Isai 59. 21 that sayeth As for me this is my Covenant with them sayth the Lord my spirit that is upon thee and my words which I haue put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeâ—s-seed from hence forth and for ever according to Hugo Cardinalis That these words are spoken to Christ by the Father as Turrecremata also speaketh promising that God should so assist his Church and the Elect therin which are this seed spoken of even to the end of the World that there should ever be some that should hold the true profession of faith Which answere serveth also for Ioh 14. 16. 17. where Christ promiseth to his Apostles the Comforter who is the Spirit of truth whom the World cannot receive because they are not Elect and who should dwell in them and be in them as he is onelie in the Elect likewise The third place is Math. 18. 17. And if he neglect to heare the Church let him be to thee as a Heathen publican To which I answere that this place speaketh onelie of a particulare Church Which Papists granteth may erre as also relateth onelie to discipline and Church censures not to doctrine or determination in matters of faith but of fact and scandale The fourth place is Ephes 5. 27. where it is said That he might present to himself a glorious Church without spot or wrinckle Whereunto I answere That their late Estius out of Augustin showeth that the Apostle speaketh not of thâ— Church Militant but Triumphant and as shee shall be after the blessed Resurrection and this is also the exposition of Ierome lib. 3. dial cont Pelag. as also of Primasius Thomas sayeth hee As for the Fathers whom he only citeth but not their words never one of them in these places doeth prove his point But before I leave this point of the Popes infallâ—bilitie into which the Churches at last doth resolve I will insist heerein a little more seing it concerneth the whole Fabrick of poperie and is the basis whereon it standeth being that rock whereon the Church is built as Bellarmin teacheth lib. 4. de pont cap. 2. 3. And will batter the same with four arguments furnished by theÌ„selves unto us Wherof the First is That this very question it self amongst Romanists Whether the Pope may be deposed for heresie presupposeth that he may be an Heretick and that he may be deposed for heresie Bellarmin granteth lib. 2. de pont cap. 30. § 5. saying Wee cannot deny but that Pope Adrian with his Councell at Rome yea with the whole eight generall Councell thought that the Pope for Heresie might bee judged adde this also that the estate of the Church sayeth he should be miserable if it should be forced to acknowledge him for their Pastour who were a ravening Wolfe 2. Howsoever it is now the most coÌ„mon opinion that the pope cannot erre yet it is confessed that many Roman Catholick Doctours of great note do maintayne the contrary to wit that hee may erre not only personallie but also as Pope and judiciallie which as Bellarmin confesseth lib. 4. de pont cap. 2. was not onely the opinion of Nilus Gerson Almain and the Doctours of Paris but also of Pope Adrian the 6. Alfonsus à Castro To whom hee might haue added the Councels of Constance and Basil also Ockam Michael Cesenas Cardinall Cameracensis and Cusanus Waldensis Picus Mirandula Lyra Canus Erasmus their late Stella with all others who mantaine that the Councell is above the Pope These two assertions then being directlie contradictorie that the Pope cannot erre that the Pope even as Pope may erre and this last being maintayned by famous Doctours and Councels of the Romaâ— Church as said is wee may not onlie see what ther bragged of unitie is but also that papists haue no sure ground of their faith at all who build upon the Popes infallibilitie so much controverted amongst themselves and as yet in question 3. It is manifest that the Popes haue foullie erred de facto been Hereticks therefore it followeth that they may erre and so are not infallible And that they haue erred and beene Hereticks is witnessed by most famous Romanists for it is manifest sayth Alfonsus à Castro lib. 1. cont heres cap. 4. That Pope Liberius was an Arrian Anastasius the second a Nestorian so likewise doth Canus testifie Loc. Theol. lib. 6. cap. 8. that Honorius was a Monothelite and by the sixth and seventh generall Councels coÌ„demned as an Hereticks and their late Didacus Stella on Luke 22. 30. showeth that manie Popes have beene grosse Hereticks and Idolaters as Marcellinus sayeth he who sacrificed to Idols Liberius who was an Arrian as Platina and Bellarmin also witnesseth lib. 4. de pont cap. 9 and Anastasius the 2. who for the crime of Heresie sayeth hee was rejected of the Church and manie others who persisted not in the Catholike faith but were against the same Wherefore sayeth their owne Lyra on Math. 16. It is evident that the Churches stabilitie consisteth not on men either in regard of their ecclestiasticall dignitie or secular seing many Princes and Popes too haue beene found to haue made Apostafie from the faith 4. Out of their owne grounds I argue against the Popes infallibilitie thus 1. If he haue any such infallibiliitie he hath it as he is Bishope of Rome and consequentlie Peters alleadged successour 2. He cannot be Bishope of Rome but he must be in holie orders 3. He can not receive orders which papists call a sacrament but from him who hath power to ordain or giue orders upon which grounds that are granted I reason thus in respect That the validitie of a sacrament dependeth upon the intention of the giver as Bellar. teacheth lib. 3. de justifi cap. 8. Which none can know but the giver Therefore none can know that this Pope or any other is or hath beene infallible because he cannot be so except he be in holy orders from one that had power to give them and that hee that had that power had also an intention to give theÌ„ whose intention sayth Bellar. none can knowe and consequentlie à primo ad ultimum none can know whether such a Pope be trulie Pope or no by a second consequence whether he be infallible or no according to the pretended priviledge as he is Peters successour And so upoÌ„ what an unsure sandie foundation papists build their faith and consequentlie their salvation let anie man judge But I cannot admire enough Bellarmins impudency that sayeth lib. 4. de pont cap. 2. That all Catholicks agree in this that if the Pope alone or with a particular Councell decerne in any thing that is doubtfull whether he erre or not yet hee is obedientlie to be heard by all the faithfull sayeth hee 8. THat the Church hath been hidden and invisible FOr stating this question aright we say not that
An ANSWER To a Popish Pamphlet called The TOUCH-STONE of the Reformed Gospell made speciallie out of themselves MATH 15 13. Everie Plant which my heavenlie Father hath not planted shall be rooted up By WILLIAM GUILD D. D. and Preacher of GODS WORD ABERDENE Printed by IAMES BROWN 1656 To the Right Honourable SIR Thomas Mudie PROVESâ— of DUNDIE Iohn Scrimgeor William Duncan Alexander Watson and David Yeoman Baylies AND To the Remnant of the Honourable COUNCELL of that Burgh Grace and peace Right Honourable THe sedulitie of that Apostatick Church of Rome who like these Locusts Revel 9. swarme everie wher in our Countrey and neighbour Nation like Pharisees of old to make proselyts to themselves and misleade simple soules should move the Ministers of Christ and Sions Watch-men to be ashamed to be lesse diligent in a better cause and for a better Master These are dispersing their popish Pamphlets and everie where and everie way sowing secretlie and subdolouslie their pople and Tares in the Lords Field to seduce And should not wee then be much more seduloâ—s and solicitous every way by word and write to discover their fraud to arme against Errour and labour to reduce The conscience of which dutie for my part hath moved me to answere a late Pamphlet called The Touch-stone of the reformed Gospell Which is in everie Papists hands and almost whereof they vainly brag as being unanswerable which answer I have framed with as great brevitie perspicuitie as I could and the better to stop the adversaries mouthes detect their Wresting of Scripture as PETER speaketh 2. Pet. 3. 16. to their owne destruction I have answered such scripturall places as hee objecteth against us either by the exposition of Fathers for most part orelse of their own Doctours Neither of which without impudence they can reject and so cannot alleadge as he doeth in his Preface That wee chop and change the Text of Scripture by some interpretation or other of our owne These paines then which I have beene pressed by sundry Reverend Brethren and others for the publick good to put to the Press I haue Right Honourable Dedicate to you as a Testimonie of my inteere affection both to your selves personally whose kindnesse and courtesie to my self I have ever at all occasions found as also to that Place wherein you governe in regard of my relation therto which moved me as I did Dedicate the first Fruits of my Studies in my youth long agoe to the Magistracie and Councill of Aberdene the place of my owne Birth and breeding so now to Dedicate the latter and ryper Fruits of my old Age to the Magistracie and Councill of the Birth-place and breeding of my deceased Father of Godlie Memorie For whose care of my Education in Letters as I did owe him all filiall dutie and gratitude while he lived so do I still in Remembrance of him carry all affectionat respect to that place where he had his first being and upbringing and whose prosperitie I shall ever heartlie wish and that the Lord who hath showne it hard things that it might have said call me Marah may so sanctifie to it that sad visitation and prosper that Place hereafter that it may bee Naomi or as the Prophet speakes Isai 61. 3. He may give it Beautie for Ashes the oyle of ioy for mourning and the garment of prayse for the spirit of heaviness Which shal be the heartie prayer of Your most affectionat in Christ to honour serve you WILLIAM GUILD To the Reader Courteous Reader IN answering this TOUCH-STON of the reformed Gospell I thought good to advertise thee of some things First That the Impudencie and malice of this Pamphleter beside his Ignorance is such that to make the Protestant profession the more odious to his Proselyts hee would charge our Profession with such Doctrines and Tenets which we never taught nor owned So that whil he fights against such he beats the wind and fights onelie with his owne shaddow A few Instances in place of many are these First § 5. That we say That a man by his own private spirit may rightly judge and interpret Scripture Next § 6. That PETERS Fayth failled 3. § 9. That the Church was not ever to remaine Catholick 4. § 10. That the Churches unitie is not necessary in all points of Fayth 5. § 17. That the actions and sufferings of the Saynts serve for nothing to the Church 6. § 21. That good works are not necessary to Salvation 7. § 29. That Angels cannot help us 8. § 39. That the bread in the Supper of the LORD is but a figure 9. § 45. That Fasting is nos grounded on Scripture nor causeth any spirituall good Thus heseeks not only unnecessarlie to multiply feigned Controversies to deceive the simple but also to make our Profession the more odious to such as will beleeve him imitating herin Satan who by like lyeing would made God odious to our first Parents 2 As if to name onelie and by a false Master to multiplie the citations of Scripture Fathers were enough without the setting down the words of either he laboureth to seduce simple soules and make them beleeve that both Scriptures and Fathers were on their side onlie whil as these who are judicious and impartiall may see that if the maine places of Scripture and Fathers whose words he sets downe be proven in this my ensueing Answere to be either altogether impertinent and wrested or to make against himself Then much more may any judge the like of such places as he only pointeth at but neither seteth downe nor dare set downe their words Wherefore 1. As for his references to places of Scripture First They are such that if I should particularly discuss their impertinencie not only should his grosse ignorace and deceat be seen the more which is clearly enough discovered I hope by my answer to such places whose words he sets downe but my Answere should also grow to a hudge volume wheras I strive to as great brevitie with perspicuitie as I can and that to make my Answere onely to bee a pocket and portable Book 2. His references for ostentation onely and delusion of the simple are so numerous as Pag. 20. for the Churches infallibilitie where hee bringeth but foure places of Scripture whose words he sets down he maketh reference to 22. places most impertineÌ„t wrested Like wise pag. 59 To prove good works to be meritorious he bringeth but four places of Scripture in likemanner but relats to 21. more which aâ— to no such purpose the like he does p. 27. 51. 54. 63. 67. 72. elswher Next as for his references to the testimonies of Fathers mentioning oftimes neither Book Chapter noâ— words It wer an infinitly laborious task to answere a man knoweth not what and would likewise accrease to a voluminous bulk especiallie seing either ignorantlie or I may justlie fay deceatfully and impudentlie hee citeth places in Fathers 1. whom themselves rejects as spurious and
call the righteous but sinners to Repentance these words to repentance are taken out which show the end of Christs comming and calling of sinners I might instance many more places as Ioh. 5. 16. 1. Cor. 15. 54 where a whole sentence is rased out but these shall 4. VVhich is grossest of all I shal instance where their Translation is directlie contrarie and contradictory to the Originall as 1. Gen 49. 24. it is said concerning IOSEPH The armes of his hands were made strong but in their vulgar Translation the words are The armes of his hands were made weake Next IOSUA 5. 6. it is said Vnto whom the LORD did sweare that hee would not showe them the Land but in their Translation it is quyte contrar That he would show them the Land Againe IOSUA 11. 19. it is said There was not a Citie that made peace with the Children of Israel saue the Hivits but in their Translation is said the contrar Ther was no City which did not render or make peace Likewise Psal 68. 22. it is said I will bring my people again from the deepes of the sea but the coÌ„trar is in their Translation saying I will bring my people downe to the deepths of the sea In likemanner in the new Testament 1. Cor. 15. 51. it is said Wee shall not all sleepe but wee shall all bee changed but in their Translation it is thus Wee shall indeed all rise againe but wee shall not all bee changed Where we see gross alteration aswell as contradiction And againe verse 55. where it is said O Death where is thy sting O graue where is thy victory Wee see againe in their Translation grosse alteration the words being these Death where is thy victory Death wher is thysting no word of the graue at all The like of which grosse corruptions adding to Gods Word taking from it and contradicting the same I defie al the Iesults Priests and papists in the World to challenge in our Translations Yea the more yet to convince this Pamphleter and all Romanists whatsoever concerning the viâ—iositie of their vulgar Translation as is said Deut. 32. 31. Even our Enemies being Judges I shall instance onely two or three examples in place of many wherein themselves in their English Rhemes Translation of the new Testament are forced to aknowledge the vitiositie of their vulgar latine by departing therefra and translating these places just as we do as 1. whereas Ioh. 12. 35. in their vulgar latine the words are adhuc modicum lumen in vobis est that is Yet a little whyle the light is in you the Rhemists themselves translate it thus as wee do and according to the Originall Yet a little while the light is with you Next Rom. 12. 19. whereas in the vulgare latine it is Non vosipsos defendentes that is not defending your selves against reason and scripture forbidding lawfull defence the Rhemists translate as wee do Not revenging your selves Again 1. Cor. 15. 34. whereas in the vulgare latine it is ad reverentiam vobis loquor that is I speake it to yoür reverence or honour the Rhemists translate as wee do according to the Original I speake to your shame The next thing to which in his Preface I am to answere is concerning the sense and meaning of the places of Scripture contraverted which hee sayeth is The ever constant and uniforme judgement of the Church and ancient Fathers who in every age since CHRIST haue understood the point in question in that sense sayeth hee which Catholicks now do Conforme therfore to these his words let us put to this Touch-stone which hee calleth the Rule of fayth some chiefe poynts of Poperie and see whether they agree with Scripture as the same is expounded by the whole stream of the ancient fathers in the primitive Church who haue written thereon or if they disagree not as farre therefra as Light doth from darknesse As. 1. To beginne with the mayne point of Poperie The Popes supremacie which the Pamphleter sayeth is grounded on Math. 16. 18. Thou art Peter and upon this rock wâ—ll I build my Church understanding Peter to be this rock wherof Christ speaketh and yet by the constant and unanimous judgement of the ancient Fathers Church in their time that Text importeth no such papall supremacie nor that by that rock Peter is understood but either CHRIST himself or that fayth of CHRIST wherof Peter made confession As 1. All the greeke Fathers and the Easterne or greeke Church who oppose papall supremacie even unto this day and in particulare to speake bâ—â—h of greek and latine Fathers Origen Tract 1. in Math. 16 Chrisostome Tom. 3. serm de pentecoste Isidorus Pelusiota his disciple lib. 5. Epist 55. Theophylact in Math. 16. Augustin Tract 10. in 1. Epist Johannis Tract 124. in Johan Cyprian de unitate Ecclesiae Ambrose in Epist ad Ephes cap. 2. Hilare lib. 6. de de Trinit and Pope Gregory himself Moral in Job lib. 28. cap. 8. and many more which consent of Fathers made Cardinall Cusanus to say de concord Cathol lib. 2. c. 13. altho it was said to Peter Thou art Peter and upon this rock I will build my Church yet by this rock sayth he we understand CHRIST himself whom he confesseth if Peter were to be understood by this rock as a ground-stone of the Church according to S. Ierome are not sayth he the rest of the Apostles ground-stones of the Church inlikemanner of whom it is spoken in the Revelation Wher by the Twelve stones of the foundation of that Citie Jernsalem which is the holy Church no man doubteth sayth he but all the Apostle are to be understood And therfore sayth that same Cardinall wee know that Peter received no more power from Christ than the other Apostles but were the self same that Peter was sayeth Cyprian de Uni eccles indued with a-lyke fellowship â—oth of honour and power And not only doth the forenamed fathers expound that place of Mathew as is said severally but the whole Fathers coÌ„veened in famous generall eâ—umenicall Councels haue decreed against any such Papall supremacie which Romanists would prove by that wrested place of Scripture as 1. That first and famous Councell of Nice anno 325. of 318. Bishops in the 6. Cannon thereof 2. The Councell of Constantinople anno 380. of 150. Bishops Can. 5. which as Bellarmin confesseth pref de Rom. pont withstood altogether any such suptemacie 3. The Councell of Ephesus anno 434. of 200. Bishops cap. 4. and the last is the 4. Councel of Chalcedon anno 454. of 430. Bishops which decreed peremptorly Act. 16. against any such supremacie as Bellvrmin grants in in his preface forenamed but non sine fraude or not without deceat sayeth hee such is popish pretended reverence of Antiquitie when it maketh against them And yet the present Roman Church doeth so farre disagree froÌ„ this exposition of Scripture which they pretend for papall supremacie and from
the famous Councells and Fathers forenamed who opposed the same as not to adhere to their sense of that place of Mathew or to their judgement of papall supremacie were now a-dayes damnable and rank heresie 2. Next to come to that proud doctrine of merite against which is that cleare Text of scripture Rom. 6. 23. where it is said The wages of sinne is death but Life Eternall is the gift of GOD. Which by the unanimous judgement of the ancient fathers Church is acknowledged to be against merits therefore sayeth their owne Cassander consult art 6. with a full consent all the ancient Fathers deliver that our whole confidence and hope both of pardon and eternall life is to be placed in the onely mercie of GOD and merite of Christ As we see particularly in ORGEN l. 4. in Rom. cap. 4. Hilare in Math. can 20. Ambrose in psal 118. Octon 20. Et in exhortatione ad virgines Basil in psal 52. 114. Jerom lib. 17. in Isaiam cap. 64. Chrisostom in Coloss hom 2. Augustin in psal 36. con 2. psal 32 con 1. psal 83. circa fineÌ„ As also psal 109 â—irca iâ—itiuÌ„ Cyril also of Alexandria hom 4. paschas Gregorie the first in psal 7. poenit Fulgentius ad Moninum lib. 1. cap. 10. and Haymo in psal 132. 1. Bernard ser 1. in annunc Mariae and many more And yet the present Roman Church differeth so farre froÌ„ Scripture the streame of Antiquitie expounding the same in this point That the Councell of Trent in the decree of the sixt Session thereof can 32. hath accursed all those that hold not the doctrine of mans meriting of eternall life by his owne good works and the Rhemists declare on Heb. 6. 10. That they are so fully worthie of eternall life and are the cause of salvation that God should be unjust if he rendred not heaven for them 3. For perfectioÌ„ of scripture against doctrinall traditions that place Gal. 1. 8. Though wee or an Angell from heaven preach any other beside that which wee haue preached unto you let him be accursed by the constaÌ„t unanimous judgement of the Church all ancient Fathers that ever write on that place the same is expounded to be the scriptures of the old new Testament onely beside which no other thing ought to be taught under paine of a curse as Basil in his summe of his Moralls 72. expoundeth so likewise Augustin in his third book against Petilian cap. 6. saying If an Angell from heaven preach to you any thing besids that which is in the scriptures of the Law and Gospell which yee haue received let him be accursed sayth the Apostle so also Vincen. Lyrinen adv haeres c. 35. 10. Neither sayeth the Apostle if they teach any thing contrar or repugnant sayeth Chrisostome Theophylact. on that place but if they teach never so small a point beside that that is add never so little more then that let him bee accursed And yet so farre doth the present Roman Church disagree from the true meaning of this Text of scripture which is given thereon by the whole streame of antiquitie in this point that shee hath decreed contrar thereunto in the Councell of Trent for doctrinall unwritten traditions 1. decreto sess 4. 4. Against that idolatrous worshiping and prayer to Angels that Text Coloss 2. 18. Let no man beguile you of your reward in a voluntare humilitie and worshiping of Angels is expounded not onely by the ancient Fathers singly writing thereon as condemning all prayer to be made to them as we see in Chrisostom in Coloss 2. hom 9. and in Origen l. 7. 8. contra Celsum others but likewise by a whole Councell conveened together as Theodoret testifieth on Coloss 2. saying The Councell which conveened at Laodicea the cheif citie of Phrygia by a law did forbid prayer to Angels condemning the same as Idolatry wherby the communion both of Christ â—nd his Church was forsaken and therefore accursing the practisers thereof Can. 35. saying if any man be found to giue himself to this private idolatrie let him be accursed And yet the present RomaÌ„ Church doth so farr disagree froÌ„ this Apostolicall precept expounded by an unanimous coÌ„sent of ancient Fathers conveened in Councell that she will haue prayers put up to Angels and consequentlie shee is declared Idolatrous and accursed 5. I could instance many more places in points coÌ„troverted wherin they admitt not that sense which the streame of ancient Fathers giveth theron as Coloss 3. where it is said Let the word of Christ dwell in you richlie Which by the constant and unanimous exposition of Fathers is for peoples reading and knowledge of scripture as wee see in Chrisostome hom 9. â—n Coloss 10. in Iohan Augustin serm 55. de tempore Theodoret lib. 5. de Cur. graec affect and others which made their late Bishope Espenceus on Tit. 2. to say By the doctrine of the Apostle and conforme practise of of the primitive Church it is manifest that of old the reading of scripture was permitted to people and as venerable Beda showeth in his third book of the English ecclesiasticall historie cap. 5. but the forenamed shal suffice to show that in the points controverted they admitt not that to be the rule of faith which they pretend to be the rule but when it maketh against them they disdainfullie or impudentlie doth reject the same Lastly As for his Thrasonick brags wherein hee exceedeth all moderation and trueth I passe by theÌ„ as not worthy of any answere but that which in realitie and a solid way shall bee seene God willing in this ensueing reply to discover his frothy emptines fraud to any who is but indifferent judicious howsoever to others the blinded and imbrutished proselyts of such every thing that commeth from them is counted as of old the Oracles of Delphos were or as Diana was cryed up by the confused multitude Act. 19. 34. saying Great is Diana of the Ephesians AN ANSVVERE To the Touch-Stone of the Reformed Gospell 1. That there is not in the Church one and that an infallable rule for understanding the holy Scriptures and conserving of Vnitie in matters of saith THis assertion of our's as hee calleth it is contrary sayth hee to the expresse words of our own Bible which he nameth therafter To whom I answere 1. In generall that he beginneth with a grosse calâ—mny affirming that to be our assertion which is not for wee deny not to be in the Church an infallable rule of faith or for understanding the Scriptures and conserving unitie in the matters of faith as our Confession of faith showeth anno 1581. art 18. but affirmeth this rule of faith to bee the Scripture it self which is therfore called the Canon or rule of Scripture that the right understanding thereof in all matters of faith is to be had froÌ„ the scripture it self and that analogie of faith clearlie set downe therein or deryved
therefra as Pope Clement speaketh dist 37. cap. 14. saying that we should Ex ipsis Scripturis sensâ—m capere veritatis that is Take the meaning of the Trueth out of the Scriptures themselves which he calleth there integram firmam regulam veritatis or The full and firme rule of Trueth Next for answere to him in particulare he adduceth foure places of Scripture most impertinent which nowise maketh against any assertion of ours but whereby he only beats the wind These are 1. RoÌ„ 12. 2. where it is said Having then gifts according to the grace that is given to us whether Prophesie according to the proportion of faith the second is Phil. 3. 16 which sayeth Nevertheless whereunto wee haue alreadie attayned let us minde the same thing the third is Gal. 6. 16. which sayeth And as many as walk according to this rule peace be on them mercie the fourth is 1. Cor. 11. 16. which sayth We haue no such custom nor the Churches of God The First proving only as their owne Estius Professour at Duay showeth that all the doctrine of Teachers should be squared according to the rule and analogie of faith which wee also mayntaine and is contayned in Scripture the second as the same Estius showeth exhorteth onelie to Christian Unitie and concord The third as the same Estius likewise out of Chrisostome and Theophylact proveth that the Apostle speaketh not there of the rule of doctrine but of life which verse 15. hee calleth the new creature or holinesse to which he exhorteth them and as to that which he subjoyneth 2. Cor. 10. 15. as Cardinal Cajetan Catharinus and the ordinary gloss expoundeth The Apostle taking the Metaphor from workmeÌ„ to whom severally as by rule oâ— line their task is measured out doeth understand the limits onely of his Apostolicall mission and jurisdiction which was to the Gentiles of whom the Corinthians were a part as PETER was to the Jewes speciallie and as wee see Gal. 2. 7. And the fourth as Estius also showeth speaketh onely that the custome of the Church is not to bee contentious As for the testimonies of Fathers which hee bringeth heere and alongst this whole Pamphlet First I may answere to them in generall not in my words but in their own Gabriel Biels on the Canon of the Masse lect 41. saying Their authority coÌ„pelleth no maÌ„ to assent to their sayings except sayth he they be grounded on holy Scripture divine reveltion Therfore before this be manifest it is lawfull to controll their sayings sayeth hee and to bee of a contrary judgement wherefore sayeth S. Jerom If I say any thing which I shall not prove by one of the two Testaments let mee not bee believed no word then of traditions and S. Augustin sayeth hee in his 8. Epistle to Jerom speaketh thus saying This honour is onelie to be given to the holie canonick Scriptures that whatsoever they say therefore it must bee believed to bee true but as for others I reade them onelie upon this condition that however famous theâ— be for holines or learning I think it not true therefore because they haue thought so untill I bee otherwise perswaded by canonick Scriptures or probable reasons that they haue not erred from the Trueth and which is more sayeth hee we see that one holie father somtimes contradicteth another as holy Cyprian contradicteth Augustin concerning the rebaptising of Hereticks Scismaticks as likewise hee contradicteth Ierome concerning Pauls reprehending of Peter and so of many other like examples I might speake sayth he These are all their owne Bâ—eâ—s words and what little reckning Iesuits make of Fathers or their exposition of Scripture when they disagree with them and jump with those whom they call Calvinists I will showe by this one instance Maldonat on Ioh. 6. 62. bringeth Augustins exposition of that place which is also Beda and Ruperts exposition and with it another exposition whereof hee sayeth Hee will not deny that hee hath no other man as Authour thereof but yet sayth he I wil rather approve it than Augustins which of all other is the most probable because that this is more repugnant to the meaning of the Calvinists But not taking advantage either of Biels words or of these I come in particulare to Vincentius Lyrinensis words which he bringeth saying That the line of Propheticall Apostolicall expositioÌ„ should be directed according to the rule of the Ecclesiasticall Catholick sense but he forgets the words of that ancient Authour both before and after cap. 2. 35. wher he sayth before these words That the Scripture is a perfect rule full and more than sufficient for decision of al controversies in points of faith with which therefore all Ecclesiasticall and Catholick sense must agree and that onelie must be held which hath beene believed ever every where and by all And so this testimony maketh nothing against us and to which rule and words of Vincentius if wee will apply the points of Poperie as I haue showne by five particulars in answere to the Preface wee shall find them quyte contrary and disagreeable yea and to bee onelie meere novelties And albeit with Vincentiê° Bellar. lib. 4. de verbo c. 7. § ad hunc as also the Iesuit Sâ—lmeron in 1. Iohan 3. disp 25. § 30 affirme That wheÌ„ he Fathers all of theÌ„ or almost all agree in one judge-ment or in the exposition of any place of the scripture that then they giâ—e a sure and inevitable argument of Catholick veritie and of a sure and sound exposition of Scripture yet according to this rule let tryall be beside the former five but in this one point of poperie to wit The Virgin Mari's conception without sinne decreed in the Councell of Trent decreto 5. Sess 5. whether it bee of Catholick veritie or not and I hope it shall be found but a lurd errour and a blafphemous noveltie And that they go closs and crosse against the unanimous expositioÌ„ of Scripture which all the Fathers give and agree therin For example Rom. 5. 12. It is said of Adam In whoÌ„ all have sinned from which text all the holie fathers with one mouth sayeth their Bishop Canus loc theol lib. 7. cap. 1. affirmeth the blessed virgin to have been conceived in originall sinne of whome he citeth 18. their words in particular The like doth Cardinall cajetan in his treatise concerning this matter which he wrote to Pope Ieo the tenth â—om 2. opusc tract 1. cap. 5. The like also doeth the master of sentences witnesse lib. 3. dist 3. saying It may be truely said we must believe according to the unanimous testimonies of the holy fathers that the flesh which Christ tooke was formerly subject to sinne as the rest of the Virgins flesh but was sanctified made pure by the operation of the Holy Ghost therefore Bernard in his 174. Epistle to the channons of Lions having disputed that point Learnedly Concludes that Christ onely being excepted of all others
that have been borne of Adam it may be said which humbly and truly sayeth he David sayeth of himselfe I was shapen in iniquity and in sinne did my mother conceive me and therefore in the same place he calleth the feast of her conception without sin a presumptious noveltie the mother of rashnes the sister of superstition and daughter of inconstancie whosoever denyeth that all others without exception except Christ are conceived in sin he is found sayeth Augustin lib. 5. conâ— Iulian. cap. 9. to be a detestable heretick because herby as Salmeron testifies in Rom. 5. disp 49. Aquinas sayeth that this were to equal the virgin Mary with Christ himselfe And yet notwithstanding of so cleare a place of scripture so unanimously expounded by all the ancient fathers which Billarmin Salmeron calleth a sure inevitable argument of catholick verity and soundexposition of scripture Yet for al this sayeth Bellarmin coÌ„tradicting himselfe lib. 4. de amissa gratia cap. 15. § ab hac seing the Councell of Trent hath decreed the contrary as likewise Pope Sextus 4. and Pius 5. they are not to be accounted catholicks that esteemes this an errour and consequently all the ancient fathers are not to be accounted Catholicks nor Cardinal Cajetan bishop Canus nor ther master of sentences and canonized Aquinas and many more besides VVee see then howsoever they pretend traditioÌ„ or the unanimous consent of fathers to be the rule of faith or exposition of the scripture yet when they please and findeth the same displeasing to them they vilyfie and rejects the same therefore thus sayeth the Iesuit Valentia in the last chapter of the 5. booke of his analysis that any by gone tradition without the authority of the present Church is not a sufficient â—udge â—f controversies of faith So also speakes Cardinall Cajetan in the begining of his comentars on Genesis as also Baronius tom 1. annal anno 34. num 213. And if we will consider what certainty or rather what fluctuating uncertantie is in the moderne sense or exposition that the present Roman Church now puts upon scripture whereon to build their faith Let Cardinall Cusanus words testyfie epist 2. ad Bohemos pag. 833. and 838. who sayeth That one time the Church iuterprets the Scripture one way and at another tyme another way and that the understanding of the scripture must follow her practise when she changeth her judgement God also changeth his then which I know not what can be grearer blasphemy Next for answere to that testimonie which he brings out of Tertullian where he sayth we admit not our Adversaries to dispute out of scripture till thy can show who their ancessors were and from whom they received thâ— scriptures These words of Tertullian makes no wayes against us whereby he denieth not that the scripture is the rule of faith or of disputes concerning the same as he showeth against hermogenes cap. 22. saying let these of Hermogenes shop show that it is written and if it be not written let them feare that woe which is allotted to such as adde or take away but he showeth only that Apostolicall churches not Rome only which were founded by them and to that time had keeped the truth which they had delivered in the scriptures committed to them could only lay best claym to them which hereticks who dissented from these scriptures and apostolical churches of these primitive times could not do As for Ireneus whom only he citeth but not his words he hath nothing in that place that favoureth tradition as an unwritten rule of faith for so he should not agree with himselfe who sayeth lib. 3. cap. 2. that these things which are to be shown in the scriptures can not be made manifest but by the scriptures themselves and lib. 3. cap. 1. That the scriptures is that which is the foundation and pillar of our faith and not tradition or any unwritten rule Tertullian also that he is of the same mynd I have shown out of the forâ—cited testimonie concerning Hermogenes and who in that same 22. Chapter sayeth that he adoreth the fullnes of scripture Chrisostome also hom 3. in 2. cor calles it a most exact rule and ballance which it could not be if either it wer A partiall rule onely as Bellarmin calleth it or that tradition were the rule of faith Aâ—gustin also de bono viduitatis cap 1. calleth it a fixed and sure rule in opposition as it were to unsure tradition Yea Bellarmin himselfe lib. 1. de verbo cap. 2. haveing showne that the rule of our faith should have these two properties first that it should be most sure which tradition can not be luke 1. 4. 2. pet 1. 19. and 2. most known he concludeth that the scripture is the most sure and best knowne rule both of faith and manners But what shall I speake of a Cardinall when a Pope to wit Clement in his first booke of recognitions cited dist 37. cap. relatum calleth the scripture a firm and sound rule of faith Basill also hom 13. in Genesis sayeth thes things which may seem to be ambiguous and obscure in some places of the holy scripture must be explained by these which elswhere are more plaine and manifest Augustin likewise cont Crescon Lib. 2. cap. 31. speaking of an epistle of Ciprians I am not bound sayeth he to the authority of this epistle because I account not Ciprians writting as canonicall but I examine them by these that are canonicall and that which is agreable in them to the authority of divine scriptures I receive and that which is not agreeable I refuse Heer then we see that Augustin would have the scriptures only to be the rule of faith and of divine authoritie 2 THat in matters of faith we must not relye on the judge-ment of the Church or her Pastours VVHich he sayeth is contrary to Math. 23. 2. Where the jewish people are commanded by Christ To obserue all whatsoever the Scribes and Pharisees did bidd theÌ„ obserue not only sayeth hee in some principall matters but in all whatsoever without distinction or limitation For answere to whom I can not admire enough the mans impudencie or ignorance seing First our Saviour himself showeth the contrary where Math. 16. 6. 12. lie biddeth his disciples and others Beware of their leaven which be expoundeth to be their false doctrine 2. The Authour of the ordinarie gloss with whom agreeth Lyra on Deut. 17. 10 sayeth Note that the Lord requireth that whatsoever the Priest doth teach thee according to the Law do thou because otherwise thou art not to obey them Ferus also a spanish Frier and Preacher at Mentz on this place speaketh thus Christ would not that they should receive all the doctrines of the Pharisees sayeth hee but so farre only as they agreed with Gods Law else they should haue admitted all the false glosses which our Saviour refuteth Math. 5. from verse 21. to the end To this also agreeth the Iesuite Maldonat
doctrin but let us staÌ„d to the decisioÌ„ of divine inspyred scripture Yet to convince him I will instance 9. points of popery to show how farr they reject the Churches ancient customes as 1. Against the Popes universall Supremacy in matters ecclesiastical that first and famous Councell of Nice convocat by Constantine the first ChristiaÌ„ Emperour anno 325. in the six canon thereof it was decreed That the Bishope of AlexaÌ„dria should brook the like jurisdiction within his province as the Bishope of Rome had in his which limitatioÌ„ of every ones jurisdiction within their own precincts without subordination is ther called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the ancieÌ„t customs froÌ„ which ancieÌ„t custome coÌ„firmed by so famous a general CouÌ„cel how far the pope hath swerved since let any one judge 2. For the Popes usurpation of jurisdiction over Princes in temporall thinges what was the old custome of the Bishops of Rome Bellarmin telleth us lib. 1. de Concil cap. 13. who speaking of that time which was many houndrehs of years after the Apostles sayth That at that time the Bishope of Rome in temporall things was subject to the Emperour sayeth hee and because hee acknowledged the Emperour to be his temporall Lord therefore he made supplication to him that he would conveene a Councell but therafter their owne charter monck authour of Fasciculus temporum telleth us That in the time of Boniface the 2. this ancient custome was rejected for remarke sayth he that about this time the Popes began to oppose theÌ„selves to the Emperors even in temporall things farr otherwise theÌ„ they wer wont of old And after the 1200 year of god the same authour tells us That Boniface the 8. rose up to that hight of pride sayeth hee that he called himself Lord of the whol world aswel in temporall as in spirituall things Which thing their Sigebert in anno 1088. in his Chronicle calleth not onelie a noveltie but little farre from Heresie 3. For praiers in an unknown tongue LYRA and AQUINAS on 1. Cor. 14. as also Cassander consult arâ— 14 freely acknowledge what was the ancient custome of the primitive Church saying In the primitive church Thanks givings and all other coÌ„mon service was performed in the vulgare tongue but how farre the Roman Church hath swerved froÌ„ this now every one knoweth 4. If wee ask also concerning paepall indulgences depending on purgatorie what was the ancient custome their owne Alfonsus à castro will tell us lib. 8. adv Heres tit indulgentia That their use is onelie of late in the Church sayeth hee if wee ask what was the ancient custome then used of indulgences lar will tell us lib. 1. de indulg c. 8. saying I confesse that the forme of dispensing with a number of years or dayes appointed for pennance which was of old in use is now cleane left off 5. Concerning invocation of saints Their owne Eckius in his Enchrid cap. 15. confesseth That there is no warrant for the same in the scriptures and that the Apostles neither by word nor write left any such thing behind theÌ„ to be done so that it was not the Churches custome in the Apostles times But next to the Apostles tymes if we ask what was the ancient custome of the church herin Augustin wil tell us lib. 21 de civit Dei cap. 10 That at the celebration of the holie Mysteries the names of the Martyrs and saints in their owne order place are named but nowise invocated sayth he 6. For having Images in Churches what was the ancient custome is to be seene in that epistle of Epiphaniê° to the patriarch of Ierusalem translated by Ierome and insert in his works where it is said that this was against the custome of Christian religion and therefore prohibited also in that famous Councell of Eliberis 36. canon thereof which made their owne Nicolaus Clemangis lib. de non celeb non instit to say Of old the whole universall Church did decree for their cause who were converted from gentilsme to the faith that no images should be set up in Churches but how farre the now Roman Church hath swerved froÌ„ this Ancient Custome everie one knoweth 7. Concerning adoration of images what was the ancient custome in the primitive yea in the westerne and Roman Church Pope Gregorie in his Epistle to Serenus Bishope of Marsils showeth lib. 9. epistle 9. forbidding any adoratioÌ„ of such As also that decree of that Councel of Frankford convocat by Charles the great at which the Legats of the Bishope of Rome were present Wherein all sort of religious adoration of images was condemned and forbiddeÌ„ as not onlie contrary to Scripture but also to the doctrine of the ancient Fathers and custome of the then Roman Church as Cassander relateth consult art 21. and may be seene in Baronius his annals Tom. 9. in anno 794 but how farre contrary to this ancient custome the doctrine and practise of the Roman Church now is is notour to all 8. Concerning the giving of the Cup to the people what was the ancient custome of the Church the verie Act of the Councell of Constance which decreed the contrary doth clearelie confesse to wit That as Christ instituted this venerable sacrament in both kinds of bread wine and gaue it to his Disciples so also say they in the primitive Church the same was received by the faithfull in both kinds and it is sufficiently certaine sayeth their Cassander consult art 22. that the universall Church of Christ to this day did celebráte the sacrament in both kinds and the Westerne or Roman Church more then a thousand years after CHRIST sayeth hee gaue the same in both kinds of bread wine to all the members of the Church of Christ as is manifest out of the innumerable testimonies both of Greeke latine Fathers But how farre the now Roman Church hath swerved froÌ„ this ancieÌ„t custom and her owne ancient practise is likewise more thaÌ„ clear evident 9. lastly Concerning their solitary Masses wherein the Priest onlie communicateth if we ask if this was the Ancient Custome of the Church their very canon of the Masse will tell us the contrary as their Cassander observeth consuit art 24. wherein the Priest praieth not only for himself but also for all theÌ„ who do communicate with him saying Be mercifull to as many of us as baue beene partakers of this Altar And chieflie in his prayer after communicating saying That which wee have receaved with our mouth grant Lord that we may haue received the same with a pure mynd And of a temporall benefite it may bee unto us an everlasting remedie Thus in nine maine points of Popery we see how they haue swerved wyde from the ancient custome of the Catholick Church 5. THat a man by his owne private spirit may rightly understand and interpret Scripture VVHich he sayeth is contrary to 1. Cor. 11. 8. Wher the Apostle speaking of the diversitie of gifts sayeth That to
another is given the gift of prophecie or interpretation of scripture as also which is contrary to 2. Pet. 1. 20. wher its said That no prophecie of Scripture is of private interpretation as also is contrary to 1. Iohn 4. 1. where the Apostle biddeth Try the spirits whether they bee of God For answere to whom 1. We disclaime any such Assertion as the harmonie of confessions witnesseth and ours in particulare 1581. art 20. And so the places which hee adduceth maketh no wise against us For we put a distinction between a private man a private spirit and of a private man we say that somtimes such a maÌ„ may haue more knowledge of the true meaning of scripture that publick persons as ignorant Bishops such as their owne Stella on Luke 6. p. 184 telleth wer at the late Councell of Trent yea then Popes themselves who pretend infallibilitie of whom their owne Alfonsus à Castro speaketh thus lib. 1. adv heres cap. 4. Seing it is certain that many of them were so unlearned sayeth hee that they were altogether ignorant of the graÌ„mer how could thy then interpret Scripture sayth he But wee say that such knowledge private men haue not from their owne private spirit but from the spirit of God speaking in his word comparing Scripture with Scripture obscurer places with playner and with David psal 119. â—8 using prayer for illumination and such other meanes as conduce to that end and that this is not onely our doctrine but the doctrine also of most famous Romanists wee may see in Panormitan cap. Significasti de electione and in Gerson parte 1. de examinatione doctrinarum who say That one private mans opinion is to be preferred even to the Popes a whole Councell if that private man be moved by better authoritie of the old new Testament the practise wherof Gratian showeth 36. q. 2. c. ultimo That Ierome by authority of the scripture withstood a whole Councell and had his judgement preferred before them as Paphuntius also had done before in the Councell of Nice in the matter of Priests marriage 6. THat Peter's Faith failled VVHich is contrary sayeth hee to Luke 22. 32. where Christ sayeth to PETER I prayed for thee that thy faith faill not To whom I answere first That wee hold no such Assertion contrary to this Text which speaketh of Peters owne particulare saving grace of faith which never failed and not of his infallibilitie of professioÌ„ wherein he failed when after this he denyed his Master 2. If hee would haue Peters infallibilitie to be grounded on these words There is no doubt sayeth their owne Carthusian But he prayed there for all other his Apostles having also said Satan hath desired to vinnow you 3. The exposition of the parisian Doctors as Gerson Almain Alfonsus also à Castro and Pope Adrian the 6. is That in the person of Peter as a figure the Lord prayed for his universall Church as Bellarmin acknowledgeth lib. 4. de pont cap. 3. and therefore it inferreth no more infallibilitie of Peter in particular than it doth of the whole Church in generall and the members therof And giving that it inferreth onlie Peters infallibilitie who was an Apostle and Pen-man of scripture yet it inferres nothing of the popes infallibilitie as his pretended Successour this being personal to him but not transmitted to others His next Testimony that he bringeth is Math. 16. 18. where our Saviour sayeth Thou art Peter and upon this rock I wil build my Church To which I shall answere in their owne Cardinall Cusanus words lib. 2. de coÌ„cord Cath. cap. 13. whoÌ„ Ferus also on this place followeth and both of theÌ„ the streame of ancient Fathers who speaketh thus Tho it was said to Peter upon this rock I will build my Church yet by the rock sayeth he wee understand Christ himself whom he confesseth if Peter were to be understood by this rock as a groundstone of the Church are not the other Apostles according to S. Ierome groundstones sayeth hee His third place of scripture which he bringeth is Math. 23. 2. to which I haue already answered in the second Assertion but cannot passe by this that he matcheth the Pope sitting in Peters Chayre with the Scribes and Pharisees Christs greatest enemies sitting in Moses Chayre and indeed heerein they fitly agree The last place which he bringeth is Iohn 11. 49. where speaking of Caiphas words it is said That hee spake not this of himself but being High-Priest that yeare he prophecied that Jesus should die for the Nation which hee sayeth the High Priest spake-truly-speaking out of Moses Chayre which Christ commanded to be heard and obeyed touching matters of faith To whom I answere first That his alleadged speaking trulie in this point cannot be attribute to the Chaire of Moses nor to him as High-Priest who sate therin for then he had not erred so groslie there-after in it when he pronunced Christ to be a blasphemer But 2. Cardinal Tolet answeres for us clearly saying Remarke that Caiphas sentence in that sense which he conceived it was both wicked and false False because it was neither lawfull nor expedient to kill an innocent maÌ„ for the teÌ„porall safety of a Republick And Wiked because it was against justice to kil an innoceÌ„t thersore Caiphas sayth he sinned most grievouslie therein and all who consented with him Let any then consider how this maketh for the Popes infallibilitie 7 THat the Church can erre and hath erred VVHich he sayeth is expreslie contrary to Isai 59. 21. To which before I answer I will state the question and showe what is trulie to be held of the Churches infallibilitie to wit as their owne Cardinall Turrecremata in his summa de Ecclesia lib. 2. cap. 91. declareth saying That the Church cannot erre is so to be taken that GOD doth so assist her even to the the end of the World that there are ever some albeit not all who haue true faith which worketh by charitie and who holdeth the true profession thereof As were the 7000. in Israel who had not bowed their knee to Baal and the few orthodox when as Lyrnensis speakeh The whole world groaned and wondred that it was become Arrian But when the papists speak of the Churches infallibilitie they understand not the universal church but the Roman and westerne part thereof Next they distinguish the Roman Church into the Collective Church which is the whole number of Teachers and professours And into the Representative which is Bishops and others assembled in a generall Councell And thirdlie into the Virtuall Church which they call the Pope and to whom onlie in end they ascribe infallibilitie as Bellarmin teacheth lib. 4. de pont cap. 2. and 3. And with him Suarez Valentia and others Now to come to the places of scripture which he adduces First I answere to them generallie that none of them proveth the Popes infallibilitie to whom only they ascribe the same 2. I answere to
the Church professing the Christian name in common hath ben at anytime invisible but in it wee say that the true and sincere professours may be some times brought to that estate as the 7000. were in Israell who bowed not to Baal and as the sound and persecuted Orthodox Christians were by that prevalent faction of Arrians who then usurped the title of the onely true Church altho they were onely but a prevailling faction therein But this Pamphleter contendeth for a constant and conspicuous visibilitie to all of the Church of true and â—ound professours like a Citie on a hill c. by these Texts following 1. Math. 5. 14. Where our Saviour compareth his disciples to a Citie on a hill c. To whom I answere shortly that this is meaned of the Apostles who as their own Jansenius as also Maldonat expoundeth were a light to the World by their preaching and holie life Therefore sayeth Maldonat That by these three similituds of salt a light and a citie our Saviour would declare one and the same thing to wit how farre beyond other common Christians his Apostles and their successours should eminentlie shyne in life and doctrine and so doeth Chrisostome Theophylact Lyra Ferus and Carthusian expound this Text and not of any constant conspicuous visibilitie of the Church to all The second place which he bringeth is Math. 18. 17. tell the Church to which I answere that Origen Chrisostom and Hilarie on this place showeth that a particulare Church and the Rulers therof are meaned as hath beene said which is indeed visible to it owne members speciallie in tyme of peace whereas in time of persecution the Rhemists themselves on 2. Thess 2. telleth us That this is like to be the case of the RomaÌ„ Church it self under Antichrist that the faithfull shall lurke and haue their communion amongst themselves onlie in private so to have no conspicuous visibilitie to all whence it followeth that what may bee the case of the Church at one time the same may be or hath been the case of the Church at another The third place is 2. Cor. 4. 3. which sayeth If our Gospell be hid it is to them that are lost To which I answere that there is no word heere of a Church or of persons but of the gospell it self which being preached to any if it be not believed is said to be hid from misbelievers as is said in the words following Whose minds the god of this world hath blinded that they should not belieâ—e as the Lord threatneth Isai 6. 9. which is the exposition both of Aquinas Cardinall Cajetan and their Bishope Catharinus with their late Estius The last place which he bringes is Isai 2. 2. where it is said That in the last days the mountain of the Lords house shall be established in the top of the mountains and exalted above the hills and all nations shall flow unto it To which I answere that this is a Prophecie onlie of the calling of the gentiles to the faith of the gospell by the Ministrie of the Apostles and showeth how firmlie the Christian Church should be built and bee of greater eminencie and amplitude beyond the jewish church in respect also of universalitie clearer light and dispensation of grace which is the exposition of their owne Lyra Procopius Pintus and Perusin on this place And not that they prove ther by a constant and conspicuous visibilitie of the Church to all As for the testimonies of Fathers which he adduceth they nowise prove the point the first whereof is Origens saying That the Church is full of light which showeth only that as shee is described Revel 12. 1. shee is glorious by the light of the trueth which shee holdeth forth in profession and therefore he subjoyneth this reason seing shee is the pillar and ground of truth sayeth hee 2 Hee bringeth a testimonie of Chrisostome where it is said That it is easier for the sunne to be extinguished then for the Church to be darkned which testimonie receiveth the same answer with the former For no more can the Church lose the light of the trueth than the sunne can lose his light though somtimes he may be eclipsed or by a thick mist or cloudie day he may be unseene to some 3. Hee bringeth a testimonie out of Augustin who sayeth That hee is blind that seeth not so great a mountain To which I answere that hee speaketh not there of a constant and conspicuous visibilitie of the true Church to all and at all times but onelie of the visible condition of the Church which was at that time disputing against the Donatists who affirmed that the Church was no where but amongst them in Africa whereas on the contrarie hee sayeth that in Europe and elswhere they may see famous and flowrishing Christian Churches like to a mountaine that may bee seene except they were blind and yet wee knowe that a mountaine that may be seen to all that are not blind in a cleare day may in a dark night time or darke mistie day be unseene till the sunne rise or a clearing of the mist be Therefore sayeth the same Augustin de unitate Ecclesiae cap. 20. in psal 10. and epist 80 ad Hesychium Some times the Church is not apparent when wicked persecutors rage against her againe in his sixth book of baptisme against the Donatists cap. 4. Somtimes like the Moone sayeth he shee may bee so hid and obscured that as in Elias time the members therof shall not know one of another 9 THat the Church was not ever to remaine Catholick or universall And that the Church of Rome is not such a Church THe first part of which Assertion wee disclaime as a most unjust aspersion as the harmony of confessions showeth and ours in particulare 1581. art 17. And as to the last That the Church of Rome is not universall we justlie affirme seing it is a plaine repugnancie in the adject as we say to be particulare or Roman to be Catholick or universall as their owne Cassander contradistinguisheth betweene these two in his consultation art 22. As for the places which he adduceth out of the psal 2. 8. and Colos 1. 3. 4. they no wise make for him or against us but onlie speaketh of the Churchs inlargemeÌ„t under the Gospell the first by the conversion of the Gentiles to the faith and the second of the Colossians in particular Next hee bringeth Rom. 1. 8 where the Apostle thanketh the Lord for them That their faith was spoken of through the whole World For answere whereunto 1. This no more proveth the Church of Rome to bee universall than the like words of Paull 1. Thess 1. 8 proveth the Church of Thessalonica to be the universall Church For as Rom. 1. 8. it is said That their faith was spoken of through the whol world so is it said 1. Thess 1. 8. That from them sounded out the word of the Lord as also in everie place
their faith to God ward was spread abroad And that this is the onlie thing which these words import their late Estiê° on Rom. 1. showeth As for testimonies of Fathers and 1. to that of Cyprian who writting to Cornelius sayeth Whilst with you there is one mind and one â—oyce the whole Church is confessed to be RomaÌ„ I answere 1. That Cyprians words are perverted which are these dum apâ—â— vos unus animus una vox est Ecclesia omnis Romana confessa est that is Whilst with you there is one minde and one voyce the whole RomaÌ„ Church hath confessed Cyprian thus commending the Church of Rome for an unanimous confession of faith before heathen persecutors as others had done which indeed proveth the soundnes of the Roman Church in Cyprians time as a meÌ„ber of the catholik church but not that shee only then was the Catholick Church 2. Giving that these were the words of Cyprian as they are alleadged they would import onlie that whil the RomaÌ„ Church keeped the unitie of the true faith that all other orthodox and sister Churches of these times would acknowledge themselves to bee of her communion and this we may see confessed by Stapleton relect con 1. q. 5. who giveth this to be the reason why by the ancients the Roman and Catholick Church wer held for one thing because her communion sayeth he with the whole Catholick Church was then most evident and certaine whence it followeth that shee her self then was not the whole Catholick Church 3. where it is said to Pope Cornelius Whilst with you there is one minde one voice that is as long as you kepe the trueth and profession thereof this speech being conditionall and limited it importeth that shee might lose the same as shee hath done Therefore not only was shee forewarned Rom. 11. 20. Not to be high minded but feare but also Cyprian ad Pompeium accuseth Pope Steven who succeeded Cornelius that he maintayned the cause of Hereticks against the Church of God the Pope then and Roman Church under him in Cyprians estimation maintayning Hereticks against the Church could not theÌ„ be accounted by him to be the Catholick Church nor yet to be infallible The second testimonie of Augustins where he sayeth That they who dissent from the bodie of Christ which is the Church they are not in the Catholick Church proveth nowise that the RomaÌ„ Church is this onlie Catholick Church But rather as the words of that testimonie beareth The whole body of Christendom And as for Jeroms words That it is all one to say the Roman faith and the Catholick faith I haue alreadie answered that this was because of her communion with the Catholick Church when Rome was orthodox and as Isai 1. 21 The faithfull City was not become an Har lot 10. THat the Churches unitie is not necessarie in al points of faith I answere that this is an impudent Calumnie as the Harmonie of Confession of reformed Churches showeth and ours in particular of 1581. art 16. For wee maintaine that a two-fold unitie is necessarie to be in Christs church to wit An unitie in Trueth and an unitie in affection both which wee should pray for and promove that as the psalmist speaketh 122. 7. peace may bee within her walls and prosperitie within her palaces And because they brag so much of unitie in doctrine and all points of faith for stopping the mouths of all Romanists ever heereafter ut ex ungue Leonem I will onelie amongst many instance but in one or two maine points of poperie that their unitie is like the division of tongues which was amongst the builders of Babell The first is papall Indulgences and Pardons which are so lucrative dependeth on their Purgatorie wherin thus they varie 1. Some of the old schoolmen as Bellar. witnesseth lib. 1. de Indulg cap. 2. they doubt of this spirituall treasure and Francis Mayro on 4. sent D. 19. maketh question in particular sayth hee of the treasure of Christs overflowing satisfactions laid up in the Church Againe Durand likewise on 4. sent D. 2. doubteth if the satisfaction of saints belong to the treasure but S. Thomas and Bonaventure sayeth hee thinketh that both belongeth thereunto Againe this is denyed by sundrie ancient Divines sayeth Bellarmin lib. 1. de Indulg cap. 7. That pardons delivereth men from punishment not onelie before the Church but also before God and verie graue Authours sayeth hee as Alfonsus Durand Paludanus Pope Adrian the 6. Petrus à Soto and Cardinall Cajetan hold That pardons were never given but for enjoyned penance but Aquinas Ioannes Major Sylvester Dominicus a Soto Michael medina Ledesinius Antonius Cordubensis Navarrus Panormitan and Ioannes Andreas sayeth hee these maintaine the contrarie 2. For the Persons that haue power to give pardons it is questioned sayeth Bellarmin lib. 1. de Indulg cap. 11. by what law Bishops may give pardons for some hold that they may do it by Gods law sayeth hee but others deny it yea Angelus in summâ— and Bartholemus Fumus do hold that all Priests who may heare confession may also grant pardons sayeth hee and they bring for their warrant Pope Innocentius and Panormitan but the coÌ„mon opinion sayth Bellarmin is contrarie to these 3. For the persons whom they availe thus they varie for amongst the Catholick Doctours sayeth Bellarmin lib. 1. de Indulg cap. 14. Ostiensis in summa and Biel on the canon of the Masse lect 57. haue taught that pardons nowise profite the dead and so this maâ—teth soule Masses but other Catholicks sayeh hee do hold the contrarie Again if they help the dead Bellarmin lib. 1. de Indulg cap. 14. showeth that it is controverted whether by way of suffrage or otherwise and that they are divyded in three opinions Last of all sayeth Bellarmin in the same place the hardest question of all is Whether pardons do help the dead upon any justice or condignitie or onely of the meer and free favour of God and congruitie some hold the first sayeth he as Dominicê° Soto on 4. sent d. 21. Navarrus others hold it to be meerlie of the mercy bounty of God And so holdeth Cajetan Petrus a Soto Cordubensis and others Now in such a division of tongues and Pen's in this point what is popish unitie let any man judge The second grand point which I will instance is TranssubstantiatioÌ„ wheron is grounded the Idoll of their Masse and that idolatrous adoration of their Hostie wherein sayth the Iesuite Aâ—lapide on Isai 7. 14. by the words of consecration as the bread is trulie and reallie transsubstantiat so Christ is brought forth and as it were begotten upon the Altar so powerfully efficaciouslie as if Christ were not yet incarnat yet by these words this is my Bodie He should be incarnat and assume an humane bodie therfore sayth he the Priest is as the Virgin that bare him the Altar is the manger the little Emmanuell which hee beareth is Christ brought
Hezekiah was 2. Chron. 29. 15. 31 and Iosiah 2. Chron. 35. 2. 3. and 6. and as Nehemiah was 13. 7. 8. and 28. acting in matters ecclesiastical civilie but not usurping any power or practise as Vzziah did 2. Chron. 26. which belonged to the Priests office or of a Pastourall charge in doctrine discipline or administration of sacraments but as Princes should to cause and see that God be worshipped aright discipline be exercised as it ought within their Dominions that so as their power is from God so it may be imployed chieflie for God as nursing Fathers and mothers to his Church and as no scripture debarreth Princes and Magistrats froÌ„ medling with such causes in the manner forenamed but admitteth them to be Governours therein so likewise doth antiquitie as we may see in the person of Constantine the first Christian Emperour as Eusebius in his third book of his life c. 13. reporteth and of his carriage in the first Councell of Nice and decision of matters of faith whâ—â— medling the Emperours also â—ad in such causes Socrates likewise declareth in the pâ—oeme of his fifth book of ecclesiasticall historie Augustin also contra Cresconium lib. 3. cap. 51. and de Civit. Dei lib. 5. c. 24. Athanasius in his second Apologie p. 797. Graecolat appealing to the Emperour Constantine against the unjust proceedings of the Councell of Tyre in his behalf As Flavianus in the like case did to the Emperours Theodosius and Valentinian But I cannot marvell enough that this pamphleter should so touch upon a womans government of a particulare nationall Church in a civill way within her Dominion whil as a craftie vile Strumpet named Pope Iohn the eight did governe the whole Roman Church which they cal Catholick as Christs vicar and head thereof two years a moneth and foure dayes till going in procession and surprysed by paines of child-birth being upon the publick street delivered Shee thereafter died for which cause in detestation of the fact as Platina the Popes Secretarie all ancient Romanist histriographers speake No Pope ever since went that way in publick procession as Martinus Polonus Sigebert Fasciculus temporum Marianus Scotus and many others ancient Records do testifie whom I can produce And as for any testimonies of Fathers which he bringeth as Damascen's where he sayeth I consent not that the Church of God be governed by Kings and in Theodorets historie that one Eulogius said concerning the Emperour Valens coÌ„manding by his officer what did belong to a Bishop What was hee made Bishope sayeth he that day when he was crowned Emperour and Ignatius who commandeth all men even the Emperour himself to be obedient to the Bishope all these I say makes nothing against that which I haue said before but onlie against civill Princes their usurpation of what belongeth properlie and onlie to the Ecclesiasticall office and persons vested therwith in doctrin and discipline And if we will look to Antiquity we shall find that in this point popish doctrine debarring princes or the civill Magistrat from any medling in Ecclesiasticall effaires as Bellar. teaches lib. 1. de clericis c. 28. 29. joyneth hands with the ancieÌ„t hereticks the Donatists who did contend in likemanner that the cognition tryall and medling with Ecclesiasticall effaires belongeth nowise to the Magistrat And therfore this was the speech of Donatê° Quid est Imperatori cum Ecclesia or What hath the Emperour adoe with the Church as Optatus Milevitanê° declareth in his third book against Parmenian and Augustin likewise lib. 1. contra epist Parmeniani c. 7. epist 166. Whereas the harmonie of confessions of faith and ours in particulare 1581. art 24. sayeth Moreover to Kings Princes Rulers aâ—d Magistrats we affirme that chieflie and most principallie the conservation and purging of Religion appertaineth so that not onlie they are appointed for civill policie but also for maintainance of the true religion and for supressing of idolatrie and superstition as in David Iosaphat Ezekias Iosias and others highlie commended for their zeale in that case may be espyed in our later confession 1647. cap. 23. That for the better effecting wherof they haue power to call Synods to be present at them and to provyde that whatsoever is transacted in them bee according to the minde of God 13. THat Antichrist shall not be a particulare man and that the Pope is Antichrist VVHich he sayeth is contrary to 2. Thess 2. 3. where he is called That man of sinne c. and therefore a particulare man onlie Whereunto I answere in the Iesuit Ribera's words on Revel 17. 10. That it is not unusuall in Scripture that by one man many the like and of the same incorporation are signified sayeth hee which he proveth out of Math. 22. 11. where by One man that wanted the wedding garment many such are signified and out of Dan. 7. where by the King of the Medes and Persians not any individuall and one onlie person is signified but the whole succession of these Kings one after another likewise by the coÌ„sent of all Romanists that speech 2. Thess 2. 7. wher it is said Onlie he who now letteth will let till he be taken out of the way is to be understood not of an individuall Roman Emperour onelie but of the whole succession of the old Roman Emperours then resident at Rome in their full integrity Yea the papists even now when they say that the Pope is Christs vicar they meane not this or that Pope onlie but the whole succession of such one after another The second place is Revel 13. 18. Where the number 666. is called the number of a man whence hee concludeth That Antichrist shall be one onlie individuall man To which I answere that from the number of a man 666. to argue to the singularitie of a person is a bad consequence but by this number the Iesuite Ribera teacheth us better that Ireneus who lived neare to the Apostles times according to the coÌ„putation by the greek letters found it out to be Lateinos or Roman as their Church is called at this day Ecclesia latina seu Romana and the Pope Papa Romanus c. The third place is 1. Iohn 2. 22. That Antichrist denyeth the Father the Sonne which the Pope doeth not Whereunto I answere 1. That the word Antichrist is somtimes taken generallie for all these who openlie avowedly oppose Christ and his trueth and of such the Apostle Iohn speaketh verse 18. That even in his time there were many Antichrists And somtimes it is taken more strictlie as 2. Thess 2. for that great Antichrist to come wherby is signified the succession of such who under the profession of the Christian name shall notwithstanding oppose Christs trueth by all deceavablnesse of unrighteousnes and in deepest hypocrisie working in a mysterie and therefore is said to bee herned like the lamb but to speake like the dragon And in this sense we say that the Pope is Antichrist 2.
faith for a man himself as wee may see Math. 7. 22. The second place is Iam. 2. 24. where it is said Yee see therfore how that by works a man is justified and not by faith only To which I answer That beside O Ecumenius Theodoret and Beda on this place their owne Aquinas showeth the true meaning thereof Who objecting to this place Rom. 3. 20. where it is said by the deeds of the Law no flesh shall be justified in his sight he reconcileth them thus I answere sayeth he that to justifie may be taken two wayes either for the execution or for the manifestation of our justification and this way indeed a man is justified by works that is he is declared and manifested to bee just or it is taken for the infused habit of righteousnes and this way no man is justified by works sayeth he Likewise sayeth Doctour Paes a Portugall Frier The meaning of these words That Abraham was justified by works may be this as Theodoret expoundeth that he was declared just which exposition I approve most sayeth he The third place is Iam. 2. 14. where the Apostle sayeth What doth it profit though a man say hee hath faith not works can that faith saue him I answere 1. That the Apostle sayeth not Though a man haue faith but Though he say hee hath faith showing therby that an alleadgance onlie of faith availeth not to salvation 2. Aâ— their Estius with us showeth it is said ther that a dead and fruitlesse faith onlie according to the Apostles words verse 17. and 18. availeth not to salvation nor can be called a justifying faith The fourth place is Gal. 5. 6. Neither Circumcision nor uncircumcision availeth any thing but faith which worketh by loue which place is coincident with the former and doeth nowise militat against our doctrine of Iustification as the words of our coÌ„fession anno 1581. and 1647. c. 11. testifieth saying That faith receiving and relying onlie on Christ and his righteousnes is the onlie instrument of our Iustification â—et it is not alone in the person justified but is ever accompanied with all other saving graces and is no dead faith but worketh by loue And that this is also the doctrine of all other reformed Churches their own Cassander witnesseth consult art 4. As also Bellarmin lib. 1. de Iustif cap. 14. saying Iohn Calvin in his Antidote of the Councell cap. 11. Sess 6. sayeth That it is faith onlie that justifieth but yet not fayth which is alone as the heate of the sunne is that onlie which heateth the earth yet heate is not alone in the sunne but their is light also joyned with it the same also sayeth he doth Melancton Brentius Chemnitius teach with others And as for Fathers whom hee citeth or whose words he setteth downe such as Ambrose saying That faith alone sufficeth not Augustin that faith onlie saveth not without observing Gods Commandements they militat nowise against out doctrine as wee see confessed But I admire at the impudence or ignorance of this Pamphleter who in the next place ascribeth to us that we hold That good works are not necessarie to salvation whereas in the contrarie These are the words of our Confession of faith cap. 16. concerning their necessitie That they are the fruits and evidences of a true and livelie faith and by them Believers manifest their thankfulnes strengthneth their assurance edifieth their brethren adorneth the profession of the gospell stops the mouth of the adversaries and glorisieth God whose workmaÌ„ship they are created in Christ thereunto that having their fruit in holines they may haue the end life eternall being as Bernard speakes via Regni non causa regnandi 22. THat good works are not meritorious VVHich he sayeth is contrarie to Math. 16. 27. where it is said That Christ at his second coÌ„ming shall reward every one according to his works To which I will answere onlie in the words of Pope Gregorie in psal 7. poenit verba fac auditam who sayeth thus If the felicitie of the saints be mercie and not acquired by merits where is that which is written who shall render to every one according to his works If it be rendred then according to works how shall it be esteemed mercie but it it one thing sayeth he according to ones works and another thing to render for the works themselves For in that it â—â— said according to his works the qualitie of the work is understood that whose works are seene to be good his reward shall be also glorious as whose works are evill his reward shall be contrarie but as to that eternal life which we haue of God with God no labour can be equalled sayeth he no works can be compared Therfore also sayes their late Ferus on Rom. 2. 6. All that this word according doeth import in relation to good works is that the doing of them is a requisite condition without any sort of meriting sayeth he The second place is Math. 5. 11. Rejoyce and bee glad for great is your reward in heaven As also Math. 10. 42. That a cup of cold water given to one of Christs shall not want it reward Whereunto I answere 1. That we deny not but that good works haue their reward abyding them for so sayth our ConfessioÌ„ of faith 1647. cap. 16. art 6. That the Lord looking on believers in his Son it pleased hiâ— to accept reward that which is sincere altho accompanyed with many weaknesses and imperfections But wee distinguish and say that there is a reward in mercie wherof Hosea speaketh 10. 12. saying Sowe in righteousnes and reape in mercie As also the Apostle 2. Tim. 1. 16. 17. And there is a reward of merite called wages Rom. 6. 23. Where the Apostle sayeth The wages of sinne is death but by way of opposition he sayeth Life eternall is the free gift of God upon which place therfore sayeth Cardinall Cajetan according to Augustins like words de gra lib. arb cap. 9. The gift of God is Eternall life that we may understand sayeth he that it is not for our merits but of the free gift of God that in end we attaine to eternall life So also speaketh Lombard That we may understand that God bringeth us to eternall life sayeth he for his owne mercie sake and not for our merits So also speaketh their Ferus on Iohn 3. and Math. 20 Gabriel Biel on the the Canon of the Masse lect 47. â—nd others yea Bellarmin himself lib. 5. de Iustif cap. 19. confesseth That this hath beene the common and constant judgement of Divines in the Roman Church as Thomas Bonaventure Scotus Durand aâ—d others that God rewardeth good works of his meer liberalitie aboue any condignitie Flat coÌ„trar to that blasphemous speech of the Rhemists on Heb. 6. 10. saying That our good works are so fullie worthie of eternall life which God of his justice oweth to the workers â—f the same that he should be
also may be said of the nailes which nailed Christ to the Cross which from three ar multiplied to near threescore As also the speare that pierced Christs side to the image wherof they ascrive the opening of heavenâ— gate praying thus to it as if it heard them Ave ferrum triumphale intrans pectus in vitale Coeli pande ostia Than which what can be greater blasphemie idolatrie As for Fathers whom he onlie citeth but sets not down their words never one of theÌ„ proveth any adoratioÌ„ of Reliques yea Ierome epist 53. ad RipariuÌ„ sayeth Wee are so far from worshiping the Reliques of Martyrs that we will not worship the Sunn or moone Angels nor archangels And as for Ambrose his alleaged words which he telleth not wher they are to be found yet I answer to them that they prove nothing for hee sayeth onlie that Hee honours the wounds and ashes of the Martyrs which is only the memorie of their constant sufferings 36 THat the Creatures cannot be sanctified or made more holy than they are alreadie of their own nature VVHich he sayeth is contrarie to 1. Tim. 4. 4. where it is said That everie creature of God is good if it be received with thanksgiving To which I answere 1. That this proveth nothing against us for their owne Estius as also Lombard on this place showeth that the Apostle speaketh onlie of the sanctified use to believers of meate and drink being received with praier and thanksgiving 2 This place maketh rather against poperie to wit their prohibition of certaine sorts of meates at certaine times for conscience sake which is contratie altogether unto Christian libertie As for Math. 23. 17. and 19. Himself confesseth That the Altar is said to sanctifie the gift and the Temple the gold as thinges separate from a coÌ„mon to a holie use aâ— said to be holy by destinatioÌ„ but not by inâ—esion But the hallowing of the creature of which this man meaneth is the popish hallowing of their bells which they also baptise as also of their beads holy water and agnus Dei c. by plaine socerie conjuring the dead senslesse creatures speaking to theÌ„ as if they both heard and understood ascribing to theÌ„ divine miraculous operatioÌ„ one example or two wherof instead of many I shall instance of their conjuring their holie water as is set down in their owne Missall saying I conjure thee thou creature of water in the Name of the Father Sonne and Holie Ghost that thou become a chosen water to take away all the power of the Devill to drive him away with all his wicked angels The like they speake to the salt which they mixe with the water And which doubtles driveth away the Devill from the priests breast that conjureth the same as farre as a hungrie dog would flee from a fatt morsell the sprinkling also of which holie water might haue beene a good meane to haue driven away the devil from pope Sylvester the second when he came to him and rent his bodie in pieces as Platina and all other Roman Historians record And what equal vertue to Christs blood and miraculous operation they ascrive in likemanner to their hallowed Agnus Dei which they carrie about with them may bee seene by these verses which Pope Vrban sent with one of them to the Emperour of Grecia saying Peccatum frangit ut Christi sanguis angit c. and thereafter Portatus mundae de fluctibus eâ—ipit undae which if the Spanish Armado found true in 88. themselves best could tell 37 THat Children may be saved by their parents faith without the sacrament of baptisme VVHich he sayeth is contrarie to Iohn 3. 9. Except a man be borne againe of the water and the spirit he cannot enter into the kingdome of God To which I answer 1. As their owne Ferus expoundeth by this water Baptismall water is not to be understood but metaphoricallie the purging vertue of the spirit of Regeneration sayeth he Therfore also sayeth Lombard lib. 4. d. 4. God hath not tyed his power to sacraments so that the want doth not damnifie but the contempt for that some haue gotten invisible sanctification without the visible sacrament saith he so also speaketh Bellar. lib. 4 de Christo cap. 16. § ad locum and other Romanists with him Wherefore their owne Cassander concludeth consult art 9. saying That it is agreable to the judgement of the primitive Church and to the holy scriptures as Bonaventure on the 4. of the sentences LoÌ„bard dist 4. c. 2. shows that Infants dying without baptisme may be saved for if they cannot get baptisme being prevented by death as the faith of the Church and of these who offer them unto baptisme is reputed as their owne sayeth he so the will and desire of the Church and speciallie of the parents to haue them baptised is accepted for baptisme by that mercifull Father who accepts the will for the deed and tyeth none sayth he to what is impossible nor his own grace simplie to the externall sacrament As Bellarmin also affirmeth lib. 4. de Christo cap. ult § ad locum and who also confesseth lib. 1. de baptis cap. 4. § 5. That sindrie famous divines of the Roman Church as Cajetan and Biel others thoght it disagreable altogether from the mercie of God that infants should perish without their own fault The second place is Tit. 3. 5. wher it is said That according to the mercie of God wee ar saved by the washing of regeneration and renewing of the holie Ghost To which I answere That this place speaketh onlie of the work of Regeneration or renovation as absolutlie necessarie to salvation which somtimes is compared to washing by water as Ezek. 36. 25. and somtimes to purging by fire as Math. 3. 11. And which without baptismall washing the theefe on the Crosse found available to salvation as this text speaketh according to the free mercie of God The third place is Mark 16. 16. He that believeth and is baptised shall be saved but he that believeth not shall be damned To which place Bernard worthilie answereth epist 77. saying Mark when Christ said he that believeth and is baptised shall be saved warilie and well be sayeth not but hee that is not baptised shall be damned but only he that believeth not shall be damned Therefore sayeth their Carthusian on Iohn 3. 5. It is to bee understood that Baptisme is necessarie if oâ—casion serue to receive the sacrament of Baptisme otherwise the baptisme of the spirit sufficeth else the believing Theefe on the Crosse had beene excluded out of Paradise The fourth place is Gen. 17. 4. The uncircumcised child shal be cut off from his people but Circumsion was no more necessarie to the Isralits sayeth he than baptisme is to Christians To whom I answer That it is the contempt of that Sacrament that is meant and not the want therof if occasion served not to receive the same
others as witnesseth Bellarmin de extrema unctione lib. 1. cap. 2. who also confirmeth their opinion by diverse arguments The third place is Mark 16. 18. They shall lay hands on the sick they shall recover To which I answer 1. That there is no mention heer of any unction And 2. The effect of the laying on of the Apostles hands was recoverie which is not the effect as Cajetan speaketh of extreame unction As for the fathers whom he onlie citeth but setteth not down their words none of them maketh for his purpose and some of them are both looslie cited and judged by Erasmus counterfit as Augustin in speculo for therein are insert some verses of Boetius who was long after Augustin 43 THat no inward grace is given by impositioÌ„ of hands in holie orders that ordinarie vocation mission of Pastors is not necessarie in the Church FOr answere 1. The last of these Assertions That ordinarie vocations and mission of Ministers is not necessarie in the Church is so impudent grosâ—e a calumnie as I cannot enough wonder how he could vent or invent such a lie Seing both in our Confession of faith 1581. art 22. and in our later 1647. the contrary thereof may be seene And as for the first which he sayeth is contrarie to 2. Tim. 4. 6. where it is said Wherefore I put thee in remembrance that thou stirre up the gift of GOD which is in thee by putting on of my hands and 1. Tim. 4. 14. wher it is â—â—d Neglect not the gift that is in thee which was given thee by prophecie and laying on of the hands of the presbytrie I answere 1. There is heere a gift spoken of as Cardinal Cajetan acknowledgeth but not an inward grace or if grace an edifying grace for others Ephes 4. 11. 12. 2. This gift is expounded by Aquinas to be The talent or gift of knowledge wherwith he was endued to gaine soules or the Episcopall order or degree whereunto for that end hee was called and advanced as Cajetan and â—ombard also expoundeth Their late Estius also expoundeth this gift to be That abilitie that was given him of God to execute his charge of teaching exhorting convincing c. not that hee received the gift of all and sindrie of these upon a sudden when he was ordained sayth he for he ought not to haue beene ordained a Bishop except hee had beene endued with these gifts before sayeth he or that by this imposition of hands sayeth Aquinas Ministri dant gratiam The Ministers or presbyters coÌ„ferres grace on him that is ordained but that this signified onlie the grace that was conferred upon him before by Christ And wherby sayeth the ordinar glosse was confirmed to him that authoritie which he did receive to wit of the publick exercise of the holy Ministrie As for his citation of some Fathers the same is either so looslie as Augustin l. 4. quest super num but telles not what questioÌ„ wheras ther ar 65. questions on that book orelse he citeth them who maketh nowise for him as Cyprian who speaketh nothing in that Epistle of ordination He citeth also Optatus but no book whereas he write seven also Tertullian de praescrip but no chapter whereas there are 53. in that book 44 THat Priests and other religioê° persons who haue vowed chastitie to God may frelie marrie notwithstanding of their vow VVHich he sayeth is contrarie to Deut. 23. 22. where it is called A sinne to vow and thereafter to break it To which I answere That this place speaketh onlie of vows free lawfull and possible to be performed which popish forced moÌ„asticall vows of perpetual single life and the like annexed to holie orders are not and are so far from being a degree of higher perfection as they are rather superstitions and sinful snares as their Cassander calleth them in which no christiaÌ„ ought to intangle himself The uncleane fruits whereof may be seene in the lives of the Popes themselves froÌ„ them downward to the lowest skirts of their clergie as is notour to the world as I haue particularlie shown by their owne famous historians in the 16. chapter of my late Treatise called Antichrist pointed and painted out in his true colours Which made their owne Ferus on Math. 19. 12. to say You may see heerby how unwarily uncircumspectlie they do who close within Monastries their children being but young whilas they know not what sort of persons they will be wherby how great evils do arise sayeth hee Who is he that seeth not And of the rest of the popish clergie thus also speaketh their owne Cassander consult art 23. The matter now is come to that passe that yee shall not find scarce the hundreth man who abstaineth from the company of women sayeth he And againe this is to bee remarked as these who would enter in holie orders at restrained froÌ„ that which by Gods institution is permitted and is a remedie against lust to wit marriage which is called The Bed undefyled honourable in all Heb. 13. 4. So on the contrarie whoredom which is forbidden by God and wherof it is said in the same place That God will judge all such The same is permitted as we see in the Popes decretals dist 81. cap. Maximianus wher it is said That it is coÌ„monlie held that one ought not to be deposed for simple fornication And remarke the reason because saith the glosse very few ar found without that fault And therefore 1. we affirme that no such inforcement of such vowes should bee 2. That being made if tâ—â—y â—end to the prejudice of a mans soule by exposing him to the unavoidable danger of sin as fornication adulterie the like therfore they do not bind but are better broken than keeped The second place which he bringeth is 1. Tim. 5. 11. But the younger widowes refuse for wheÌ„ they haue began to wax wanton against Christ they will marrie c. To which I answere That this place is a direction onlie not to admitt to the office of diaconesses as Phebe is stiled RoÌ„ 16. 1. which at that time required unmarried women any that were young under the age of 60. years at least because howsoever they will professe a single life or continencie but their is no word of vowes yet they will not be able to performe the same and so will make but a rash and an unlawfull profession from which sort hee therefore disswadeth younger women verse 14. willeth that they rather marrie and bare children not to professe continencie yet thereafter as verse 15. to turne after satan by whoredom and lust This place then is rather against the making of such vowes or profession of perpetuall continencie in religious persons that are young the evills whereof in the Popish Church as their Ferus speaketh who is hee that knoweth not to the great provocation of Gods wrath staine of Christian religion and secret murder of thousands of poor