther Looke into our booke of Common Prayer and compare it with the ancient Lyturgies and it will appeare the same formes of Prayer for substance were read and published in a known tongue in the ancient Churches not broached by Luther Looke into the ordination calling of Pastors and it will appeare that the same essentiall forme of ordination which at this day is practised in our Church
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
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
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
of Gods seruice in the time of the ministration did little dreame that the Ministers intention should make good or make voide all the seuen Sacraments and yet we see this is the Tenet of the Romish doctrine The intention no doubt of many opinions in the first founders was good Ferus Annot in Iud. Câ— 8. Colon. 1571 Duplex c. Exemplo sint sesta ceremoniae Imagines Missa Monasteria c. Nihil hominis eâ intentione institutum fuit quâ nunc habeÌ„tur c. but the application is now amisse for the housholder made good Lawes but the enemy added a Glosse There was a double sinne in Gedeon saith Ferus both in that hee made an Ephod contrary to the word of God and in that seeing the abuse thereof hee tooke it not away now who seeth not that the like happeneth to the Church How many things did the Saints ordaine with a good intent which we see at this day changed partly by abuse and partly by superstition The Feasts Ceremonies Images Masses Monasteries and the like none of them were instituted in that sort at first as now they are vsed and yet we Gedeons hold our peace they take not away the abuse they take not away the superstitions This complainant was a Friar and a member of the Romane Church he tels vs that Masses and Monasteries and Images are all different from the meaning of the first founders yet neuer tels vs of the times nor Authors that first changed them Now if the Reformed Churches should haue declined a reformation because they could not assigne the time and Authors of those errours who seeth not but they had fallen into the sinne of Gedeon who in seeing the abuse tooke it not away Nay more those Romanists which made great search and inquirie to know the time and Authors of their errors although they professe they cannot precisely set downe their first beginnings yet ingeniously confesse an alteration of diuers Tenets in their own Church Marius de Schism Concil part 3. ca. vlt. The restraine of Priests marriage to say precisely when it came in saith Marius I cannot tell although I haue most diligently enquired after it Concerning Prayer in an vnknowne tongue Mirumin hac re quam Ecclesiae mutata sit consuetudo Eras in 1. Cor. 14. It is to bee wondred how the Church is altered in this point saith Erasmus but the precise time he cannot tell The Communion in one kinde when it got first footing in the Church Greg. de Val. de legit vsu Euchar. c. 10. Minime constat it doth not appeare saith Gregorie de Valen. Now if these men could haue prooued their doctrine originally from the Scriptuâ—es they should not haue needed to inquire of vs for the first Authors of their doctrine for I am confident beyond all beliefe if forbidding of Marriage had beene the doctrine of Christ which S. Paul termeth the doctrine of diuels 1. Tim. 4.1 If Prayer in an vnknowne tongue had beene taught and commended by the Apostle Saint Paul as on the contrary it was forbidden and condemned in his first Epistle to the Corinthians If the Communion in one kind had beene instituted by Christ as the contrary was to wit in both kinds If these points I say had beene deriued from the word of God or had they alwayes beene receiued as Apostolique Traditions in the Church the beginning and the Author of their Tenets had beene easily knowne and then they might haue beene published out of certaine knowledge both for time and person and as touching this and the rest of straw and stubble which the Church hath added to her building it is manifest by the Testimonies of our aduersaries that there was a knowne time when those Tenets were not certainely knowne and generally receiued in the Romane Church The Marriage of Priests was not altogether forbidden till the time of Gregorie the seuenth saith Polidore and this was aboue a thousand yeares after Christ The number of seuen Sacraments was not expresly defined till the dayes of Peter Lombard saith Cassander and this was 1140. yeares after Christ Bellar. de Euch. lib. 3. cap. 23. The doctrine of Transubstantiation was not receiued for a point of faith till the Councell of Lateran saith Scotus and this was aboue 1200. yeares after Christ The power of Indulgences extended to soules in Purgatorie was first decreed by Boniface the eighth saith Agrippa and this was 1300. yeares after Christ The Communion in one kind began to be generally receiued but a little before the Councell of Constance saith Gregorio de Valentia and this was almost 1400. yeares after Christ Sect. 7. The Pedegree of the Romish faith drawne downe from the ancient Heretiques and the Protestant faith deriued from Christ and his Apostles BVt since these men are so inquisitiue to know of vs the first Authors of their Religion I wil tel them of their Predecessors and giue them a short Pedegree both of their Romane faith and our Protestant doctrine that it may appeare from whom they and we are lineally descended and first touching the succession in person and doctrine I will examine it Ordine retrogrado and ascend vpward Latin Seruice Latin seruice and prayer in a strange tongue came into the Church by Pope Vitalian saith Wolphius and this was about the yeare 666. Wolphius Lect. Memorab Centenarius septim p. 189. if we ascend higher the Heretiques Osseni taught in the first ages There was no need to make a prayer in a knowne tongue Epiph. heres 19. saith Epiphanius If you will ascend to the Apostles time and claime Antiquitie in the highest degree there were certaine Iewes saith Ambrose amongst the Grecians â—s namely Ambr. Epist. 1. ad Cor. c. 14. the Corinthians who did celebrate the diuine Seruice and the Sacrament sometimes in the Syriacke and most commonly in the Hebrew tongue which the common people vnderstood not For which cause Saint Paul wrote that whole Chapter of the foureteenth to the first of the Corinthians which is wholly and flatly deliuered against the Prayer and Seruice in an vnknowne tongue Here you haue the Romish succession in doctrine person deriued froÌ„ Iewes Heretiques here is our Protestant doctrine deriued from S. Paul the Apostle Pray with the spirit Pray with the vnderstanding also The doctrine of Transubstantiation was first decreed at the Councell of Lateran TransubstaÌ„tiation about foure hundred yeares agoe if we ascend higher it was set afoot by Damascen and Epiphanius for bringing in the worship of Images at the Councell of Nice If we looke further it was practised by the Helcesaitae Helcesaitae duplicem Christum faciunt alium suprà alium infrà Theodoret which feined a twofold Christ one in heauen another in earth like the Masse Priests who admit one body with all his dimensians and properties in heauen another body in the Sacrament which hath no properties of a true body If we
duo sola Sacramenta in Euangelijs maenifesté tradita legimus Bessa de Sacram. Euchar for he fully concludeth with the Protestants We reade of two onely Sacraments which were deliuered vs plainely in the Gospell I need not insist much vpon the deniall of the certaine and definite number of seuen Sacraments knowne to the Fathers for Cardinall Bellarmine by way of preuention giues vs to vnderstand that The Protestants ought not to require of them to shew the number of seuen Sacraments either in Scriptures or Fathers Non debere adversarios petere vt ostēdamus in Scripturis aut Patribus nomen Septena rij numeri Sacramentorū Nam nec ipsi ostendere possunt nomen binarij vel ternarij vel quaternarij Scriptura enim Patres non c. Bellar. de effectu Sacr. lib. 2. c. 24. Satis esse debet quod Patres in varijs locis aut certè varij Patres eiusdem aetatis omnium septem Sacramētorum alicubi meminerint Idem ca. 27. for that we cannot shew the number of two nor three nor foure besides it is sufficient saith he that the Fathers in diuerse places and diuerse Fathers of the same Age in some place make mention of those Sacraments The number therefore by our Adueruersaries confession is not to be expected in the Primitiue Church and therefore it is more to bee wondred why the Romane Church should impose the peremptorie number of seuen with a curse vpon al them that beleeue them not If the Fathers had made mention of the seuen Trent Sacraments onely although they had neuer mentioned the number of seuen there might haue beene some plea for the number also but when they call many things by the names of Sacraments which had a mysticall sence because they were types and figures of holy things nay more when they did insist sometimes in the number of two and so restrained the proper Sacraments of the Church to the definite number of two onely It is no way probable that those fiue Sacraments were of other account with them then other holy things which they called Sacraments for had the Fathers beleeued that those Sacraments had beene instituted by Christ as the Church of Rome doth they would of necessity concluded them for true and proper Sacraments of the Church and then without doubt the Fathers who were elegant in the application of such mysteries would haue easily found in them the mysterie of the number seuen Saint Ambrose in his Treatise of the Sacraments diuided into sixe bookes makes no mention but of two and in his first booke and first Chapter proclaimes to the beleeuers of his age De Sacramentis quae accepistis sermonem adorior I speake of the Sacraments which you haue receiued that is to say of those two Sacraments which the Church hath taught and declared vnto you and that you may rightly vnderstand what the Roman Church professed concerning the number of Sacraments in those dayes Quaedā pauca pro multu c. August de doct Christ li. 3. c. 9. Saint Austin tels vs Our Lord and his Apostles haue deliuered vnto vs a few Sacraments instead of many and the same in doing most easie in signification most excellent in obseruation most reuerend as is the Sacrament of Baptisme and the celebration of the body and bloud of our Lord and lastly concludeth them both in the number of two August de Symbol ad Catechum Haec sunt Ecclesiae gemina Sacramenta These be the two Sacraments of the Church Tunc demum planè sanctificari esse filij Dei possunt si vtroque Sacramento nascantur Cypr. li. 2. Ep. 1. ad Steph. If we looke beyond those times Saint Cyprian that blessed Martyr liued and dyed in the faith of two Sacraments onely Then saith he may we be throughly sanctified and become the children of God si vtroque Sacramento c. if we bee borne by both the Sacraments If we looke below them Fulbertus Bishop of Chartres shewes vs the way of Christian Religion Fulbertus Epist 1. is to beleeue the Trinitie and veritie of the Deitie to know the cause of his Baptisme and in whom duo vitae Sacramenta the two Sacraments of our life are contained And in the time of Charles the Great Sunt Sacramenta Christi in Ecclesiâ Catholica Baptismus corpus sanguis Christi Paschas de caena Domini Paschasius an Abbat speakes plainely and in few words These be the Sacraments of Christ in the Catholique Church Baptisme and the bodie and bloud of Christ And lastly Bessarion their owne Bishop of Tusculum professeth to all his Romish Proselites Wee reade of onely two Sacraments which were plainely deliuered in the Gospell These learned Doctors rested in the faith of two Sacraments in their dayes and yet notwithstanding called many things by the names of Sacraments Signa cum ad res diuinas adhibentur Sacramenta vocantur Aug de doct Christ l. 3. c. 6. and the reason is giuen by Saint Austin Signes when they be applyed to godly things bee called Sacraments and in this sort many rites ordinances in the Church are called Sacraments because they signifie some holy thing Aug. de bono coniugali cap 18. August in Psal 141. Aug lib. 4. de symbol c. 1. Aug. lib. 2. de pec merit remis ca. 26. Polygamie or marriage of many wiues Saint Austin cals a Sacrament as signifying the multitude of the Gentiles that should bee subiect to God Againe he termeth the signe of the crosse Exorcisme Holy bread giuen to the Catechumenists beginners in the faith by the names of Sacraments Alex. 1. Ep. 1. ca. 5. Pope Alexander the first Ambros li. 3. de Sacram. c. 1 Cypri Serm de lotion pedum Bernard de coena Domini cals Holy water a Sacrament Saint Ambrose Cyprian and Bernard cals Ablutio pedum washing of the Apostles feet a Sacrament Tertullian calleth the whole state of Christian faith a Sacrament Religionis Christianae Sacramentū Tertul. li. 4 contr Marcionem Sacramentū orationis Sacramentum esuritionis Sacramentū Scripturarū Sacramentū fletu◠Sacramentum sitis Hila. in Mat. Canon 11. 12. Canon 23. Saint Hilarie in sundry places speaketh of the Sacrament of prayer the Sacrament of fasting the Sacrament of the Scriptures the Sacrament of weeping the Sacrament of thirst And Saint Hierome speaking of the booke of the Reuelation tells vs there are in it Tot Sacramenta quot verba as many Sacraments as words All these and many like signes and mysteries were called Sacraments by the Ancients and yet are none of the seuen Sacraments which the Church of Rome holdeth so that if euerie ordinance called a mysterie or a Sacrament in Scriptures and Fathers make a true Sacrament they may decree seuentie Sacraments as well as seuen As these men therefore cannot denie there is mention of the number of two Sacraments in the Fathers and not of seuen so likewise we
is terrible as an armie with banners so the number is terrible and strengthened by the Sacrament of Confirmation It is an Army because conioyned and vnited with the Sacrament of the Eucharist it is likewise ordered by the Sacrament of Orders and because some die and some fall away there is a necessity of supply through Matrimonie after they are beaten downe there is a recouerie by Pennance because no man comes to an Armie without an Ensigne there is also the Sacrament of Baptisme and lastly those that depart from their Armie are serued with extreme Vnction I could adde to these mysticall conceits the testimony of Saint Iohn he tels vs there is a woman in whose forehead a name was written Mysterie he tels vs further Reuel 17. this woman had seuen heads and these seuen heads are seuen Mountaines on which the woman sitteth or as Victorinus expounds it on which the Citie of Rome sitteth Fulk in Reuel 17.7 but I confesse I am no way delighted with such conceits especially in a point of their faith which they beleeue concernes their saluation Yet this I say if the beleefe of our two Sacraments had beene grounded vpon such reasons it had beene as easie a matter for vs to haue proued a mysterie in the number of two for there are two great Lights there are two Tables of the Law two Cherubins two Trumpets two Swords two Witnesses but chiefely two Testaments and from them onely wee produce our two Sacraments If wee consider therefore this Article of the Romane faith both as it wants proofe of the ancient Fathers in the affirmatiue and as it is declined by the latter Schoolemen in the Negatiue our aduersaries shall haue little cause to denie the Visibilitie of our Church for our two and lesse reason to bragge of their markes of antiquity and vniuersality in the faith of their seuen Touching our two they were anciently beleeued and are receiued by them and vs for true and proper Sacraments of the Church touching Confirmation Penance Orders Matrimony they are receiued by the Church of Rome and vs but with this difference they are decreed by them for true and proper Sacraments they are receiued and allowed by vs for rites and Ordinances in our Church Touching the two first they are knowne and certaine because they were primarily ordained by Christ himself touching the other fiue they had not that immediate Institution from Christ and thereupon the learned Cardinall is forced to confesse The sacred things which the Sacraments of the new Law signifie De Baptismo Eucharistia res notissima est de alijs Sacramentis non est ita notum Bellar. de Sacram. in genere lib. 1. cap. 9. are threefold the Grace of Iustification the Passion of Christ and eternall life touching Baptisme and the Eucharist the thing is most euident concerning the other fiue it is not so certaine Since therefore some of there best learned denie that all the seuen Sacraments were instituted by Christ others acknowledge they are not all true and proper Sacraments of the new Law others confesse that there owne fiue are not so certaine as our two Saint Austins confession shall bee my conclusion If we August contr Petil. lib. 3. c. 6. or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legall and Euangelicall Scriptures let him be accursed PARAG. 5. Communion in both kindes IT is the sixt Article of the Romane Creed I confesse that vnder one kinde onely all and whole Christ and the true Sacrament is receiued This halfe Communion is created or declared for an article of faith and this article of faith is lately descended from the Councell of Consâ—ance 1400 yeares after Christ Concil Constam an 1414 in which Councell it was declared that Christ did institute in both kindes and the Primitiue Church did continue it to the faithfull in both kinds but for weightie reasons as they terme them contrary to Christs institution and the practise of all antiquity they decreed a halfe communion with this Caution Concil Constant Sess 13 that if any should say it was vnlawfull or erroneous to receiue in one kinde he ought to be punished and driuen out as an heretique So that by the Decree with a Non obstante in the Canon that is notwithstanding Christ did institute in both kindes and the Primitiue Church receiue it I say from that time as it were in despight of God and man the whole communion was adiudged Heresie Gerson de heres communicandi sub vtraque speciè and which is most remarkeable this Councell by reason the first sessions iudged the Councell aboue the Pope those first sessions were condemned and reiected by the Councell of Florence Hoc conciliuÌ„ quantum ad primas Sessiones vbi definit Concilium esse siopra Papam reprobatur vt est in Concilio Florentino quantum ad vltimas Sessiones ea omnia que probauit Martin 5. ab omnibus Catholicis recipitur and the last Councel of Lateran but for the last sessions wherein the communion in both kinds was adiudged hereticall although it were contrarie to Christs precept and his holy Institution the Councell in this point was allowed by Pope Martin the Fifth and saith Bellarmine Bellar de Cocil Eccles lib. 1. cap. 7. §. Quintum Acts 3 14. ab omnibus Catholicis recipitur it is receiued of all Catholiques neither can the Councell of Trent pleade ignorance that they know not Christs InstitutioÌ„ for they pursue the decrees of the former Councell and declare in like manner Although our Sauiour did exhibit in both kindes Concil Trid. cap. 3. yet if any shall say the holy Catholique Church was not induced for iust causes to communicate the lay people and the non Conficient Priest vnder one kinde viz. of bread onely Can. 2. and shall say they erred in so doing let him be accursed Hee that shall heare two great Councels the one accusing the other accursing all for heretiques that denie the vnlawfullnesse of one kinde would gladly know what were those causes and reasons that induced the Romane Church to decree flatly against Christs precept and the example of the Primitiue Churh If neither the words Drinke yee all of this nor Doe this in remembrance of me are binding precepts as without doubt they are must therefore Priests and people bee adiudged heretiques and accursed Christians because they follow Christs example It is not to be doubted but that is best and fittest to bee practised which Christ himselfe hath done Bellar. de Euchar. lib. 4. c. 7. This is Bellarmines Confession this is ours besides how the Church of Rome should create or declare a point of faith manifestly repugnant to Christs Word and his Institution and contrarie to the practise of the Primitiue Church and yet retaine the proper markes of their Church which are Antiquitie vniuersality and
Legall and Euangelicall Scriptures let him bee accursed PARAG. 8. Indulgences IT is the Tenth Article of the Romane Creed I must firmely auouch that the power of Indulgences was left by Christ to the Church and I affirme the vse thereof to be most wholesome for Christs people This doctrine was proclaimed by the Councell of Trent Cum Potestas conferendi Jndulgenti as à Christo Ecclesiae concessa sit atque huiusmodi potestatem sibi tradita c. Concil Tridenâ— Sess 25. DecretuÌ„ de Jndulgentijs where it was likewise declared that whereas Christ did leaue Indulgences to the Church and the Church did vse that diuine power so granted in ancient times therefore the sacred Councell doth teach and command them to bee retained in the Church and condemne all them with a curse which either terme them vnprofitable or denie the Churches authority to grant them A reason no doubt sufficient for the Church of Rome to grant them and to lay Anathema vpon all such as shall denie them since Christ did first ordaine them and the Ancient Fathers did exercise that power committed to them by Christ but when we come to examination of Witnesses notwithstanding the Popes Creed and the Councels Decree it will bee found that neither Christ nor the Primitiue Fathers euer knew much lesse exercised such pardons and Indulgences as are now daily practised in the Church of Rome In the Primitiue Church when the Christians had committed any capitall and heinous offence for feare of persecution either in deniall of their faith or in sacrificing vnto Idols the parties were inioyned a seuere and long Penance the rigour of this punishment the Bishops and Pastors of their seuerall congregations had power if they saw cause to mitigate at their discretion which mitigation or relaxation of punishment was called by the name of Pardon or Indulgence This doctrine was deriued from Saint Paul who released the incestuous Corinthian from the bond of excommunication vpon his humiliation and serious repentance and writes vnto the Corinthians that they should doe the like and receiue him againe to their communion least he should be swallowed vp with immoderate griefe and this manner of Indulgence was ancient and continued long in the Church and of this there is no question Indulgentia propriè est absolutio Iudiciaria annexam habens solutionem ex Thesauro Bellâ—â—de Jndulg lib. 1. cap 5. The Indulgence in the Romane Church is an absolution from the guilt of temporall punishment by the application of the merits of Christ and his Saints which merits are termed Thesaurus Ecclesiae the Treasurie of the Church and this common Treasury of satisfactions is applyed to dead soules burning in Purgatory Thus Indulgences which were first vsed for mirigation of punishments are now reduced to priuate satisfactions and that which was formerly left to the discretion of euery Bishop in his owne Dyoces to dispense with summum Ius the extremity of the Law is now transferred wholy to the power and authority of the Pope nor that onely for some few yeares imprisonment in this life but for thousands of yeares in Purgatory after death insomuch that whosoeuer in the state of Grace shall say seuen prayers before the Crucifix Horae beatae Maria Virg secundum vsum sacruÌ„ and seuen Pater-Nosters and seuen Aue-Maries shall attaine six and fiftie thousand yeares of pardon fourteene thousand granted by Saint Gregory fourteene thousand by Nicholas the First and eight and twenty thousand by Sixtus the Fourth These and the like Indulgences were trained vp in the Schoole of Demetrius which brought no small benefit to the Pope and Clergie and therefore their owne Schoolemen Greg. de Valent cap. 2. Gregorie de Valentia termes them but a kinde of godly deceit wherewith the Church doth drawe men vnto some kinde of actions of deuotion euen as a Father when he moueth a little childe to runne promiseth him an apple which notwithstanding he doth not giue him But I will proceede to the publication of Witnesses whereby it shall appeare by the euidence of their owne Learned men that this point of faith hath no more Antiquity and consent of Fathers and Schoolemen in the Romane Church then the Articles before confessed De Jndulgentijs pauca dici possunt per certitudinem quia nec scriptura expresse de ijs loquitur sancti etiam Ambrosius Hilarius c. minime loquutur de Indulgentijs Durand 49. Sentent dist 20. q. 3. Indulgentiae authoritate Scripturae no innoture nobis sed authoritate Ecclesiae Romanae Romanorum Pontificum quae maior est authoritas Prier contr Luth. pro Indulg Difficile est modum Jndulgentiarum fundare authenticè in Scriptura Sacra c. Maior 4. d. 2. q 3. Durand Little can bee said of any certainty or as vndoubtedly true of Indulgences and pardons seeing the Scriptures speake not expressely of them neither the Fathers as Augustine Hillarie Ambrose Hierome c. Siluester Prierias Pardon 's are not knowne to vs by the authority of the Scriptures but by the authority of the Church of Rome and the Popes which is greater then the authoritie of the Scriptures Maior It is hard to ground the manner of Indulgences authentically in Scriptures in token of which the three first Doctors of the Church haue spoken but little Roffensis Bishop of Rochester It is not sufficiently manifest from whom Indulgâ—nces had their Originall Roffens Quamdiis nulla fuerat de Purgatorio cura nemo quaesiuâ— Indulgentias nam ex illo pendet omnit Indulgentiarum aesti matio caeperunt igitur Indulgentiae postquam ad Purgatorij cruciatus aliquaÌ„dò trepidatum erat Roffens art 18. contrà Lutherum Of Purgatorie there is very little or no mention amongst the ancient Fathers but after Purgatorie began to terrifie the world and after a while men had trembled at the torments thereof Indulgences began to be in request as long as Purgatorie was not cared for there was no man sought for Pardons for the whole price of pardons hangeth on Purgatory take away Purgatory and what shall we neede of Pardons harum vsus in Ecclesia serò receptus Alph. contr heres 8. verbo Jndulgentia Alphonsus a Castro There is nothing in Scripture lesse opened or whereof the Ancient Fathers haue lesse written then of Indulgences and it seemes the vse of them came but lately into the Church Antoninus There is not any expresse testimonie for proofe of Indulgences De Indulgentijs nâ—l expressè habemus in sacra Scriptura nec etiam c. Anton. part 1. ut 10 cap. 3. in principio De ortu JndulgentiaruÌ„ si certitudo habere possit veritatis indagandae opeÌ„ ferret verum quia nullâ—e Scripturae Sacra nulla priscorum Doctorum Graecorum aut LatinoruÌ„ authoritas Scripta haec ad nostram de duxit notiâ—iam Caiet opus 15. c. 1. Neque mirum videri debet si authores anti quiores non multos habemur qui
idolatrie Erasmus Vnto Saint Hieromes time those of the true Religion would suffer no Image neither painted nor grauen in the Church no not the picture of Christ Cornelius Agrippa The corrupt manners and false Religion of the Gentiles hath infected our Religion brought into the Church Images and pictures with many ceremonies of externall pompe none whereof was found amongst the first and true Christians Wicelius I confesse it doth griue me that vnder pretence of I know not what Dulia it is affirmed that one may and ought to honour with adoration the Saints and their Images The Fathers of the ancient Church haue taught the people that they must honour but not worship the Saints Chemnit exaÌ„ de Imag. p. 41. The Councell of Frankford It is not to be found that any of the Patriarckes and Prophets or Fathers did adore Images but the Scriptures crie out to worship one Image God and him onely to adore and glorifie and the Fathers of the Primitiue Church did forbeare the adoration of Images as it appeares by Epiphanius and Augustine And others who reckon the worshippers of Images amongst the Symonians and the Carpocratian heretiques and this was the approoued doctrine deliuered and decreed by three hundred Bishops in the yeare 794. From this confession a doubt will arise touching the lawfulnesse of making Images viz. for that end to adore them and another doubt will follow adoration in what manner it ought to be extended to the Image or restrained Touching the first Bellarmine saith Bellar. de Relig Imag. Sanct. lib. 2. c. 7. It is proued by the Diuine Law that Images were not absolutely forbidden by reason the brazen Serpent c. were made by Gods command He that professeth they were not absolutely forbidden implies they were in a manner forbidden or rather that there is no place of Scripture that commands the contrarie for adoration which an Article of faith doth require but the Cardinals reason that the making of them is not absolutely forbidden by the Law of God because God commanded Images to be made seemes to bee no reason for the Iewes could answer God did lay a generall command vpon men and not vpon himselfe besides that plea for Images which the Cardinall makes was the ancient Apologie which the Idolaters vsed for their Images in the first ages Tertullian puts the question and returnes an excellent answer which may serue for him and vs. Sed dit quidam c. cur ergo Moses in Eremo simulachrum Serpentis ex aere fecit benè quod idem Deus lege veâ—â—â—it similitudineÌ„ fieri extraordinarie praecepto Serpentis similitudinem interdixit Si cundem Deum obsernas habes legeÌ„ eius Ne feceris similitudinem si praeceptum factae postea similitudinis respicis tu imitare Moysen Ne facias aduersus legem simulacrum aliquod nisi tibi Deus iusserit Tertul. lib. de Idolat p. 618. Some will obiect why did Moses make the Image of the brasen Serpent in the Wildernes well and good one and the same God hath by his generall Law forbidden an Image to be made and also by his extraordinarie and speciall commandement an Image of a Serpent to be made If thou be obedient to the same God thou hast his Law make thou no Image but if thou haue a regard to the Image of the Serpent make not any Image against the Law vnlesse God command thee as he did Moses and thus briefly concerning the making of them Concerning the worship of them the same Cardinall tels vs Nos cum Ecclesiâ asserimus c. Wee affirme with the Church that the Images of Christ and his Saints are to be honoured so that there bee no confidence placed in them nor nothing requested of them nor no Diuinity be conceiued to bee in them but that they be honoured onely for themselues whom they represent and thus by Bellarmines reasons the making of Images is not absolutely forbidden and the adoration of them is but conditionally permitted and surely I could wish they were absolutely forbidden by them till those conditions were rightly and truely performed by the ignorant and Lay people for I will not slander them it is the confession of their owne Church men that there are many of the rude and ignorant which worship the very Images of wood or stone Polyd. Virgil. de Inuent lib. 6. c. 13. or marble or brasse or pictures painted vpon the wals not as figures but as if they had verily sense and doe put more trust in them then they doe in Christ or other Saints to whom they are dedicated Neither is this any new complaint for this latter age Gab. Biel in Can. Lect. 14. for Gabriel Biel there owne Schooleman complained before Luthers daies that the blockish errour of certaine people was so great and they were so affected to Images that they thought some diuine grace or Sanctitie resided in them by which they were able to worke miracles and giue health and for that cause they worshipped them to the end they might obtaine some such benefit at their hands and that we may further know that none of Bellarmines conditions are performed in the worshipping of Images Cornel. Agrippa de vanit c. 57. Their owne Cornelius Agrippa declares the peoples demeanour and carriage towards them in the Roman Church in this manner Wee bowe our heads to them wee kisse them we offer lights to them we hang vp gifts we apply miracles and buy pardoÌ„s of them to conclude we goe a pilgrimage to them we make vowes vnto them we inwardly worship them as well as outwardly neither can it be vttered with how great superstition I may not say Idolatrie the rude and ignorant are nourished in Images the Priests winke thereat and reape thereby no small gaine to their purses The conditions then are confessed to bee broken but withall heere wee finde the case of Demetrius he made siluer shrines and brought no small gaine to the craftsmen and thereupon hee cryeth out Acts 19.25 Sirs you know that by this craft we haue our wealth nor that onely but if these things should be denied the Temple of the Great Diana would bee despised whom all the world worshippeth Here is a true Modell of the Romane Church she causeth Images to be made she drawes from them no small aduantage nor that onely but if they should condemne their worship being published for an Article of faith other Articles would bee questioned and the Church of Rome would bee disesteemed whom all the world admireth Since therefore the worship of Images wants the vniuersalitie and consent of Fathers in the Primitiue Church since they haue no foundation no footstep in the Word of God by the confession of their owne Church Saint Austins confession shall be my conclusion for this Article of Faith If wee or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the