is in the Bishop's power to grant leaue if vpon conference with the Parish-Priest or Confessor of the party that desireth leaue hee find him to bee such an one as may not incurre danger of faith but be like to increase in vertue and deuotion by reading thereof Which with any reasonable man may bee counted sufficient liberty As for the Fathers it is most grossely false which the Knight after the ordinary ministerial tune stands canting that wee blot out and raze them at our pleasure For though for soemuch as concerneth the late Catholique authors of this last age for this our index of which is all the difficulty beginneth but from the yeare 1515. whatsoeuer needeth correction is to be mended or blotted out yet for others going before that tyme it is expressely said that nothing may bee changed vnlesse some manifest error through the fraud of haeretiques or carelesnesse of the Printer be crept in but that if any thing worth nothing occurre the new editions of the same author by some notes in the margent or at the later end the author's mind may be explained De correct lib. §. 3. 4. or the hard place by comparing other passages of the same author be made more cleare Now is heer any thing that derogateth from the dignity and authority of antiquity What is it then that these men would haue what is it they can carpe at nothing but that they themselues are stunge in that heereby they are kept either from publishing their owne wicked works or corrupting the Fathers at their pleasure and to wipe away this blemish from themselues they would lay it vpon vs. And by this that is heere said of this matter may be answeared noe little part of Sir Humphrey's booke whereof one whole chapter is of this matter beside other bitter inuectiues vpon other occasions to fill his paper though there also I shall haue occasion to say somewhat more heereof 19. The last thing which heere I meane to speake of is a certaine distinction of explicite and implicite faith wich the Knight and his Ministers cry out against and are pleased sometymes to make themselues merry withall as if they would laugh it out but it is too well and solidly grounded to be blowne away with the breath of any such Ministerial Knight as he is I will therefore only declare it in a word that the Reader may see whether the distinction or the Knight bee more worthy to be laughed at The words explicite and implicite are drawne from the Latine and they signifie as much as foulded and vnfoulded or wrapped vpp and layd open And explicite faith signifyeth a beleefe directly and expresly beleeuing a particular point of faith in it self not as it is inuolued or wrapped vpp in an other implicite faith is the beleefe of any point of faith not in it self but in some other general principle wherein it lyeth inuolued or as it were wrapped vpp as Catholiques beleeue in many thingh as the Church beleeueth though they doe not know what the Church holdeth particularly in this or that point Now all Catholiques being bound to the beleefe of the Catholique faith wholy and entirely vnder paine of damnation as saith Saint Athanasius in his Crede and all not being able to know what is taught in euery particular there must be some meanes whereby to beleiue all and this by an implicite faith including in it self a promptnes or readines of the vnderstanding and Will to obey and rely vpon the authority of the holy Church wherein noe Catholique that beleeueth any one point can haue much difficulty seeing the reason why he beleeueth that one point is the authority of God declared vnto vs by the mouth of the neuer erring Church 20. Neither is this implicite faith for the ignorant alone as the Knight saith but it is for all both learned and vnlearned for there is noe man soe learned but may be ignorant of some one point or other or at least in matters not yet defined he must haue that indifferency and readines of Will and iudgment to beleeue as the Church shall teach True it is the vnlearned know lesse of particular points though all be bound to the expresse or explicite knowledge of some articles as of the Apostles Creede of the Commaundements of God and the Church Sacrifice of the Masse of some Sacrements and euery one of soe much as perteyneth both to the common obligation of Christian Dewty and of his owne particular state and vocation For the rest it is not necessary for any one in particular to know all but it sufficeth that he haue a minde soe praepared that when he shall vnderstand more to be needfull he be ready to embrace it Which a man would thinke were but reason And for this disposition and praeparation of minde wherein the essence of implicite faith consisteth it is alike both in the learned and vnlearned The want whereof in Protestants is the very reason why they haue noe true faith at all euen in the beleefe of those mysteries which they beleeue for by this it plainely appeareth that euen in those things which they beleeue they haue noe reguard to any authority by which they are propounded vnto them but onely because they thinke good themselues and although they should beleeue all things which Catholiques beleeue but not for the reason which they beleeue but because they please themselues yet were not this faith and soe it is much better to beleeue a few things expresly with a resolution to beleeue whatsoeuer els shal be propounded by the Catholique Church then to beleeue a great many more with out this minde For that former is diuine faith this later onely humane selfe opinion and iudgment 21. Neither is there any cause why this Knight should soe cry out against implicite faith obtruded as he saith vpon the ignorant for it is not obtruded vpon any man but rather we desire with Saint Paul that all may bee replenished which the Knowledge of God and heauenly things but euery body knoweth that all men are not of capacity and vnderstanding alike And for such as are not able to attaine higher wee say it is sufficient for them to know somme few things and for the rest to beleeue as others in the Catholique Church beleeue Doth not S. Paul speake Wisedome among the perfect that is teach them the greater and higher mysteries of faith and yet to others hee giues onely milke 1. Cor. 2. that is the more easy Mysteries of faith not meate for saith he You were not yet able Were it not pretty if euery simple man should onely beleeue soe much as his owne vnderstanding reacheth vnto and for that which it cannot reach to deny it were not this a notable point of pride and yet this is that which the Knight would haue euery man to doe and derideth vs Catholiques because we will not haue Men soe to doe but with humility to beleeue what they doe not vnderstand
soe long as they haue sufficient ground to beleeue it which neuer wanteth in the Catholique Church and out of it is euer wanting By this any man may see whether this distinction of explicite and implicite faith doe not stand with very great reason and consequently whether the Knight who laugheth thereat doe not shew himself most worthy of laughter 22. Especially if wee adde withall that it is not soe much this implicite faith that hee speaketh against as diuine faith in generall for that he counteth implicite faith when a man is bound by a blind kind of Obedience as he calleth it to submitt his iudgment to the Catholique Church which is the true property of diuine faith and that is it which he countes simplicity and calleth it implicite faith to beleiue that whereof we vnderstand not the reason but heerein he destroyeth the very nature of faith expressely contradicting S. Paul's definition thereof which is this Hebr 11.1 Faith is the substance of things to bee hoped for an argument of things not appearing and S. Aug plainely saith that is faith to beleeue that which thou dost not see and S. Greg. addeth Greg. ho. 36. in Euang. that faith hath noe meritt where humane reason giueth experiēce Soe as for a man to speake against this kind of implicite is plaine infidelity and therefore I shall say noe more of it but onely supposing it as a most certaine and commonly receiued principle of the Fathers and point of absolutely necessary Christian humility for a man soe to submitt his iudgment in what hee vnderstandeth not I shall conclude with a word of Vincent Lerinensis wishing such men as haue suffered themselues out of praesumption to bee carried away with some nouell opinions out of the Catholique Church to returne therevnto by this humility of implicite faith in these words Dediscant bene quod didicerunt non bene cap. 25. ex toto ecclesiae dogmate quod intellectu capi potest capiant quod non potest credant Let them vnlearne well that which they haue learnt not well and out of the whole doctrine of the Church Lett them cōceiue what can bee conceiued what cannot let them beleeue Which authority alone is sufficient to warrant our distinction of explicite and implicite faith against all Sir Humphrey's scornefull laughter Chap. 2. And soe hauing noted thus much in this place by occasion of his praeambles I come now to the examination of his sections Whether the Church of Rome bee with out cause bitter against the reformed Churches as the knight affirmeth CHAPTER II. 1. THe Knight's first section is to proue that the Church of Rome is without cause bitter against the reformed Churches That she is bitter he proueth because wee stile him and his not onely by the common name of Haeretiques but also by other special reproachfull epithites pertayning to the seuerall Sects of Zuinglius Luther Caluin c. Secondly because we accurse and excommunicate them and will not let them liue with vs whereas wee admitt Iewes and Infidels That all this is without cause he proueth first by an authority of Theodoret which speakes of a contention betweene two factions in the Church of Antioch and the reason to allay it because saith Theodoret both parts make one and the same confession of their faith for both maintaine the Creede of the Nicene Councel Secondly by the authority of Bellarmine whom hee maketh to say that the Apostles neuer propounded as common articles of faith other things then the articles of the Apostles Creede the ten commandements and some few of the Sacraments because these things are simply necessary and profitable for all men the rest are such as a man may bee saued without them Thirdly he maketh it an vndeniable truth that the reformed Church and the Romane are two Sisters and that the Romane Church fayling and becoming an Harlott it was well done of his Church to seperate her self least she might bee partaker of her plagues And soe goeth on inueighing bitterly against the Romane Church to the very end of the Section whereof this is the whole substance which I haue brought into this methode the better to answeare it 2. That wee Catholiques stile the Knight and his Reformers by the common name of Haeretiques wee deny not that some particular Catholique authors stile some of them that is the Zuinglians Lutherans and others by other reproachfull names wee also deny not But why this Knight should complaine as if he were iniured in all the seuerall names that are giuen to the seuerall sects of Haeretiques I see not vnlesse it soe bee that hee be of all their seuerall religions which yet I see not how hee can bee they being soe many and soe contrary among themselues But be he of one or other or more and lett him but goe into Germany and professe himself a Caluinist or a Zuinglian hee shall finde soe good entertaynment and such gentle termes at the Lutheran's hands as I dare boldly say he will neuer complaine more of the bitternes of Catholiques against him and his Brethren For the word Haeretique which is the worst of all other as contayning all in it self he cannot but know that it hath euer gone with such as haue held new particular doctrines different from the common doctrine of the Catholique Church and therefore the word according to the etymology is noe word of contumely but a word signifying the nature of the thing and it is onely growne by custome to bee contumelious because the thing it self to wit haeresie is the most detestable thing in the world If then the thing ot crime of haeresie pertaine to à man and that hee be notoriously guilty thereof I see not what great bitternes it is to giue him the name of Haeretique If I would I could vrge his bitternes much more in the same kind and in this very section as for example where hee calleth the Catholique Church an harlott the whore of Babylon the Pope Anti-Christ Catholiques Idolaters and a great deale more But I lett all that passe making onely this answeare that wee doe nothing in this matter of names which seemeth to him soe great a point of bitternes but what we can warrant by very good authority and example euen of scripture Act. 13.11 2. Cor. 11.15 S. Paul called that enemy of faith Elymas the Magician Sonne of the Diuell Enemy of all iustice and false Apostles in general that is Haeretiques he calleth the Ministers of Sathan In an other place Philip. 3.2 1. Io. 2.18 Ep. Iud. he calleth Haeretiques by the name of Doggs S. Iohn calleth them Antichrists S. Iude is most vehemēt against them giuing them many bitter epithetes and comparing them to Cain to Balaam to Core Our Sauiour himself said of one of his Disciples that hee was a Diuell Ioan. 6. which hee meant of Iudas who is ordinarily and worthily ranked among Haeretiques Which considered Sir Humphrey you should neuer
all men As the articles of the Apostle's Creede and the ten cōmandements and some Sacraments For the Creede belongeth to faith the commandements and Sacraments to manners For Bellarmine speaketh heere not onely what is necessary for all men to beleeue but what is necessary for all men to doe for obtayning of saluation according to that commission of our Sauiour to his Apostles Goe teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost teaching them to obserue whatsoeuer I haue commanded you 6. I doe not say that wee are not to beleeue these things also for we cannot practise them vnlesse we know them and some we cannot know otherwise then by faith The commādements indeede are principles of reason drawne euen from the very light of nature though taught by diuine authority but the Sacraments are taught onely by faith yet soe as they are ordayned principally for practise noe lesse then the Commaundements and therefore not articles of faith but sufficiently contayned in the article of the Catholique Church for without Sacraments there can bee noe Church Thirdly where doth Bellarmine say that the Apostles neuer propounded for common articles of faith other then the things mentioned I doe not finde it but rather the contrary For besides these things which he saith were simply necessary for all and without which men of discretion were not to bee admitted to Baptisme he saith that For those other things which were not simply necessary that is without the expresse knowledge whereof they that is men of yeares might be admitted to Baptisme and saued the Apostles did preach many other things some of them to all to wit those things which were profitable for all and some againe onely to some as to Praelats Bishop's and Priests And heere alsoe Sir Humphrey yow cunningly ioyne these two things in one things simply necessary and profitable as if both were meant onely of one kind of things whereas the Cardinal doth distinguish the one from the other Which though it bee but a lesse matter yet it sheweth your corrupt minde that can relate nothing sincerely Fourthly whereas Bellarmine saith that these things by you named are simply necessary he saith with all that there bee other things not soe necessary as that without the explicite knowledge and profession of them a man may not bee saued soe hee haue a ready will to receiue and beleeue them when they shal be lawfully propounded vnto him by the Church You were pleased to leaue out the word explicite in the former part of the sentence and with it alsoe to leaue out the whole later part Bellarmine requiring an explicite faith of same things and an implicite faith of other that is a readines of will to receiue beleeue thē whē they shal be propoūded by the Church which kind of faith though you like not as being the thing that maketh a Catholique yet you should haue let it stād among Bellarmines words you haue the liberty to confute him if you can but not to put in or out what you list 7. Besides these foure corruptions of Bellarmine by putting in some words of your owne ād leauing out some of his I might tax you with corrupting his meaning for your owne purpose For by saying that the explicite beleefe of these things is necessary for all he doth not meane as you would haue him that it was free for any man to choose whether hee will beleiue any thing els of those which the Apostles preached for that were most false Neither is it his meaning though he say those things be necessary that therefore they alone are sufficient for all men and that noe man is bound to know or beleeue explicitely also any thing more For without question those things which the Apostles taught to Praelats Bishops ād Priests were to be beleeued by thē explicitely Wherefore the beleife of the Apostles Creede the ten comandments and some few Sacraments is not sufficiēt for your Ministers who pretend to be Bishops and Priests but they are bound to know and beleeue more How then will you make the beleife of those necessary things sufficient to make cōcord and vnity in faith seing some men are bound to beleeue more euē explicitely and all men bound to beleeue whatsoeuer the Catholique Church shall propound implicitely and consequently not to deny any thing els soe propounded For not onely the deniall of those but of whatsoeuer els preached by the Apostles or Church is enough to make a mā an Haeretiq Thus therefore you haue egregiously abused both Bellarmines words and meaning and consequently not proued your intent that because you retaine the Apostles Creede which you call the general cognizance of our faith therefore there is noe cause to ranke you with Haeretiques For this Cognizance was not sufficient for an Arrian with out the explication thereof in the Nicene Creede as may bee gathered out of Theodoret before cited and soe may I now say it is not sufficient to distinguish a Catholique from a Lutheran Caluinist Protestant or other Haeretique of these tymes without the explication of the Trent profession of Faith For this is now the touchstone to try who beleeueth the Apostles Creede in deede and who in words onely And this your self must confesse who terme some Sects Haeretiques and vs Catholiques Idolaters nowithstanding we and they professe the Apostles Creede which you call the cognizance of our faith 8. Now to that which you say that the Romane Church and yours are Sisters and that the Romane playing the harlott yours went out of her I answeare that this is soe farre from clearing you from the note of haeresy that it doth rather make you more guilty thereof Your Church indeede cometh out of ours as all haeretical sects haue euer come out of the Catholique Church For soe saith S. Iohn of Haeretiques ex nobis prodierunt sed non erant ex nobis nam si fuissent ex nobis permansissent vtique nobiscum sed vt manifesti sint quoniam non sunt omnes ex nobis 1. Io. 2.19 They went out of vs but they were not of vs for if they had beene of vs they would verily haue staid with vs but that they may bee manifest that they are not all of vs And among other marks of Haeretiques S. Iude alsoe reckoneth this Ep. Iud. 19. Hi sunt qui segregant semetipsos these are they that separate themselues S. Paul saith to the Ephesians that out of themselues some should rise speaking peruerse things Actor 20. that they might draw Disciples after them S. Aug. explicateth that place of the Psalme 30 Qui videbant me foras fugerunt a me Aug. in Ps 30. They that saw mee fled forth from mee to bee meant of Haeretiques because when they saw what the Church was they went Forth and made haeresies and schismes against it and euery where vrgeth this and nothing more then this against the
and dying in our present Romane faith may be saued or not Wherein though the Knight be verily persuaded we cānot alleadging Whitaker's authority for the same and saying that the best learned of his Church haue beene farr from granting saluation to any Papist being withall soe zealous and earnest in this beleife as he wisheth it farr from the thoughts of good men to thinke soe yet by his Worship's leaue it is the iudgment of many great men of his Church nothing inferiours in that which he taketh for learning and goodnes to Mr. Whitaker or any man els of his opinion for example Mr. D. Barrow saith he dareth not deny the name of Christians to the Romanists sith the learneder writers doe aknowledge the Church of Rome to be the Church of God If the Church of God then certainely Sir Humphrey a man may be saued therein Mr. Hooker saith the Church of Rome is to be reputed a part of the howse of God a lymme of the Visible Church of Christ you in the beginning of your booke bring this Hooker's authority acknowledging vs to be of the family of IESVS CHRIST in as much as we beleiue the articles of the Apostles Creede which are the maine parts of the Christian faith wherein we still persist as he confesseth beleeuing then the maine points and being of the family of IESVS CHRIST there can be question in his iudgmēt but we may be saued Mr. Bunny saith we are noe seueral Church from them nor they from vs and that neither can one of vs iustly account the other to be none of the Church of God We may then as well bee saued as you and we are as much of the Church as you D. Some saith the Papists are not altogether aliens from God's couenant for in the iudgment of all learned men and all reformed Churches there is in Popery a Church a Ministery a true Christ c. and saith he if you thinke that all the Popish sort which dyed in the Popish Church are damned you thinke absurdly and dissent from the iudgment of the learned Protestants Loe you Sir Humphrey doe not you thinke absurdly and dissent from the learned Protestants in denying vs saluation Doct. Couel saith thus We affirme them of the Church of Rome to be parts of the church of Christ and that those that liue and dye in that Church may notwithstanding bee saued 8. I could bring others to the same purpose as D. Field and Dr. Morton saying that we are to be accounted the Church of God whose words may be seene in the Protestants apology tract 1. Sect. 6. Sub. 1. 2. 3. but these may serue the turne I hope fully to disproue your assertion Sir Knight for heere be 7. authors alleadged whom your Church of England hath euer held for good and learned men From whose thoughts it was not soe farre as you would haue it to thinke we might be saued but rather soe deepely grounded that they auerre it constantly and say also that it is the iudgment of all learned Protestants and that it is absurd to thinke otherwise Doe you not then see Sir Humphrey what a Linder you shew your self vpon one Witakers authority to determine a matter soe peremptorily against the iudgment of soe many great Doctors of your owne side and to say that it is the iudgment of the best learned Protestants and that it is farre from the thoughts of goodmen to thinke otherwise what may a man thinke by this you doe with our Catholique authors and fathers whom you neither haue soe much to doe with nor vnderstand soe well nor care soe much for as you doe for these Sage men forsooth of your owne the pillars of your Church and writing in your owne Mother tongue whereof it is to be presumed you can skill a little more then of Latine But now for the maine matter or argument which you intended to answeare how is it answeared You see soe many learned Protestāts thinke we may be saued liuing and dying in our faith without your limitation of inuincible ignorance and meerely in reguard we are a true Church the family of Christ the howse of God holding the foundation of faith and that the points of controuersy are not of such necessary consequence whose number and authority though perhaps it be not sufficient to reforme your iudgment yet to vs it is sufficient to ground this argument that since Protestant Doctors make noe doubt but we may be saued in our faith and noe Doctor of ours saith soe of your faith it is out of doubt the Safer way to embrace ours the force of which argument you goe not about to auoide otherwise then by denying that to be the opinion of learned Protestants which being proued to be so manifestly the argument still hath his force and the more because you cannot answeare it And soe I come to your last Section Chap. 18. Of the 18. Section the title being this Prouing according to the title of the booke by the confession of all sides that the Protestant religion is safer because in all positiue points of our doctrine the Romanists themselues agree with vs but in their additions they stand single by themselues CHAPTER XVIII THE substance of this section is contained in the title and in nothing but to turne the Catholiques argument mentioned in the former section the other way for the Protestant side but yet soe ill fauouredly that it may be turned backe againe with much more disaduantage of the Protestant cause For by it a man may proue any haeresy that euer was nay Iudaisme and Turcisme to bee a Safer way then the Catholique faith or euen the Knight's Protestant faith He beginneth then with putting the case we may be saued and then laying for a ground that it is Safer to persist in that Church where both sides agree then where one part standeth single in opinion adding withall that if he make not good the title of his booke to wit that he is in the Safer way hee will reconcile himself to the Romane Church creepe vpon all fower to his Holinesse for a pardon And then falleth to proue it in this manner that because Both agree saith hee in the beleife of heauen and hell and that we stand single in the beleife of Purgatory and Limbus puerorum we are not therefore in soe Safe a way soe of the merits and Satisfactions of Christ all agree that men are to be saued by them but wee stand single in the addition of the Saints merits and our owne satisfaction and soe forward of the number of Sacraments images prayer to Saints the like Which is the whole discourse of this Section 2. Whereto I answeare first that that his ground of Safety which he thinks he taketh from Catholiques is folish impertinent and without sense as se setteth it downe For thus he saith it is the Safer way to persist in that Church where both sides agree then where one part
Gerson's treatise in the margent which as he there acknowledgeth shewes the causes I there reprehended him for it as may be seene heere chap. 9. § 5. n. 7. Now as it seemes reflecting vpon his owne absurdnes therein in his 4. edition he doth not say that Gerson shewes the causes as he said before but declares them himself out of Gerson saying they were these to wit The length of lay mens beards the lothsomnesse to drinke after others the costlinesse and difficulty of getting wine the frosts in winter the flies in sommer the burden of bearing the daunger of spilling and the peoples vnworthines to equall the Priests in receiuing in both kinds Thus farre are Gerson's words as he citeth them in a different letter continuing the discourse himselfe in this manner And thus for longe beards and vnsweet breathes for a litle paines and noe great charges for frosts in winter and flies in summer I say for these and the like Catholique considerations pretended in the Councel of Constance the church of Rome abolished Christ's institution and laide Anathema vpon all that at this day maintaine the contrary Soe Sir Humphrey prouing himself as impertinent in setting downe Gerson's discourse lamely and ridiculously as he did before in not setting it downe at all for better declaratioÌ„ whereof I shall heere put downe Gerson's words as they lye Gers tract de com laico sub vtraque spe which are these Vnde dicunt plurimi Theologi c. Wherefore very many diuines say that the custome of not coÌ„municating the layity vnder both kindes especially since the multiplication of the faithfull hath beene lawfully and reasonably introduced this for the auoidind of manifold daunger of irreuerence and scandal in the receiuing of this most blessed Sacrament The first daunger is in spilling the second in carriage from place to place the third in the fowling of the vessels which ought to bee hallowed not handled or touched ordinarily by lay-people and much lesse ought the consecrated wine to be sold in shops as it is said to be with such men that is the Bohemians whoe stood for the vse of the chalice the fourth is in the longe beards of lay-men the fifth in the keeping thereof for the sicke because in the vessel it may become vinager and soe the blood of Christ would cease to be there being neither to be receiued nor to be consecrated a new without Masse and soe it might come to passe that pure vinager may come to be giuen in steed of the blood of Christ besids that in summer flies would breede how close soeuer the vessel should be shut some tymes also it would putrify or become as it were noisome to drinke and this reason is very efficacious as also for an other reason when many had drunke before And we may aske in what vessel soe great a quaÌ„tity of wine should be consecrated at Easter for ten or twenty thousand persons the sixt harme is in the costlinesse of wine at lest in many places where there is scarce wine found to celebrate withall in other places where it is not to be had but at a deare rate beside there would be daunger of congeling or turning to â—ee Againe there would be daunger of credulity and this many wayes First that the dignity of the layity is as great in the receiuing of this Sacrament as that of Priests Secondly that soe to doe was euer and is a matter of necessity soe all that haue done and doe thinke practise or teach otherwise haue perished and doe perish and generally all as well clarks Doctors and Prelats whoe haue not opposed themselues against such a custome by word and writing and that they haue peruerted the scripture Thirdly that the vertue and force of this Sacrament is not more principally in the consecration then in the receiuing Fourthly that the church of Rome doth not thinke rightly of the Sacraments nor is heerein to be imitated Fiftly that general Councels and particularly this of Constance haue erred in faith and good manners Sixtly it would many wayes be occasion of sedition and shismes in our part of Christendome as experience sheweth in Bohemia Hitherto are the words of Gerson by the onely reading and comparing whereof it will easily appeare how badly Sir Humphrey hath delt as well in culling out some few reasons of least force as also in deliuering them not in the author's phrase as they lye but in a certaine ridiculous fashion of his owne for first he mentioneth not the two maine heads which containe all the rest and are chiefly to be reguarded in the administration of Sacraments to witt irreuerence and scandall then among the daungers of irreuerence he leaueth that which may most easily happen and cannot indeede be well auoided to wit that with longe keeping as when it is kept for the sicke the species of wine would turne into vinager that it would otherwise corrupt become noysome which Gerson seemeth to count his chiefe reason for he saith of it that it is a very efficacious one Sir Humphrey also leaueth out that other reason that either the vessels wherein it is kept must be let to grow very fowle or be touched and handled by lay people both which are contrary to the reuerence dew to this holy Sacrament he leaueth out that point of scandal in selling of the coÌ„secrated wine to saue the credit of his bretheren of Bohemia whoe vsed soe to doe He leaueth out the manifold daungers of scandal by mis-beleif to wit that heereby men might come to beleeue that it were a matter of necessity that heereby they might come to condemne all that haue taught or practised the contrary or not opposed it that heereby they might come to condemne the practise of the Romane church and condemne general Councels of error in faith all which the Knight was pleased to passe ouer putting downe onely those other which he thought he might make better sport withall for which purpose he also altereth Gerson's words for whereas he speaketh of a little paines noe great charges Gerson saith nothing of paines for charges he saith the quite coÌ„trary to witt that the charge is very great in some places and in others that there is not wine to be had sufficient for the people but onely very little for the Priest to say Masse withall and for altering Christ's institution Gerson saith the expresse contrary to wit that it is an error to say that there is any such institution and that there is noe more necessary by diuine institution but that we doe not contemne it as saith he Doctors teach of Confirmation and Extreame Vnction which are said to be Sacraments not of necessity Which truth being supposed I see not but Gerson's reasons may be good and sufficient to proue his intent which was to shew the manifold irreuerence and scandal which might come by the vse of both kinds for exaÌ„ple is it not an vndecent thing to see
labours and more wonder that you should desire any fauourable acceptance of them Wherefore it had beene then and is still fitter for you to lay aside any such thought and rather thinke how you can acquit your self to the world of your accounts for these that are past or rather how you shal be able to acquit your self before the iudgment-seate of Almighty God where you will find it another manner of matter then you count of to answeare for one soule much more for soe many as you haue laboured to peruert but because you are not capable of any good aduice of this kind I forbeare to say more heere resting howsoeuer Your welwishing Freind THE PREFACE TO THE Protestant Reader Gentle and iudicious Reader THough in my precedent dedicatory or rather answeare to Sir Humphrey's dedicatory Epistle I haue had occasion to say what is wont to be deliuered by way of preface concerning the occasion intention scope and manner of writing yet because my cheife end next to the glory of God is the good of thy soule I cannot omitt to addresse my self vnto thee in a word declaring on my part the good intention and purpose I haue in this writing and on thine crauing the like acceptance but especially that for thyne owne good thou wilt come to reade and peruse the same not with any preiudicate conceit either of one side or other but rather with an indifferency of mind ready to incline that way that the light of truth shall shew it self Sir Humphrey I confesse hath some things which at first sight may draw away an honest minded man who is not thoroughly acquainted with the fashion of such men of the Ministery as he is ledd by For besids a little learning which in a secular man maketh a great shew as for the increase of his owne glory he toucheth once or twice in his dedicatory the very title of his booke being VIA TVTA A SAFE WAY is a very pleasing thing to many in these dayes wherein men for the most part rather desire to find security in their owne wayes then forsaking them to seeke it where indeede it is to be found But the cheife thing is this that he vndertaketh to proue his intent out of our owne authors calling also both God and Man to witnesse his sincerity in the citation and translation of such and such places as he bringeth Which though it may moue a man a little at the first yet is it not sufficient to praecipitate the discreete Reader 's iudgment and carry it away wholy to the full beleife of what he saith without farther examination especially when he shall vnderstand that such specious titles and faire promises are the common baites of Haeretiques Hilar. de Trin. lib. 6. Of whom S. Hilarius saith that Ingerunt nobis primum nomina veritatis vt virus falsitatis introeat They first set before vs the names of truth that the poyson of falshood may enter in with them And S. Aug. soe well acquainted with their cunning practizes Aug. contra ep fundam cap. 11. saith that the promise of truth which they are continually making is nothing but a vaile to couer their errors or a goodly faire gate for errour to enter in stealingly into the minds of the vnskilfull Which S. Paul himself also witnesseth saying that by sweete speeches and blessings they seduce the harts of innocent and harmelesse people Now for the learning whereof he makes shew whether it be his owne or noe I will not question though I might since some that know him doubt whether he euen vnderstand Latine but presuming that he hath a little because he was once a Scholler of Westminster and after of Christ Church in Oxford being by his Father deputed and putt into the common rode of the Ministery though he be since stept out of it I know not ho w into the way of Knighthood I onely say this that it is farre short of what is requisite for writing of a booke of this kind as shall manifestly appeare besids that though it were a thousand tymes more I may say with the Wiseman Non est Sapientia non est prudentia non est consilium contra Dominum There is noe wisedome noe prudence noe councel against our Lord. But of this I shall not heere say more this being my intent onely in this place to aduise thee soe to come to the reading of this my answeare that thou suffer not thy self soe to bee wholy praeoccupated and ouerswayed from that indifferency which is most necessary for framing a right iudgement of any matter in controuersy With which preparation of minde if thou shalt come and with attention reade but most of all craue the speciall assistance of Almighty God's grace I hope thou shalt not haue cause to repent thee of thy paines Whereto without longer delay I shall heere leaue thee Certaine points to bee considered for the better answearinge of Sir Humphrey's cheife arguments in this Booke Chap. 1. CHAPTER I. 1. WHereas Sir Humphrey after his dedicatory Epistle before he come to the matter setteth downe a part of Pius 4. his bull which is of the forme of oath and profession of faith which according to the Councel of Trent such men are to make as are to be promoted to any Ecclesiastical dignity or benefice which hath care of soules ioyned with it I purpose likewise in this Chapter by occasion hereof to sett downe some few heades which may serue for a generall answeare to most of his arguments 2. The first shal be concerning this very Creede as he calleth it of the Councel of Trent which therefore he is pleased according to the common fashion of his Ministers by way of derision to deuide into 12. points as it were into 12. articles which he and they might with as much reason deuide into 24. but onely that by this fine conceite they would faine make some silly people beleiue that wee Catholiques leaue the old Creede of the Apostles and coyne our selues a new one according to the faith of the Councel of Trent and this hee and his freinds doe often charge vs with To which I say that True it is wee confesse it the points in this forme contained were defined and declared by that Councel and drawne into forme of an oath and profession of faith by Pope Pius 4. but that it is therefore a new Faith or that there bee new articles of beleife wee deny For proofe whereof I demaund of him or his fellow Protestāts who receiue the Nicene Creede as it is sett downe in their booke of common prayer what they thinke of that whether that be any thing els but a profession of faith sett downe by authority of the Church gathered together in a generall Councell approued by the See Apostolique by way of a definition or explication of a point of faith then controuerted by Haeretiques and discussed and declared in the Councel and appointed to bee publiquely professed by all
obscurely that posterity may reioyce at the cleare knowledge of that which antiquity did reuerence euen before it came to be soe knowne that in fine he must soe theach which he hath learned that though he deliuer it in a new manner yet hee deliuer not any new matter And then asking a question by way of obiectiō whether Christia religiō doe not receiue any increase or profit hee answeareth yes verily but in such manner as it may bee truely called increase not change For increase importeth an amplification or enlargement of a thing in it self Change importeth a turning of one thing into an other And soe he saith the vnderstanding knowledge and wisedome both of euery man in particular and of the whole Church in general may receiue increase but soe as to persist in same doctrine sense and iudgment which hee declareth by the similitude of a man's body which though it be greater when he comes to be a man then when hee was a chile yet all the parts and limbs are the same soe as though it receiue increase yet noe change the same hee declareth by another similitude of a graine of wheate cast into the ground which though it multiply in the growth yet it multiplieth onely in the same kind of graine Wherevpon he concludeth that the Church being a diligēt and wary keeper of the doctrines committed to her custody doth not adde diminish or any way change doth not cut of what is necessary nor adde any thing superfluous but with all industry soe handle all ancient doctrines as if any haue not receiued their full shape and perfection to polish and perfect them if any be throughly searched and expressed to cōsolidate and strengthen thē if any be cōfirmed and defined to keepe them adding withall that the Church hath neuer endeauoured any thing els by her decrees of Councels but onely that which was simply that is without questioning beleeued before should after bee more diligently beleeued that which before was preached more slackly should after bee preached more earnestly that wich before was more securely reuerenced should after be much more carefuly garnished or adorned and that the Church being excited by the nouelties of haeretiques hath done noe more but consigned to posterity in writing that which before she had receiued from her ancestours by tradition onely and for more cleare vnderstāding thereof many tymes expressed the ancient sense of faith by the propriety of a new appellacion that is by a new word then inuented to expresse the ancient beleife 11. This is the discourse of this Holy Father which I haue sett downe the more fully in reguard it containeth the cleare decision of this whole matter For out of it together with what hath beene hitherto said it may bee gathered first that the Church createth not any new articles of faith but onely that she deliuereth vnto vs those articles of ancient faith which she hath receiued from them by whom she was first plāted and taught that faith Much lesse doth she deliuer vnto vs any new faith For though she should haue new distinct reuelations yet would it not follow that the faith were new soe long as those it followeth that he that denieth the explication doth deny the article and consequently frame vnto himselfe a new beleefe 12. And that the absurdity of Sir Humphrey's argument may yet appeare more manifestly I add that any haeretique that euer was may by the very same maner of argument chalenge antiquity to himselfe and accuse vs of nouelty For he may say such a thing was not de fide before such a Councel ergo it is new and that he beleeues onely that which was beleeued before that Councel ergo he beleeueth the ancient Faith Which argumēt if it be good in Sir Humphrey is good in them and cōsequently he must disallow the decrees of all Councels as nouelties and approue all haeresies for the ancient beleefe Which being soe great and manifest an absurdity he will not sure for shame admitt and consequently must allow of Vincentiu's his authority and the answeare out of him to wit that Councels in defining matters of faith doe not coyne a new faith but declare explicate and define the old Which that Sir Humphrey may the better conceiue I shall heere in a word vrge him with an example of his owne Church thus The Church of England admitteth of diuers books of the new testament for canonical whereof there was doubt for three or fower hundred yeares togeather in the Church of God as the Epistle to the Hebrewes the second Epistle of S. Peter the Ep. of S. Iude the Apocalypse of S. Iohn and some others which were after admitted for Canonical Now I would know of him whether vpon the admittance of them there were any Change of faith in the Church or whether euen those books haue receiued any change in themselues hee cannot say they did and there by he may answeare himself and see plainly that the change which seemeth to be is not in the things to be beleeued but in vs that are to beleeue them because vpon such definition or declaration of the Church we are obliged to beleeue them which it may be we were not before And this may suffice for this matter of new articles of beleife which Sir Humphrey would faine father vpon vs. 13. Another thing which hee much buildeth vpon and whereby he thinketh to preuaile against vs in the authority of some particular Doctors or Schoolemen of the Church differing among themselues in some points not defined by the Church at such tyme as they did dispute thereof though afterwards they were But any man of iudgment will presently see that this is but to delude the simpler sort of people of his owne side whom he thinketh to make beleeue any thing For who doth not know that Catholiques binde themselues onely to defend the Catholique faith which neyther doth nor can depend vpon the iudgment of any one priuate Doctor how learned soeuer for neyther is any thinge counted faith till it bee taught by the authority of the Catholique church or common cōsent of Doctors Vinc. Lerin cap. 4. for soe saith Vincentius Lerinensis expressely that wee are to beleeue without doubt not what one or two Maisters teach but what all with common consent hold write and teach planely frequently and perseuerantly Vinc. Lerin cap. 39. And this as he saith els where Non in omnibus diuinae legis questiunculis sed quidem certe praecipuè in fidei regula Not in all small questiōs of the diuine Law but cheifely in the rule of faith Which Sir Humphrey cannot be ignorant of but onely that he lifteth still to be limping and wilfully dissembling the truth For if he had taken notice of this he would haue had lesse to say though he say not much euen now with all the dissembling he can deuise 14. Neyther will it serue his turne to say that we vrge him and his Ministers out of their
haue stood complayning of the word but freed your selfe of the matter and all had beene well 3. For that other point of bitternes that wee accurse and excommunicate you and spare Iewes and Infidells accusing vs therein of great cruelty and bitternes You should haue remembred S. Paul's authority and example Doth not he excommunicate the incestuous Corinthian and deliuer him to the Diuel and yet spare Iewes and Infidels He doth and giues the reason why he spareth them to wit because he hath noe authority ouer them Quid mihi de ijs qui foris sunt iudicare 1. Cor. 5.12 what haue I to doe to iudge those that are without that is out of my iurisdiction but because you Sir Humphrey shall not likewise say that by priuiledge of your haeresie you likewise exempt your selfe 1. Timoth. I. 20. you may remember how S. Paul in an other place deliuereth Alexander and Hymecraeus Haeretiques to Satan Which yet you cannott call bitternesse but iust seuerity vnlesse you will also take vpon you to condemne S. Paul of cruelty and bitternes which I presume you will not If then you and your fellow Ministers bee Haeretiques as they were why should you deny to vndergoe the same Doome Cleare your self of the haeresie but complaine not of the curse and excommunication it is and hath euer beene the iust censure of the Church against Haeretiques Schismatiques and all enormous and contumacious sinners wee must not alter Lawes for you Sir HuÌ„phrey though you alter faith at your pleasure 4. Now then lett vs see whether there bee cause for the seuerity which the Catholique Church doth vse by calling our Reformers Haeretiques and denouncing them subiect to Anathema Sir Humphrey's first reason to the coÌ„trary is out of Theodoret's history but that maketh nothing for him but rather quite contrary and withall giueth a tast in the very beginning how truely aÌ„d conformably to their minds he alleadgeth authors Theodoret speaketh of a schisme diuision or dissension which long troubled the Church of Antioch about their Bishop some taking one to bee their lawfull Bishop and communicating onely with him and such as held with him Others in like sort with the other Which contention dured not onely during one Bishop's life but more each side choosing a new one in place of their Bishop deceased his words are these speaking of some Bishops who gathering together said that the Churches were to be brought to concord Nam constabat c. For it was plaine Lib. 3. cap. 4 that they were not onely impugned by the fauourers of contrary doctrine but also that they were pulled insunder by mutual dissention among themselues For at Antioch the body of the Church which followed sound Doctrine was diuided into two parts for all who standing for the excellent man Eustathius had separated themselues did perpetually make their meeting a part and they which stood for that admirable man Meletius separated from the Arian faction did celebrate the holy Mysteries in Palaea Soe the place was called and yet was the confession of faith of both one and other the same For both companies did defend the doctrine of faith caught in tâ—e Councel of Nice the contention being onely of an other matter and out of the loue which they did beare to their Bishops neither could the death of the one take away the discord These and Theodorets owne words which are inough to shew the case to be cleane different there the contention was not for matter of faith or doctrine heere it is there the Catholiques of both sides though at variance among themselues for other matters yet in reguard of faith they would haue nothing to doe with Arrians Soe it is now with vs Catholiques though there may be contentions for other matters as for Superiority extent of iurisdiction priuiledges exemptions or the like yet all ioyntly detest all haereticall doctrine There indeede both sides embraced the Nicene Creede which was the onely point in controuersy at that tyme which now our Reformers professe to beleeue but they differ in the profession of faith of the Councel of Trent whereof the reason is the same now as it was then of the Creede of Nice For that was against the haeresies of those tymes and this against the haeresies of these If then the knight find Catholiques disagreeing among themselues about other matters yet agreeing in the profession of faith of the Councel of Trent he may alleadge this authority of Theodoret to allay the coÌ„tention But for the matter betweene him and vs it is wholly impertinent and out of season and a wrong to Theodoret himself to haue his authority alleadged for perswading of concord with Haeretiques without their renouncing of their haeresies 5. But a man may well haue patience to see this author's meaning abused when hee shall see both Bellarmines meaning abused and his words corrupted as I shall now shew His words out of himselfe are these Lib. 4. de verb. Dei cap. 11. It is to bee noted first that in the Christian Doctrine as well of faith as manners there bee some things simply necessary to Saluation for all men as the knowledge of the articles of the Apostles Creede the ten Commandments and some Sacraments Other things are not soe necessary as that without the explicite knowledge beleefe and profession of them a man may not bee saued soe hee haue a ready will to receiue and beleeue theÌ„ when they shal bee laufully propounded vnto him by the Church Thus Bellarmine in one place and in another a little after againe hee saith Note secondly that the Apostles did preach to all those things which were necessary for all but of other things not all to all but some to all and some onely to Praelats Bishops and Priests Soe Bellarmine By which any man may see how falsely and cunningly the knighs hath dealt in citing this authority For I would know of him where Bellarmine saith that the Apostles neuer propounded as common articles of faith other things then the articles of the Apostles Creede the ten commandments and some few Sacraments to begin first with the last word where doth Bellarmine say some few Sacraments he saith some Sacraments indeede but few he saith not Which though it bee not much yet I cannot thinke but Sir Humphrey had a meaning in it to make Bellarmine symbolize with him in his paucity of Sacraments Secondly where doth Bellarmine say that the Apostles propounded the ten commandments and some Sacraments as articles of faith where finde you that Sir Humphrey Doe not you make more articles of faith now then euer any man did before The ten commandments are indeede to bee beleeued but yet are they not soe much matter of beleefe as practize not soe much pertayning to faith as to charity towards God and our Neighbour and this Bellarmine saw very well when he said that in the Christia doctrine as wll of faith as maners somethings were necessary to saluatioÌ„ for
this proue Succession of Pastours in his Church Chap. 4. without which noe Church can bee Visible Yt is cleare it doth not But because this is a generall fault throughout his whole booke I will not stand noting it in euery Section apart but this generall note may serue for all To beginne heere with the title of this Section if by Popery he vnderstand as I suppose he doth that Faith which we Catholiques professe vnder the Pope as our supreme Pastour then it is foolishly said of him that some haue renounced the same in part For noe man can renounce the Catholique Faith in part it being indiuisible but hee that ceaseth to beleeue one point ceaseth to beleeue any one as he should that is by way of true Diuine Faith 2. Now to proue what he pretends hee hath about againe with his reformacion and telleth vs that were it not for endangering of the Romish religion we would come neerer them in all the fundamentall points which their Church teacheth For example he saith the Councel of Basil did allow the Bohemians the vse of the cupp Aeneas Syluius afterward Pope Pius 2. saith of the Marriage of Priests that as vpon weighty reasons it was taken away soe vpon weighty consideracions it were wished to be restored For priuate Masse as he calleth it he saith that Doctour Harding saith the faithfull complaine The translation of scriptures was as he telleth vs out of Causabon to Peron and Causabon out of those of Doway importunitate Haereticorum Besides he saith out of my Lord Cook 's reports that for the first eleuen yeares of Q. Elizabeth all Catholiques did frequent their Church and which is more he will needs haue Bishop Gardener Bellarmine and Albertus Pighius dye Protestants He hath two more both Bishops to wit Paulus and Iohn Vergerius brothers which he will needs haue dye of his religion of whom because I haue not heard much nor doth hee cite any author but Sleidan and Osiander most notorious fellowes both for lying and haeresy in whom I list not soe much as to looke what they say of these two I giue him leaue to take them and make the best hee can of them Sur. comment rerum in orb gest anno 1567. onely for that Paul Vergerius I finde in Surius that when hee came to dye hee did cast forth an horrible stench and roared most fearefully like an oxe besides other things soe strange and fearefull that one Venerandus Gablerus a famous Physician and then an earnest Protestant who was with him at his death being strucken into horrour and amazement there vpon returned to the Catholique Church againe But because this knight standeth soe in neede of people as it seemeth to make vpp number and soe would faine borrow some of ours there be Apostataes enough and too many of seuerall sorts and in seuerall countries which would make a iolly shew and make his booke swell handsomely I wil giue him leaue to take them all 3. And for the rest I answeare thus first noting his fundamental points what they are to wit the Cupp the Marriage of Priest priuate Masse as hee calleth it and the translation of Scriptures into the vulgar tongue Which for all that if the Knight had wel considered he might haue found not to bee soe fundamental being matters more of practize then beleife Secondly it seemeth that for a man to incline in iudgment à little towards the Protestant's side in any one of those points is enough to make him of Sir Humphrey's Church though in all others he bee of a quite contrary opinion as we shall see The Counsel of Basil is the first that cometh neere his Church in matter of the Cupp allowing the vse thereof to the Bohemians vpon this condition as the knight himself saith out of Genebrarde that they should not finde fault with the cōtrary vse nor seuer themselues from the Catholique Church How neere then doth the Councel come to you Sir Humphrey You condemne the vse of one kinde the Councel will not haue it condemned is this neere the Councel will not haue you seuer your self from the Catholique Church you doe is not this also neere but besides these two conditions the Councel requireth a third to wit that they shall beleeue that there is noe more receiued vnder both kinds then vnder one You teach the quite contrary how neere then are you Now ouer and aboue al this you know the Councel of Basil is of litle or noe with Catholiques as being reproued by the See Apostolique 4. Your second point is of the Marriage of Priests which I see not why you should make soe fundamentall vnlesse it bee to gaine the good will of the Ministery with whom I confesse it is of great account You proue it by a saying of Aeneas Syluius whom being à Pope you would be gladd if Iou could make come neere you But he cometh as neere as the Councel of Basil For first his authority as you cite it in this place is but a saying of his related by Platina without citing any worke where out it is taken but you repeating the same againe with some little addition in your eleuenth section note in the margent his bookes de gestis Concilij Basileensis which you cannot but know to haue beene reuoked and condemned by himself in bulla retractationis and there excused by him in that hee writ it in tyme of that Councel being then a young man neyther Priest nor Diuine but onely a Grammarian and Poet and coming then newly from those studies and therefore he will haue those works counted not Pius his works but the works of Aeneas Syluius as hee saith expressely in the same Bull. Verendum saith hee Pius 2. in Bull. retracta 〈◊〉 4. Concil ne talia nostris aliquando successoribus obijciantur quae fuerunt Aeneae dicantur Pij It is to be feared least sometymes heereafter such things may bee obiected to our Successours and those things which were Aeneas his be said to bee Pius his Which therefore he reuoketh wishing others not to rely vpon or giue creditt vnto them in those things quae supremam Sedis Apostolicae authoritatem quouis pacto elidunt aut aliquid astruunt quod sacrosancta Romana non amplectitur ecclesia Which any way dash against the supreame authority of the See Apostolique or affirme any thing which the holy Romane Church doth not embrace Which yet your conscience can serue you to conceale taking the obiection which he foresaw but leauing the answeare which he made that thereby you might better deceiue men with making them beleeue as if there had beene a Pope a Protestant this is good Dealing Sir Humphrey and like you 5. Doctour Harding cometh next whom in like sort you abuse notably citing his words by halfes and making him to say the faithfull haue since the primitiue Church much complayned of priuate Masse as you call it whereas he saith onely that the godly and
that Ap. Suar. 3. p. to 3. disp 49. Sect. 2. Non est attendendum ad naturam eorum quae videntur sed credendum mutationi quae hîc fit ex gratia Wee must not consider the nature of those things which are seene but beleeue the change which is heere made by grace as also that other place where he noteth it for an haeresy springing vpp among the Grecians of some that did deny the Eucharist to be the flesh of our Sauiour Christ Eucharistiam oblationes non admittunt quod non confiteantur Eucharistiam esse carnem Saluatoris nostri IESV CHRISTI But not to stand longer vpon it Dialog 3. vt habeatur ap Suar. 3. p. to 3. disp 46. sect 1. heere is enough I trow to make it euident that Theodoret in this point agreeth with other Fathers and the whole Catholique Church 30. And soe much for these two fathers S. Aug. and Theodoret which are the onely ancient authors it seemeth you can find of your selfe But because you would make your Reader thinke there bee more for you And that our authors acknowledge soe much I must examine what you say out of Cusanus for that purpose for he is the onely author which you heere bring Thus then you say Their learned Cusanus is not soe reserued in his opinion of the Fathers he speakeht plainely and openly that certaine of the ancient Diuines are found of this mind that the bread in the Sacrament is not transubstantiated or changed in nature but remaineth still and is clothed with another substance more noble then it selfe Soe Cusanus as you cite him Whereby you would make it seeme as if Cusanus taught the Fathers to bee against transubstantiation and euen as if it were Cusanus his owne opinion For though you doe not say it expresly yet you alleadge him in such manner that any man would thinke it But in this you play your part as you are wont to doe For first where doth Cusanus speake one word of the Fathers he speaketh indeed of some ancient Diuines but of Fathers not a word this then is false which you say that Cusanus is not soe reserued in his opinion of the Fathers seeing he is soe reserued as not once to name them Secondly for that which you say of certaine ancient Diuines it is true Cusanus hath somewhat to that purpose but not iust as you say For these are his words Si quis intelligeret panem non transubstantiari sed superuestiri nobiliori substantia prout quidam veteres Theologi intellexisse reperiuntur qui dicebant non solum panem sed corpus Christi esse in Sacramento c. If any man should vnderstand the bread not to bee transubstantiated but to bee ouerclothed with a more noble substance as some ancient Diuines are found to haue vnderstood who said that not onely bread but the body of Christ is in the Sacrament c. Which last words of Christ's real presence in the Sacrament you leaue out because they make as much or more against your selfe then the former of the remayning of bread against vs. But for the ancient Diuines you needed not haue gon soe farre as Cusanus you might haue their names and errours in our late Schoolemen Suar. disp 49. sect 2 3 4. Thirdly concerning Cusanus his owne opinion there can bee nothing more manifest then his true coÌ„stant beleife of transubstaÌ„tiation Excit lib. 6. edit Basâ—â— 1565. pag. 522. lib. 4. p. 446. in this very place hee saith ita manent accidentia vt prius sed substantia conuersa est The accidents remaine as before but the substance is changed And in another place Huius sacramenti institutio ita facta est per Christum quod panis in corpus Christi vinum in sanguinem conuertitur pro esca spirituali sub speciebus sensibilibus The institution of this Sacrament was soe made by Christ that the bread is changed into the body of Christ and wine into his bloud for spiritual foode vnder the sensible species or accidents And there he goeth on with a large excelleÌ„t discourse expressing all things now in controuersy as transubstantiatioÌ„ I meane the very word Concomitancy the efficacy of the very words Christ's manner of presence whole in the whole host whole in euery part thereof illustrating and prouing all by reasons and examples of natural things and this not briefely or in one place onely but soe largely in soe many places as a man by onely opening the booke without an index may presently find enough to shew his Catholique beleife confute your errors What strange malice and boldnes then is this Sir Humphrey soe to leade your reader into tentation by making him beleeue Cusanus is for you I omitt to note your ignorance in citing Cusanus his booke Exercit that is either Exercitiorum or Exercitationum whereas he hath noe such worke but Excitationum Which by your great ignorance euery where shewed I haue good reason to thinke not to bee the Printers fault but yours But heere is an end with Cusanus in whom you haue noe refuge more then you had in the Fathers 31. Now then hauing done with Scriptures and Fathers you come to the Schoolemen telling vs that Scotus taught that before the Councel of Lateran transubstantiation was not beleeued as a point of faith Which Bellarmine disalloweth in him Suarez saith that the Schoolemen which teach that the doctrine of Transubstantiation is not very ancient are to be corrected such as Scotus was Of Durand you say that in like manner hee some of his fellow Schoolemen after him professed openly that the material part or substance of the Sacramental bread was not conuerted but that Bellarmine condemneth this doctrine for heretical yet excusing Durand from being an Haeretique because he was ready to submitt to the iudgment of the Church Then letting passe Wickliffe and the Waldenses you say our owne Proctours Osiensis and Gaufridus tell you that there were others in those dayes who taught that the substance of bread did remaine and this opinion say they as you cite them was not to be reiected Lastly to come to this last age you say Tonstall thinkes it had beene better to leaue euery man to his owne coniecture for the manner of the reall presence whether it bee by transubstantiation or otherwise as it was before the Councell of Lateran And Erasmus saith it was defined but of late by the Church These are all your authors and your whole discourse out of Schoolemen 32. To which I say first for Scotus that I haue sufficiently answeared that of him before in answearing the testimony of Yribarre his Schollar Sup. hoc §. n. 24. where I shewed that he meant not soe much of the substance of the doctrine for hee acknowledgeth the antiquity of the conuersion of the substance of bread and wine into the substance of Christ's body and bloud as either of the
you must doe before your communion Annotat. after the order of administringe the communion neyther will it serue the turne to haue one or two to beare the Minister company but there must bee a competent number for example saith your booke if the Parish consist of 20. persons there must be 3. or 4. at least otherwise the Minister must not communion it And by this rule a man may say proportionably if the parish haue twenty hundred or 20000. there should be 3. or 4. thousand to communicate at once And if a sicke body would receiue he may not receiue alone but hee must haue some body to beare him company and not onely one or two but many or a competent number as your booke saith which therefore is to bee considered according to the number of Parishioners This and much more may bee said of the prettines of your seruice and good fellow communion but heere is enough of such an idle subiect and soe hauing answeared your third Paragraph of priuate Masse as you call it I come to the 4. PARAGRAPH 4. OF THE SEAVEN Sacraments 1. In this 4. paragraph which is of our Seauen Sacraments the Knight hoyseth vpp all the sailes of his eloquence and putteth to all the force of his witt as if both by wind and oare he would goe quite beyond vs in this point of our faith wherein for that cause he doth enlarge himself beyond the ordinary measure of his paragraphs and filleth his margents with citations of Fathers and of Schoolemen laying first for a foundation a wise discourse of his owne Which I will alsoe beginne with without longer prefacing with him He setteth downe first the Canon of the Councel of Trent accursing whosoeuer shall say the Seauen Sacraments of the new Law were not instituted by Christ Sess 7. caâ— 1. de Sacr. in gen or that there bee more or fewer then Seauen or that any of them is not properly and truely a Sacrament Which decree saith Bellarmine ought to suffice though we had noe other For if we take away the authority of the present Church and present Councell the decrees of all other Councels and the whole Christian Faith may be brought into doubt Which canon of the Councell and authority of Bellarmine he cryeth out against and saith it is a foundation of Atheisme for in his iudgment the word of Christ alone is sufficient for all Christians which hee proueth by those words of S. Paul I haue not shunned to declare vnto you all the counsel of God Act. 20. And that wee may know he speaketh of the written Word he bringeth Bellarmines authority saying that those things are written which were by the Apostles preached generally to all And hee is soe confident against this point of the Seuen Sacraments that hee is content the curse shall light vpon him if any learned man shall shew it out of any Father of the Primitiue Church or any knowen author for about a thousand yeares after Christ This is his beginning whereat I will make a stay and answeare not to take too much at once Hee thinketh it then a foundation of Atheisme to say that if wee take away the authority of the present Church and present Councel wee may call in question the whole Christian Faith And why soe good Sir Humphrey What Atheisme is it to say that there is one Faith that that Faith is to bee found onely in the Church that that Church cannot fayle or erre at any time and consequently that that Faith which it teacheth cannot faile or erre and especially that then the Church can least erre when it is gathered together in a General Councel and defineth matters of Faith with approbation of the Supreme Pastor of God's church and that if such a Councel may erre the Church may erre that if the Church may erre the Faith which that Church teacheth may faile and consequently that there can bee noe certainty is this the way to Atheisme to teach that there must be some certaine meanes to learne true faith and beleife in God and that if there bee none such there can bee noe certainty would a man thinke that it should euer enter into any man's mind to say that the affirming of this infallibility were the way to Atheisme Whereas the denyall thereof is the most direct way that can be imagined vnto Atheisme For take this infallibility away and there is noe rule of faith if noe rule noe faith if noe faith noe right beleife in God which is the height of Atheisme 2. But because you Sir Humphrey are not capable of this Discourse as euident and demonstratiue as it is I will goe about with you another way I would know of you whither if wee should take away the holy Scripture or written word it would not follow in you iudgment that the whole Christian faith might bee called in question I say in your iudgment for whether it would or would not in myne I doe not say any thing heere certainely it would For some rule men must haue and that is your onely rule Now againe doe not you know that S. Gregory the great did often say write that he did hold the fower first Councels in the same honour that he did the 4. Ghospels which was the same as to say they could as little erre as the 4. Ghospels Why may it not then follow that vpon deniall of the authority of those 4. Councels the authority of the ChristiaÌ„ faith may be shaken as well as by deniall of the Ghospell V. Bâ—ll lib. 2. de Concil cap. 3. and this which I say of S. Gregory I may say of many other Fathers in reguard of all or some of those 4. Councels and particularly of that of Nice which whosoeuer should haue denyed was noe lesse to haue bene counted an Haeretique then if he should haue denied the Ghospell 1. Eliz 1. you your selues in your Parliament Lawes giue great authority to those 4. first Councels euen as much if you vnderstand your selues well speake consequently as S. Gregory doth for you are coÌ„teÌ„t to acknowledge for heresy whatsoeuer is condemned for such by any of them Which is in other words to acknowledge them for a rule of faith coÌ„sequently of infallible authority you ioyne theÌ„ in the same ranke with the canonical Scriptures You giue also the like authority to other general Councels but with this lymitatioÌ„ that these later must haue expresse scripture whereby to coÌ„demne a thing for heresy but which is most of all to bee noted in the same statute you giue power to the Court of Parliament with the assent of the Clergy in their Conuocation to adiudge or determine a matter to bee heresy Which is the very same as to giue it power to declare faith or to bee a rule thereof which if it may agree to such an assembly or Court of a temporal Prince and Kingdome I see not why it may not agree to a
I take you in earnest as you seeme to meane it and aske what certainty you or any Protestant hath or can haue that you are Christians if you thinke that your Christianity dependeth vpon the Sacrament of Baptisme If you thinke it doe not as it is the doctrine of the Puritans indeede that Baptisme is not any cause of grace but onely a signe or seale of the adoption which they receiue by carnal propagation from their faithfull parents and it seemeth also yours by what you say both heere and before in your 4. § of Sacraments in the definition of a Sacrament if I say you thinke soe then I confesse you neede not feare the Minister's want of intention but that pertaineth to another disputation but yet you haue as little certainty or lesse of your christendome still for what know you whither your Parents were of the faithfull or noe that is whither they did beleiue there was a God or what they did beleiue of him and soe of your owne Children if their christendome depend vpon yours or your wiues faith it may be they may bee much more vncertaine thereof then we are by depending vpon our Priests intention for noe man can know your inward beleife but find you what you will we shall still find some man's intention or other that shall make your faith or Christendome vncertaine vnlesse you can proue you were Christned by God himselfe which sure you will not goe about to doe 8. But howsoeuer you extenuate the force and necessity of Baptisme for Matrimony I suppose you will not wholy abrogate it though you put it out from among the Sacraments and of it I aske what certainty you can haue of the lawfulnes of your owne Marriage or legitimation of you children You cannot say but the validity of that contract dependeth vpon the intention and consent of the partyes though not of your Minister as wee alsoe say it dependeth not vpon the intention of our Priest but of the partyes which marry which we say commonly are the Ministers in this Sacrament Wherefore if for example your wife had no intention when she spake the words of Marriage it is noe Marriage but fornication and consequently your Children are bastards nay though the matter should haue depended wholy vpon your owne intention in your marriage and that you be a great deale more sure of it then you can be as it is now depending vpon your wiues intention also yet is that surety farre from the certainty of diuine faith and soe you are in noe better case for that matter then wee For Order I might likewise instance the same among you but a small deale of Order serues your turnes for I see not any thing done by vertue of your Ordination which any man or woman may not doe without it Therefore for vs I answeare it is cleane a different thing of the certainty of the Catholique faith which we maintaine and of euery man's priuate or particular beleife of his owne iustification or saluation which we deny to be soe certaine the one being grounded vpon the authority of God's diuine truth and reuelation the other vpon humane knowledge or rather coniecture it is one thing to say there be 7. Sacraments and that these Sacraments doe giue grace where they are duely administred with all things requisite on the part both of the giuer and receiuer and another to say they are soe to me that is that in my receiuing of any one of them all things haue concurred both on the Priests part and myne the former is reuealed by God and propounded by his Church the later is not reuealed in any scripture and therefore by your owne rule can be noe matter of faith For the inconuenience therefore which you say may follow though any way that you can inuent I doe not thinke but there wil be two for one and farre greater I answeare that though in matter of Baptisme Ordination c. there may happen some defect in this or that particular case for want of intention matter forme or the like yet it belongeth to the prouidence of almighty God not to permitt any vniuersal or euen great defect to happen and soe though we be not certaine by certainty of diuine faith that this or that man in particular is truely baptized and ordained a Priest yet we are certaine by the certainty of diuine faith that not onely there be such Sacraments but that they are also truely administred in the Catholique Church soe as there can be noe danger of the fayling of either or of any danger which may ensue therevpon to the notable praeiudice of faith and saluation of soules and withall though we be not certaine by certainty of faith of euery particular yet wee haue moral certainty that is as much certainty as there can be of any humane thing which dependeth of the action or intention of any man which as we see it is enough for men to rest themselues secure in all worldy matters concerning their liues and goods which most men prize aboue their soules soe it may also giue a man sufficient security in matters of his soule especially since as we say if he be not wanting to himself almighty God will not of his goodnes suffer him through another man's fault to want any thing necessary for his saluation but will incite him to contrition for forgiuenes of his sinnes or to make doubt and seeke whether he haue those necessary thinges or noe But yet with this security there remaineth a place for an holy feare which may keepe downe our pride and make vs shake of all torpour exercizing our selues in good workes and working our saluation with feare and trembling But of this kind of faith it is not that wee meane when wee dispute with haeretiques of the certainty of true faith but of faith as it is a beleife and doctrine deliuered in general abstracting from this or that man whether he beleeue aright or be certaine of his beleife that is that he beleeueth wherefore Sir Humphrey in changing the question herein you committ a notable grosse aequiuocation of termes which is a fowle fault in a Scholler as you are forsooth 9. But from this you passe to another point of vncertainty or rather an other kind of proofe of our vncertainty thus You say we are vncertaine whether the Saints heare our prayers or not and whither some that we pray vnto be Saints in heauen or diuels in hell the later you proue out of Caiet because he saith that the miracles whereon the Church groundeth the canonization of Saints cannot be infallibly knowne and out of Saint August and Sulpitius the one saying some were tormented in hell which were worshipped on earth the other saying that the common people worshipped for a Martyr one that was damned and who appeared and told them soe the former vncertainty to wit whether the Saints heare our prayers Gab. in can lect 31. Mag. in 4. d. 45. you proue out
section soe are you not able to proue it Safe in this Wherein notwitstāding wee must heare a little what you say And first I wonder you talke still soe much of prouing the Safety and Comfort of your faith out of our authors when you cānot name that man that saith any such word For suppose you find one author or two of ours that saith something different from the common opinion in this or that particular point of doctrine doth hee presently say the Protestant faith is Safe For example one saith communion in both kinds of it selfe giueth more gtace doth he therefore say your faith is safe noe verily but the same man doth condemne your doctrine for most vnsafe and dangerous and leading to the very pitt of hell For euen those things which of themselues might perhaps seeme indifferent your disobedience and spirit of contradiction maketh them damnable to eate is a thing indifferent but yet to eate with offence of our neighbour is ill as S. Paul saith Rom 14.20 Malum est homini qui manducat per offendiculum It is ill for a man that eateth by giuing offence and if the offending and scandalizing of one of the little ones which our Sauiour shewed speaking of this matter of Scandal be able to make a thing indifferent to become so ill how much more is Scandalizing of the whole Church and rebellious stifnes able to make a thing otherwise indifferent or perhaps in some respect good to become not onely ill but damnable But leauing that I come to the point 2. You proue the Safety of your doctrine aboue ours because Bellarmine saith of the Scripture that it is a most certaine and safe rule of beleeuing and soe also say we but what then wherein is your faith more safe then ours wee rely vpon the same ground of Safety as much and more then you how then are we lesse safe You say we rely vpon the Pope and Church which is but the authority of Man Well grant for disputation sake it be but the authority of man if it were soe that we did leaue the authority of Scripture sticke onely to the Pope and Church it were somewhat then you might with some colour at least say your way is more safe but now that we acknowledge and reuerence the authority of Scripture as much nay much more then you and ioyne therewith the authority of the Pope and Church for exposition of the same though it should be but humane how doth that diminish the authority of the Scripture or make it lesse safe A man in his right witts would thinke it would rather helpe then hinder But what if this authority bee more then humane as indeede it is are we not then much more safe I say nothing of vnwritten traditions which come not short for authority euen of the written word it self and which in two resspects seeme euen to surpasse it One respect is that traditions extend themselues to more things then the written word and euen to the authorizing expounding of the same For by tradition we receiue both the books of Scripture vnderstand the sense thereof The other that they are lesse subiect to the cutting kniues of haeretiques which maketh them soe madde at them For they cannot soe corrupt them by putting in and out at their pleasure as they can do the writtē Word And this indeede seemed the Safest way in Vincentius Lerinensis his dayes for he being desirous to learne how he might discerne Catholique truth from haeretical falshood receiued this answeare from euery body as he saith that if he would auoide the deceits and snares of Haeretiques and remaine sound in faith he should strengthen his faith two wayes to wit by the authority of the diuine Law and then by the Tradition of the Catholique Church Whereby you see the iudgment of antiquity concerning your Safety and Ours 3. Againe you say it is safer to adore Christ sitting at the right hand of his Father then to adore the Sacramental bread I aske how you proue it for say I againe it is as dangerous to deny adoration to Christ in the Sacrament as to Christ in heauen For hee is as surely in the Sacrament as in heauen the same Catholique faith teaching vs both verityes and to make you study a little I may say in some sort more sure For a man that would be contentious might deny Christ to sitt at the right hand of his Father because his Father hath neither right nor left hand Wherein for answeare you must fall to expound the Scripture and declare the meaning of that article which saieth it and therein you shall find as much to doe as we doe in expounding the words HOC EST CORPVS MEVM Besids doe not we adore him in heauen too as well as you How are you more safe then wee Yea but you will say that we adore him on the altar too It is true wee doe indeede and to suppose it doubtfull for the present whether hee be there or noe I aske wherein are you more safe then we if hee be not there we are in danger of adoring him where he is not if he be there then are you in danger by not adoring him where hee is and it is as much danger not to adore him there if he be there as not to adore him in heauen Wherein I say then are you more safe though there were noe more certainty of beleife on our side then yours 4. Thirdly you tell vs out of S. Aug. it is more safe to trust wholy in God then partly in God partly in our selues Soe we say also and soe we doe Wherein then are you more or we lesse safe you say we trust in our good works it is true thus farre that we teach that men by good worke may cooperate to iustification meriting grace and glory but that is but conditionally if a man doe such good works but yet we are farre from nourishing your confidence which you speake of which is not grounded soe much in that general principle of good works as in the particular that I for example doe these and these good works Wherefore I say it is false in your sense For we doe not teach any man to perswade himself that he is iust and holy but teach him to feare and doubt himself continually and in all his works according to the example of Iob. Verebar omnia opera mea I did feare all my works and if a man doe good works we teach that hee cannot be sure that they are good as they are done by him that is that he doth them with such a right intention and by helpe of supernatural grace and that therefore noe man can bee sure of his owne iustification according to that alsoe of Iob. Iob 9.28 Etsi fuero simplex hoc ipsum ignorabit anima mea Although I shal be simple that is good the selfe same shall my soule be ignorant of Iob 9.21 Againe we say
sense for aske any schoole-boy whether cùm with the subiunctiue and indicatiue moode be all one the thing which you left out is S. Hierom's authority which Bellarmine alleadgeth thus Seing saith he it is euident as Saint Hiero. speaketh that hee was noe man of the Church these being Saint Hierom's very words heere then you see againe that it is Saint Hierome not Bellarmine alone that doth reiect Tertullian nor is Saint Hierome alone of the ancient Fathers in this opinion of him but almost all the Fathers Vincentius Lerinensis saith he was by his fall a great temptation to many Vinc. Lerin cap. 24. Hilar. in comment in Math. cap. 5. and Saint Hilarius saith there that Tertullian's later errours did detract a great deale of authority from his approued writings Soe then it is noe wonder if Bellarmine make small account of him where he contradicteth other Fathers And soe you may say that S. Hierome Vincentius Lerinensis and S. Hilarius reiect and elude the Fathers as well as Bellarmine 12. The 11. is Saint Hierome of whom you say that if you cite him Canus makes answeare Hierome is noe rule of faith Can. de locis lib. 2. cap. 11. but you tell vs not where or vpon what occasion you cite Saint Hierome noe more then you doe the three former Fathers though it be true that in that matter that Canus speaketh of which is the Canon of Scripture you haue Saint Hierome a little more fore you in shew then in any thing els or more then you haue any other of the Fathers yet I dare say you wil be loath to stand to his iudgment euen in that very matter for though this Saint reckon the books of the old testament according to the Canon of the Iewes which you also follow if a man should vrge you with S. Hieromes authority euen in this point I beleeue you would say the same or more then Canus doth to wit that he is noe rule of faith for S. Hierosme alloweth the booke of Iudith to be canonical Scripture Proef. in Iudith though it bee not in the Iewes canon which yet you reiect and on the contrary he saith of Saint Peter's second epistle à plaerisque reijcitur it is reiected by most Descript eccles Verb. Petrus Apost wherein yet you doe not follow him this is for the matter Now for the words you doe not cite Canus right for he doth not say that Saint Hierome is noe rule of faith though that be true as I shall shew presently but thus hauing alleadged Caietan's saying that the Church did follow S. Hierome in reckoning the books of Scripture he denieth it thus For neither is it true saith Canus that S. Hier. is the rule of the Church in determining the canonical books Which is most true S. Hierome is not the rule of the Church but the Church is his rule Hier. praef in Iudith as appeareth in that he reckoneth Iudith among the Canonical books vpon the authority of the Church Neither is it all one to say S. Hierome is noe rule of the Church for determining which books be Scripture which not and to say he is noe rule of faith Besides if Canus had said S. Hierome is noe rule of faith he had said most true and nothing but what holy S. Aug. saith in other words in an Epistle to this same S. Hierome and speaking euen of his writings thus Aug. ep 19 Solis eis scripturarū libris c. I haue learned to giue that feare and honour to those onely bookes of scripture which are now called canonical as to beleeue most firmely that noe author or writer of them hath erred any thing in writing but others I reade soe that though they excell neuer soe much in any holinesse learning I doe not therefore thinke it true because they thought soe but because they haue beene able to perswade either by those canonical authors or by probable reason that they say true and there he goeth on specifying euen S. Hierome himselfe and saying vnto him that he presumeth he would not haue him soe wholy approue of his writings as to thinke there is no error at all in them The like he hath in another place shewing plainely that any priuate Doctor may erre Lib. 2. de Bap. cont Donat. cap. 3 and consequently can be noe rule of faith Yet for all that the authority of any such is very great in any thing wherein he agreeth with others or is not by them gaine said For that is a token that what he saith is the common tradition and beleife of the Church which is a sufficient rule Is this then to reiect and elude the Fathers to say that one is noe rule of faith if it be then doth S. Aug. reiect and elude them it is plaine therefore you doe but cauill for why may not Canus say the same of S. Hierome that S. Aug. doth 13. After S. Hierome you come to Iustin Irenaeus Epiphanius and Oecumenius whom say you if you cite Bellarmine answeares I see not how we can defend the sentence of these men from errour Bell. lib. 1. de Sanct. cap. 6 Heere againe as else where you forbeare to tell vs the matter for which you cite them or who of your authors cite them For this would haue discouered your falshood and vanity The matter then is concerning the damned spirits whether they suffer anie punishment for the present tyme before the day of iudgment or not these fathers thinke not the common consent of all other fathers and of the whole Catholique Church is against them in it How then shall Bellarmine excuse it from an error but I pray you Sir Humphrey bethinke your selfe well and tell vs againe whether this be any point controuerted betweene you and vs I know it is a thing which you might better maintaine then most or perhaps any one point of your faith hauing these 3. or 4. Fathers for you therein but yet I doe not find by your 39. articles or any other sufficient authority that you hold that error much lesse as a chiefe point of your faith Wherefore it is false that you say when you cite these Fathers For you doe not cite them neither is their errour in a matter of controuersy betweene vs I note heere also in a word that whereas Bellarmine saith onely he doth not see how he can defend the opinion of Iustin Irenaeus c. from errour you make him say the opinion of these men as if he did speake but slightly of the Fathers which is a great wrong For though he doe not in all things and alwaies approue the opinion of euery particular man yet doth he allwaies speake with great reuerence of the holy Fathers as all Catholiques doe 14. Lastly you come with Salmeron saying that if you produce the vniforme consent of Fathers against the immaculate Conception of the Blessed Virgin Salmeron the Iesuit makes answeare weake is the place which is
all the world beleiues besids himselfe Out of which you would haue your Reader gather that in that Father's iudgement Miracles haue ceased and that whatsoeuer Catholiques speake now of Miracles it but feigned is not this your meaning Sir Humphrey sure it is for what els it should bee I cannot imagine Now to this I answeare that it is farr from Saint Augustines meaning as shall appeare For he in this place reasoneth with the Pagan who did not beleiue the Miracles wrought by the first preachers of our faith because he saw not the like in his tyme to which Saint Augustine answeares that they were not soe needful then as in the beginning but yet proueth that there were such wrought then For how els saith hee came the world to beleiue and now the world beleiuing there needeth noe miracle to make a man beleiue the conuersion of the world being argument enough and that therefore he were to bee wondered at that would stand vpon Miracles for his beleife and this is for vs. For soe say we a man that should stand vpon miracles to become a Catholique the whole world of this age and for soe many foregoing ages beleiuing and professing that faith were to be wondered at himselfe and we say againe that he is as much to be wondered at that shal beleiue a new haereticall religion not knowne before to the world and contrary to the common beleife thereof such as Luther's or Caluin's is without Miracles For all true religion must haue some testimony of Miracles from God in the beginning till men beleeue but men beleiuing they are not soe necessary Soe as thus much as you haue sett downe of Saint Augustine his discourse is not against vs but rather against your selfe But now seeing you will needs speake against Miracles and that out of Saint Augustine Let vs see what els there is in this place against or for Miracles And to beginne with the very title of that chapter out of the very beginning whereof you take your place it is this Aug. de ciuit lib. 22. cap. 8. De miraculis quae vt mundus in Christum crederet facta sunt fieri mundo credente non desinunt Of the miracles which were wrought that the world might beleiue in Christ and doe not cease to bee wrought now that the world doth beleiue Looke you Sir Humphrey is not heere comfort for you to beginne withall Miracles wrought not onely in the beginning but afterwards in S. Aug. his tyme well in the chapter it selfe whereas he said that he that would not beleeue without Miracles would bee a wonder himselfe he expoundeth his meaning not to be soe as if Miracles were ceased as our Haeretiques and you for one Sir Humphrey say Nam saith he etiam nunc fiunt miracula in eius nomine c. For euen now Miracles are wrought in his name either by the Sacraments or by prayers or memories of Martyrs And then he spendeth that whole and long Chapter in recounting of such Miracles as happened then in his tyme and euen in his owne sight or hard by and soe also in another place whereas he had made himself an obiection why such Miracles as our Sauiour wrought were not then wrought and answeared because they would not moue vnlesse they were strange Retract lib. 1. cap. 14. nor would be strange if they were ordinary he expoundeth himself thus Haec dixi quia non tanta nec omnia modo non quia nulla fiunt etiam modo This I sayd because not soe great nor all now not because none are wrought euen now By which it is most cleare that you haue not S. Aug. with you against Miracles but as plaine as may bee against you Soe as I doe not see what you can say for your selfe but by laying the blame vpon the Spirit I spoke of before who ought you a shame and therefore put you vpon writing such matter as cannot be otherwise maintained then by such meanes as you are heere faine to vse Of the 16. Sect. entituled Our Aduersaries obiection drawne from the testimonies of pretended Martyrs of their religion answeared CHAPTER XVI 1. THE blessed Martyr F. Edmund Campian in his tenth reason bringing all sorts of witnesses for proofe of the Catholique faith beginneth with Martyrs those particularly who being Pastors of the Romane Church suffered Martyrdome successiuely one after the other to the number of 33. these saith Campian were ours and nameth some of them as Telesphorus Victor Sixtus Cornelius with the particular points which they held conformably with vs against Protestants Chap. 16. as the fast of Lent the Sacrifice of the Masse power of the Pope and the like this our Knight taketh hold of confessing Martyrdome to carry some shew of honor in our Church but denying them to be ours because they neither suffered for our faith nor professed it while they liued which he proueth by asking whether euer any Martyr died vpon confidence of his owne merits and whether any Romanist dare dye in iustification of his owne righteousnes and whether any of those 33. died and were canonized for adoration giuen to Images and many more such wise demands to whom I answeare that those Martyrs suffered death not for the points now in controuersy with Haeretiques but for the profession of Christianity at the hands of the enemyes of Christ but that not onely such as dye for Christ himself by the hand of the Pagans are Martyrs but such as dye for his Church at the hands of Haeretiques or for any one particular point euen the lest of them that are defined by the Councel of Trent for which euery Catholique is bound rather to dye then deny any of them Now that these Martyrs are ours notwithstanding they died not for any of these points it is plaine because they professed the same Catholique faith which we doe which we also proue by the faith of their Successor Vrbanus 8. who as he holdeth their seate soe also their faith 〈◊〉 1. Concil for Peter's chaire and faith goe together as the very haeretique Pelagius confesseth to Lozimus Pope saying to him qui Petri fidem sedem tenes not to stand heere vpon the most effectual and infallible prayer of our Sauiour himself oraui pro te Petre vt non deficiat fides tua Which proofe must stand firme till Sir Humphrey can tell vs what Pope began to vary from his Praedecessors 2. Now for the particular points it is plaine euen by those which F. Campian citeth that they were ours but much more by their owne decretal epistles which are all soe full of those things that the Haeretiques haue noe other shift but to deny the authority of the same Epistles therefore they are idle demāds which the Knight maketh whether any haue died vpon cōfidence of his owne merits or whether any Catholique dare dye for iustification of his righteousnes For these are noe matters of faith but of praesumption but for
the doctrine of iustification and doctrine of merits as they are deliuered in the Councel of Trent euery Catholique is bound to giue his life as occasion is offered For adoration of images whereas he asketh whether any of these 33. were canonized for it it is an idle question for men are canonized not for matters of beleife onely but for practize of Faith Hope Charity and all vertues together which belong to an holy and Christian life in general and to their owne particular State and vocation and though there be noe special mention of any of those 33. their adoration of images yet defined which before was not and which then men were not soe certaine of nor soe bound to beleiue as after soe consequently men might be lesse bound to suffer death for it then then afterwards and yet be of the same faith with those that came after Soe long as they acknowledged the same Church and liued in the vnity thereof acknowledged the same power and authority to determine matters of faith as it is certaine those ancient Martyrs did as appeareth both by their owne writings yet extant and their deeds recorded by other men in good authentical history These holy Martyrs therefore are truely ours which if this Knight will disproue he must shew which of them did teach otherwise that is against that vhich we now beleiue Which till he can doe we shall still be in possession of our Martyrs and of their faith our faith testifying that wee are their Children and their bloud giuing testimony to the truth of our faith Of the 17. Sect. entituled thus Chap. 17. Our aduersaries coÌ„mon obiection drawne from the charitable opinion of Protestants touching the saluation of professed Romanists liuing and dying in their Church answeared CHAPTER XVII 1. THis section is nothing but a little of the Knight's owne natural language and therefore will soone be answeared He beginneth with a saying of Costerus that a man dying a Lutheran cannot be saued Wherevpon he falleth in to a great rage against the Roman Church and telleth vs there is a Woman a Church a Citty which reigneth ouer the Kings of the earth and hath multitudes of nations at her Command but he thanks God his Church is not such an one Neither doe Protestans as he saith account Vniuersality of nations and people to be a marke of their Church and from thence he falleth to reckon vpp diuers particular points of his Churches doctrine as disclayming of merits Communion in both Kindes reading of Scriptures and bringing a place of Scriptures for each of these he asketh very rhetorically after euery one whether they be accursed for holding them and on the other side asketh whether we can be blessed that forbid marriage meates that haue prayer in an vnknowne tongue adore images adore Saints adore the elements of bread and wine wee that add traditions to the Scriptures and detract from God's commandments and Christ's institution in the Sacrament Which discourse of his being soe foolish as it is a man may thinke it folly for mee to stand answearing particularly therefore I answeare briefly and in general first that though it take vpp half his section yet it is wholy from his purpose which he pretends by the title of his chapter which is to answeare our obiection Secondly I answeare that for those things which he obiecteth vnto vs they are all answeared before and proued some false for the things wherewith he chargeth vs all absurd if we consider the proofs of Scripture which he bringeth for example he telleth vs we forbid marriage and meats both which are most grosly false For how many Catholiques be there in England men and women married and what meate is there that Catholiques are forbidden to eate in dew tyme and season is it all one to forbid marriage to some men to wit such as haue voluntarily promised the contrary and some meates at some tymes all one I say as to forbid marriage and meates neither marriage nor meats being forbidden in these cases as ill in themselues in which sense onely Saint Paul termeth it the doctrine of Diuels but for higher ends But to make him yet a little more capable of this answeare I will vrge him with one ordinary instance which is this I presume his Father had some apprentice bound not to marry during his apprenticeship I would then know of him whither his father in that case did forbid marriage and teach the doctrine of Diuels 2. Against prayer in an vnknowne tongue he saith it is written with men of other tongues and other lipps will I speake vnto this people and soe they shall not heare mee and in the margent saith it was a curse at the building of Babel for them that vnderstand not what was spoken But by this alleadging of Scripture a man may see what a good thing it is to haue it in the vulgar tongue for euery man to read and abuse it at his pleasure when such a right learned man as this Knight doth soe strangely apply it He would make men beleiue Esay the Prophet spoke against Latine in this place but the man is quite wide of his marke but it is enough for him that there is mention of a strange tongue there for as for the sense he careth not or rather his reading reacheth not to the meaning of the place which is but this that whereas the people laughed at the Prophets that came to them with commands from God repeating their words scoffingly manda remanda Isa 28.11 expecta reexpecta c. God sendeth them word by the Prophet that because they would not heare those words nor follow the good counsel which he gaue he would speake another word vnto them that they should fall be catched crushed and carried into captiuity and there heare a language which they did not vnderstand this is the plaine and literal sense of the Prophet S. Paul indeede vseth it in another sense to perswade the Corinthians that prophecy is to be preferred before tongues because as he saith the guift of tongues is a signe for infidels that is to speake to infidels for their conuersion but prophecy that is exhortation or interpretation is for the faithful or those that beleiue already Wherein I would know according to either explication what any man can find against prayer in the Latine tongue and for the tower of Babel the Knight surely speaketh by contraries For whereas at Babel men fell from vnity of language to speake euery man a seueral language Soe as noe one man vnderstood one another by that meanes they were all dispersed into seueral nations the Catholique Church doth quite contrary drawing seueral nations to vnity of language making all to speake one and the sâ—me tongue Whereas haeretiques in seueral places by vse of other languages vnderstand not one the other and therein most perfectly resemble the Babel-builders as well in the very diuersity of tongues as in the diuersity of
doe not agree with vs in the profession of the Christian Faith yet I see not why that should be necessary by this your argument and thereby a man may see what a good guide you are and how Safe a way you goe and whether the saying of Salomon be not truely verified of your Safe way Prou. 14.12 Est via quae videtur homini recta nouissima eius deducunt ad mortem There is a Way which seemeth to a man straight and the end of it leadeth to Death and consequently to Hell For what other is the end of Haeresy Iudaisme and Turcisme whereto your rule doth leade all such as wil be ruled thereby THE CONCLVSION HAuing therefore thus demonstrated the period of your Safety to be death and hell which is the lott and portion of all wicked Sectaries as Arrians Eunomians Macedonians Eutychians Monothelites Wickliffians Hussits Anabaptists as also Iewes and Turkes all which in the last section I haue proued by your owne rule to be in as safe a way as you are I may now for a conclusion demand what all this that you haue hitherto said is to the Iesuit's challenge which you heere pretend to answeare he hauing required at your hands that you should shew as I said in the beginning a visible Church and Succession in all ages from the Apostles tyme to this of ours a Succession I say or catalogue of Doctours and Pastours teaching your 39. articles and of people professing the same faith which now you professe this being the thing which was required at your hands I would gladly know where it is that you haue performed it in this your booke in what section or in what number In the first 7. sections you talke of the causelesse bitternesse of the Romane Church against yours of the causes of contention of reformation of corruptions in faith manners of many Catholiques that haue come to dye Protestants of the deriuation of our Doctrine from ancient Haeretiques and yours from Christ and his Apostles all which supposing you say true I would know what it is to the purpose For where be the men heere named in whom the profession of your doctrine hath continued and by whom it hath beene deriued from the tymes of the Apostles to those of Luther and Caluin Likewise in the 8. 9. 10. and 11. sections you stand prouing the Antiquity Vniuersality Certainty Safety of your Faith in generall and in particular as you say with as little order or methode truth or substance as it is little to the purpose though you should haue proued those things neuer soe well and substantially For lett your Doctrine be neuer soe ancient vniuersal certaine and safe if you name not the men that professed it for soe many ages as are from the Apostles to Luther you are but where you were at first For a man may still aske Where your Church was before Luther that is where the men were that professed your Faith For it is not the Faith but the men that we looke after in this place From the 12. section to the end you tell vs of our reiecting and eluding the ancient Father's of correcting and purging other authors of our excepting against Scripture of Bellarmines testification in fauour of your Doctrine in some principal points of our Martyrs of the saluation or damnation of professed Romanists lastly of the Safety of your Faith and beleife All which as I haue before shewed to be most false soe doe I heere say it is nothing to the purpose For where heere is any man named that you can say was yours that is did beleiue and professe the same faith with you nay where is there one such man named in your whole booke before Luther's tyme or euen almost since Vnlesse it be a Chamier a Riuett or a Chemnitius that you can say did any way agree with you it is euident there is not and therefore you your self are forced in the very last page of your booke to confesse as much of a great many of your authors For you say that hauing brought your Reader into a safe way you commend him briefly to CHRIST and his Apostles for his Leaders the ancient Fathers for his Associats and Assistants and the Blessed Spirit for his guide and Conduct but for the other passengers as Cardinals Bishops and Schoolemen which you say accompany you but part of your Way because they are Strangers you will haue him be wary of them Whereby it is plaine you professe not to agree in beleife with any one except Christ his Apostles and ancient Fathers Soe as from their tymes to Luther which was 900. or 1000. yeares The antiquity of Fathers ending by the ordinary account of your Protestants about S. Gregory the great his tyme or before You haue not a man all that tyme that you can say was yours or of the same beleife and Church with you How then can you thinke you haue shewed vs a Safe way when you cannot name vs a man now for the space of neere a 1000. yeares who as may be gathered our of your owne discourse hath walked therein It hath beene vnknowne then all this tyme and therefore for a man to leaue the Knowne way of the Catholique Church wherein it is euident that all sorts of men haue cōtinually in all ages walked to goe into your by-wayes neuer troddē by the foote of any one learned or holy man What were it but to turne out of a common beaten high way leading directly frō one Citty or country to another and to goe into some vast or wild desert where there is noe path or signe of any man that hath euer gone that way noe howse or other thing to giue light direction in which case nothing els is to be expected but that after a great deale of toile and labour a man shall wholy loose himself without euer being able to arriue at his iourneys end Which as it cannot be counted other then a kind of madnes in a Trauailer heere in this world soe can it not also be counted otherwise in a man that professeth to trauell to heauen-ward and therefore it is mentioned in Scripture together with other great crimes for which almighty God professeth to forsake his people bring their land into desolation and aeternall ignominy Quia oblitus est mei populus meus frustra libantes impingentes in vijs suis in semitis saculi vt ambularent per eas in itinere non trito Ier. 18.15 Because my people hath forgotten mee in vaine sacrificing and stumbling in their waies in the pathes of this world that they might walke in them in a way not beaten Wherefore it is in vaine for you Sir Humphrey to talke of Safety Certainty and I know not what els till you can shew vs such a path as the Catholique Church soe troden and beaten by the continual and neuer interrupted Succession of trauellers therein Soe plaine and straight that noe