probably understood of persons brought unto Jesus Christ from among the Gentiles Rom. 15.16.12.1 Isa 66.20 and of their religious services as praise Psal 50.13.14 Hebr. 13.15 Prayer Rev. 8.3 The ordinary gloss understands Thymiama orationum the incense of Prayers so doth Paulus Burgensis Orationes c. The Prayers of innocent and holy persons are acceptable to me in every place Thus Irenaeus Hos quoque offerre vult c. He will have us to offer our gift at the Altar without ceasing Iren. ado haers l. 4. c. 34. ad fin Now the Altar is in Heaven thither our Prayers and offerings are directed Remigius calls these spirituall sacrifices which succeed the Jews carnall ones than which what can be more plain against the sasacrifice of the Mass which is a carnall sacrifice 1.3 We grant the Eucharist is a sacrifice in those respects that some of the Ancients call it so 1. In respect of the prayers and praises which we offer to God in the administration of it Thus Eusebius saith Itaque sacrificamus Euseb apud Lyran in Mal. 1. c. Therefore we sacrifice and offer incense celebrating the memory of that great sacrifice according to the mysteries delivered to us giving thanks unto God for our Redemption and offering to him Religious Hymnes and holie Prayers we Sacrifice therefore to the most high God the Sacrifice of Praise c. Hence is the name Eucharist given to the Lords Supper 2. In respect of Christs Sacrifice which is there represented and as it were renewed by the memory of it Cassand Consult Act. 24. p. 999. Thus Christ is said to be crucified before the Galatians eyes Gal. 3.1 Cassander sets it forth thus according to the judgment of Antiquity Non hic novum Sacrificium c. Here is no new Sacrifice but the same which was offered on the Cross and a mystical commemoration of that Sacrifice which was performed on the Cross and a representation of Christs Priesthood and Sacrifice continued in heaven whereby here is not wrought any new expiation or remission of sins but we desire that Sacrifice which was oce offered on the Cross may become effectual unto us To this purpose he brings in the testimony of Ambrose or Chrysostome saying In Christo semel c. They once offered up a Sacrifice Christ sufficient for our salvation Why then do we everie day offer Although we dailie offer it s onlie in remembrance of Christs Death In respect of the natures of Bread and Wine which were brought by the people and as it were presented to God In this regard so far as I understand him Irenaeus calls the Lords Supper a Sacrifice and he hath divers expressions to this purpose Lib. 4. c. 33. Christ gave counsel to his Disciples to offer up to God the first fruits of his creatures If you ask how we are to consider God when we offer to him he tells us a little after The Church in the whole world doth offer unto God who gives us food the first fruits of his gifts More fully to this purpose c. 34. It behoves us to offer unto God the first fruits of his creatures as Moses saith thou shalt not appear before the Lord emptie and the reason is Gods Dominion over us in regard whereof the Jewes had their Tythe consecrated to God and we that have obtained greater libertie then they ought freely to devote what we have to the Lords use as the poor Widdow gave her Mite into the Treasures Again in this same Chapter we ought to be thankful to our Maker offering unto him of the first fruits of his creatures and this Oblation the Church onlie offers to God in a pure manner offering unto him of his creatures with thanksgiving Now the Jewes they offer not because their hands are full of blood and they receive not the word by whom we offer unto God Mark it not said whom but by whom we offer unto God Now that this Father was ignorant of Transubstantiation is most evident by what he saith lib. 5. When therefore the Wine and Bread receive the Word of God they become the Eucharist of the body and blood of Christ of which our bodily substance is made and increased which cannot be said of meer species of bread or Christs body Erasmus ingeniously confesseth of him that he saith nothing clearly of Transubstantiation I have been longer in this Father because you seem to build much upon him 4. Inst Altars We have an Altar whereof they have no power to eat who serve the tabernacle Hebr. 13. Answ Although many Protestants dislike the name Altar Yet the thing it self is not disliked by any whether you understand by this text Christ as Theodoret apud Lyran and the glosse or that which the Apostle calls the table of the Lord. 1 Cor. 10.21 and which is called by Gregory Nissen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an holy table an Altar inviolable One and the same thing is an Evangelical Altar and an holy Table 5. Inst Power in Priests to forgive sins whose sins ye shall forgive they are forgiven them and whole sins ye shall retain they are retained John 20. Answ No Protestants do deny power of forgivenesse of sins to the Ministers of Christ The differenc betwixt you and us is not about the thing it selfe whether there be a power in them but about the quality of it as whether it be a judiciary or a Ministerial power whether they properly forgive or but declare Gods forgivenesses of penitent sinners We deny them a judiciary and proper power of forgiveness which belongs only to God but acknowledge their Ministerial 6. Confession Confesse your sins one to another Jam. 5. And many of them that believed came confessing their Sins Act. 19. Answ Protestants acknowledg the usefulnesse of confession when a Christian is troubled with the burden of some sin whether it be made to a Christian friend that is able to advise comfort or pray for him or to a Minister of the Word but deny the absolute necessity of set confession of all known sins in the ears of a Priest The Scriptures you urge prove not Popish confession Not the former for it bids us confesse one to another i. e. according to the glosse Coaequalibus to our equals but your Priests would be loath to be numbred among the common people as their equals only Nor the later for that speaks of some only that came and of their confession of their Deeds as the Rhemists only And it s very probable only their sorceries and witchcraft which they manifested their dislike of by the burning of their books whereby they had learned to practise their wicked deeds 7. Inst Justification by works Do you see that a man is justified by works and not by faith only Jam 2. Answ We own and subscribe to the truth of St James's assertion yet believe it must not clash with that of Saint Paul Rom. 3.28 Therefore we conclude that a man is justified
Christ which they had before resisted 4. Your fourth text shews if it be any thing to our present purpose that the Spirit and your Roman Church are two Masters that cannot both be served and therefore it s not strange you have opposed the Spirit whilst you have stood for your Churches interest But Sir know that the Spirit of God and the true Church are not contrary Masters much lesse the Spirit of God in private persons and the same Spirit in publique Ministers The Spirit of God is in the Church and in every particular and reall member thereof revealing himself to each according to the capacity and need of every member 2. You affirm concerning the Scriptures that the Scripture is deficient which you prove by Scripture and by Reason 1. By Scripture for Scripture attesteth it in that it refers to the Church Answ 1. The Scripture never refers to the Church for the perfecting of it that so it may become a perfect Rule of Faith Azor. instit moral part 2. l. 5. c. 24. ad finem if it do shew me where for I know not 2. Your own Authors confesse that the Church cannot make an article of faith how then can she supply the Scriptures deficiency 2. You attempt to prove it by reason saying reason makes it good because it declares not all points that Christians are bound to believe which they acknowledg themselves bound to beleeve Answ 1. I could bring many testimonies to prove that Scripture is a rule your selves grant it to be a rule when you call it Canonical with exclusion of other writings now it s no rule if it be not perfect for the rule that faith requires ought to be as full and ample as the duty of faith 2. The Scripture asserts that whatsoever we are bound to beleeve as necessary to salvation to be beleeved is contained in Scripture that noted place 2 Tim. 3.15 16. makes it evident the abundant utility shews its sufficiency to instruct any to salvation that speech of Biel Quomodo anima hominis In Can. miss lect 7. f. 146. c. How can the soul of man live the life of Righteousnâ—sse and Grace unlesse it know Gods will and those things which according to it are just or unjust to be done or to be left undone to be loved or to be hated to be fear'd or to be attempted and what are to be beleeved and wâ—at to be hoped for with what ever else is necessary to our salvation all which sola docet sacra Scriptura the sacred Scripture alone tâ—acheth Indeed we grant that all things to be beleived are not expresly set down in Scripture nevertheless what is not expressed may be deduced from that which is expressed or analogically reduced thereunto But I come to your instances of points of faith which Scripture declares not 1. Instance concerning Scriptures You say they declare not that those books of Scripture which are received for Canonical are so indeed that some are Canonical other some Apocriphal that they are determinately these or others â—nsw 1. They do declare that those books which are received for Canonical by Protestants are such and the Apocryphal books are not such For 1. One part of Scriptures gives testimony of another The New Testament bears witness of those books that go under the name of Moses the Prophets and Psalms again they give testimony to the New Testament Yea the whole Scripture doth bear witness to it self that it is the Word of God haveing those intinsecal notes whereby it may be known thus it is with the book of the creatures which sets forth the wisdom power and goodness of God and is therefore a witnesse thereof Now if it be asked whence it appears that this is a witnesse it must be granted that it appears by that order which is in the Creation together with the profitablenesse and usefullnesse of all things in their places The harmony consent spiritual profit c. of Gods Word in Scripture doth evidence that it is Gods Word and sacred Scripture If it were not thus that Scripture gave testimony of it self how doth the Church it self know Scripture to be Scripture She cannot plead Enthusiasme and the humane testimony of Fathers is no sufficient ground for infallibility 2ly All things are written by the Apostles which are necessary to be beleeved by all men Bellarm. de suffis script c. 11. these are Bellarmines words but to beleeve the Scriptures to be the Scripture is necessary for all men say you therefore it must needs follow that its written by the Apostles that the Scriptures are Scriptures 3ly By way of retortion I pray Sir how do you know that this or the other is the true Church for this Bellarmine saith must be certainly known in as much as all opinions depend upon his testimonies The same way that you say the Church may be known even by it self the same way do we know the Scriptures they give evidence to themselves 4th The exact knowledg of what books are Canonical is not absolutely necessary to be beleeved I deny not but the knowledg of Gods Word is thus necessary and this may be where that knowledg is wanting It cannot rationally be denyed that Christians for some hundred years after the Apostles did know the Word of God yet wanted exact knowledg of what books were Canonical nor was the knowledg of them judged necessary to salvation 2. Instance concerning the Jewish Sabboth You say The Scripture declare not that the Jews Sabboth â—s to be neglected and laid aside and the sunday solemnized An w. The Scriptures declare both The first Col. 2.16 17. Let no man judg you in respect of the Sabboth days which are a shaddow of things to come but the body is of Christ Azorius saith the precept of the Sabboth Azor. inst tuor p. 2. l. 1. c. 1. if you consider the determinate and set time did belong to the ceremonial Law and therefore was abolished by the death of Christ Now the Scriptures are most clear and full for the abolishing of the ceremonies For the second the Scriptures expresly teach the solemnization of Sunday 1 Cor. 16. Apoc. 1. Calling it the Lords day Rhem. amot on Gal. 4.10 The Rhemists say In the Apoc. c. 1. There is plain mention of the Sunday that is our Lords day unto which the Jewes Sabboth was altered 3. Instance Concerning the Creed you say The Scriptures declare not that the Creed is authentique and truly the Apostles Answ 1. If you consider the matter of it the Scriptures declare that it is truly authentique and the Apostles for the articles thereof are Apostolique Doctrine contained in the Scriptures Every article may be proved by them 2ly If you consider the form or composure of it that the Apostles made it each one of them addding an article to it this is not necessary to be beleived being but grounded on humane fallible testimony 4. Inst Concerning things indifferent
us of nourishment by his Body so we ought to have the Cup to assure us of an interest in his blood bread it self being neither naturally nor Ex Instituto any representation of blood Cass supr And certainly from hence divers of the Fathers did conclude the use of the Cup necessary for the people See Origen and Augustine cited by Cassander to this purpose Lastly you say For Confirmation look up into the Primitive times even of the Apostles and Christ Act. 2.42.46 and you will find by their promiscuous Communion sometimes under one kinde sometimes under another and sometimes under both that they never understood of any Commandement of Communicating undâ—r both kindes Reply 1. The Councell of Constance acknowledgeth that as Christ did Institute and Administer it under both kinds so the Primitive Christians did use it 2. What reason can be given why in other Sacraments Jewish and Christians the materiall part should be determined and appointed and that in this it should be left to the discretion of a Pope 3. If it was such a matter of indifferency in the Primitive times whether Christians did communicate in either or both kinds How comes it now to be a matter of necessitie so as Christians may not Communicate under both kinds But 4. I challenge you to name one ancient and approved Author who asserts that the Primitive Christians did communicate in wine onely or in bread onely which will be as hard for you to do as for the Artotyritae to prove that they communicated in bread and cheese 5. The Text you urge proves not your assertion For first there is no mention of their communicating in wine onely which is one part of your assertion 2. Breaking of Bread doth not infer their Sacramentall receiving of Bread onely It s a noted Hebrew phrase and is as much as giving or eating of meat of what kind soever as Lament 4.4 Isai 58.7 Sanctius upon the Text you mention saith Omnis cibus c. All kinde of meat in Scripture languge is called Bread But beside how will it be proved to be meant of the Lords Supper Lyranus understands it of ordinary eating so do Chrysostome and Oecumenius and why may it not be understood of their Love-feasts which were means of preserving Charity amongst Christians or of the distribution of meat out of the common stock for the relief of poor Christians according to the custome of those times related by Sanctius And thus it very well answers the Hebrew phrase Isa 58. where you reade of breaking bread to the hungry Lastly supposing it to be understood of the Lords Supper it must give way to a Sonecdoche the Bread being put for both Elements else the Apostles did either not communicate with them which is against the Text or if they did they were sacrilegious in Communicating in one kind onely there being as you say a Command for them to Communicate in both 2. Else it was no Sacrament Commemorative of Christs death because this cannot be lively and fully set forth under one kind as your self have acknowledge It must therefore either not be meant of the Sacrament or if it be Bread must be taken for both Elements and either of these doth destroy the inferences you raise from the Text. To conclude Look you into the Primitive times of the Apostles and Christ and see if you find Communion under one kind an Article of Faith as now it is and if you find it not as I am sure you cannot ceas that loud cry of the antiquity of your Faith wherewith you fil the ears and puzzle the heads of illiterate and credulous persons The Epilogue I have done with the book The Epilogue only remains shuft up with fained and flattering words to deceive the simple Reader containing more Rhetorick than Logick more of words than reason and therefore not worthy any particular inquisition and confutation yet in imitation of it I shall address my self to the Reader by way of advice against the delusiv charms of this Syren Desiring thee to consider his assertions and my answers to them and weigh them by Scripture and reason and what thou findest according to these receive and intertain I would not with this Authour perswade thee to a groundless credulitie that thou shouldest receive a way without trying it whilest he cries out It behoves you to effect it with speed and not stand reasoning hâ—w this why the other replies beget delayes and delayes are seldome out of the ill company of danger Epil pag. 124. Himselfe delivers better Doctrine and safer for thee when he tells thee That Christianitie is not against reason and he is to be reputed silly and light that hastneth upon a truth Ecclus 19. however propoâ—ed without examination of its credibilitie and consistence with nature which must be the work of reason nay more Page 25. that belief is beholding to reason even for discerning and finding out her guide the true Church which sentences I leave this Doctor to reconcile Be not of those silly and light ones The Apostle bids us prove all things and hold fast that which is good That which is suddenly believed is as easily rejected as before received Deliberations are means of setledness Art thou out of the way of truth return and live Angels will rejoyce over thee though not in expectation of the reparation of their ruines as this Author speaks they being happy and from the beginning above the verge of a ruinous estate Seek the way to Sion peace is within her walls and prosperity within her palaces Hast thou received the truth hold it fast contend earnestly for it sell it not Let not the Images of Babylon the images of men pourtrayed upon the walls pourtrayed with vermilion girded with girdles upon their loyns exceeding in dyed attire upon their heads c. allure thee that thou shouldest commit Adultery with them and that the Babylonians should come into thy bed of love and defile thee with their whoredoms and thy mind be alienated from the true Church where the word of God is purely preached and the Sacraments rightly administred where is purity without pomp divine verities without humane traditions religious worship without superstition Finally where Christ Jesus is exalted in his Person Natures Offices and the Elect called edified comforted and out of which ordinarily there is no Salvation These are the Badges of the Reformed Churches in which thou mayest ride safely till at last thou be set on shore in that Country where thou shalt find an eternal and exceeding weight of glory the free reward of thy constancy prepared for thee and shalt for ever sing praises to God and to the Lamb that sits upon the Throne whom thou hast served FINIS Reader thou art desired to mend these Errata's with thy Pen there are some other litteral faults escaped which thou mayest discern in reading and so receive no prejudice PAge 6. l. 21. r. Christianis p. 10. l. 12. r. Cuivis p. 12. l. 1. r. Gospels p. 14. l. 22. r. you p. 16. l. 21. fo 1. r. 5. p. 19. l. 28. r. praelati p. 31. l. 5. for Church r. Pope p. 33. l. 26. r. not p. 52. l. 23. for men r. Pen p. 59. l. 27. r. Successors p. 65. l. 4. r. by p. 70. l. 19. r. Dowaists p. 76. l. 22. r. as if p. 81. l. 22. r. mendata 24. r. us p. 92. l. 1. for hope r. Pope p. 103. l. 1. r. are p. 105. l. 30. r. be p. 122. l. 24. r. its l testimony p. 130. l. 2. r. i. e. p. 133. l. 7. r. 1 trow p. 153. .27 r. mediation p. 136. l. 28. r. mediation 137. l. 18. r. valid p. 144. l. 12. r. leaning p. 170. l. 12. r. exorcise p. 178. l. 10. r. naming 185. l. 18. r. way p. 189. l. 2. r. gross carnal presence p. 215. l. 8. r. private 217. l. 25. r. Rom. 8.8 by Syricius p. 221. l. 1. are p. 222. l. 19. r. Azorius l. 30. r. Azorius p. 236. l. 1. r. omit p. 237. l. 16. r. in them p. 239. l. 24. r. to your selves p. 253. l. 22. r. unaccompanied p. 259. l. 24. r. seven p. 275. l. 20. r. individed p. 286. l. 9. r. he hath p. 291. l. 1. r. should not p. 292. l. 1. 5. r. taste p. 310. l. 23. r. not without p. 312. l. 1. r. again p. 317. l. 15. dele he p. 321. l. 2. 7. r. meanness p. 329. l. 11. r. she p. 343. l. 10. r. bring p. 347. l. 12. for three r. thirdly p. 351. l. 2. r. tearming l. 4. r. suppose
All Papists If you have are mens judgments and thoughts visible to the eye Or did they all write their judgments and give you them that your eye might see them But I shall confute this hereafter 2. Why do you vary your phrase for first you say this unity is an effect of acknowledgiâ—g the Church for the rule of belief And then as thinking you had missed it you speak of actual squaring mens belief to the Church There is a great difference betwixt these A Papist may acknowledg the Church to be the rule of faith yet through ignorance of what the Church holds or some other cause he may not square his belief to the Church Experience tells me that many Papists in these parts acknowledg the Church to be the rule of belief yet it s hard to find one that doth not in some point or other differ from the Church I have found many that in some points dissent from her Soto and Catharinus who were both present at the Trent Council could not agree what was the Councils meaning in the points of Original sin and justification but wrote one against the other of those subjects So that though both of them might acknowledg the Church to be the rule of faith yet they could not both square their belief to the Church unlesse she be a maintainer of contrary Doctrines 4. May not experience carry it as much for the Scriptures and shew that they are the rule of faith for its most certain that all that square their belief to the Scriptures are one in Religion Thus the primitive Christians did square their belief to the Scriptures and were unanimous It s mens leaving the Scriptures and building upon their own fancies or building their faith upon changable and unstable men that makes dissentions and jarring The Word of God being always the same there cannot be dissention where is conformity to it 2. You give a reason hereof saying Of which no other reason can be given but that the Church is alwaies constant and certain other rules subject to uncertainty and change Answ 1. What mean you when you say that the Church is always constant and certain is it in regard of existence I grant it of the Catholique but deny it of your Roman Church God had a Church before there was a Roman Church and when Babylon the great is fallen there will be the Church still I know no warrant you have that your Church shall always continue there is much in Scripture to perswade the contrary Or 2. Is it in regard of holding and manifestation of the truth but this way it hath not been always constant Time was when it was Arian under Liberius and the Orthodox grievously persecuted in it time was when it administred the Lords supper to Children even for 600 years Time was when the Bible of Clemeâ—t was commanded under the danger of a curse to be received as only Authentical now Sixtus his Bible must be so received upon the same danger Time was when your twelve articles of Pope Pius's creed were not enjoyned as necessary to be believed to salvation as now they are Again Sometimes it hath happened that the Church could not would not or durst not manifest the truth Where was then its certainty The question about the efficâ—cy of grace was twice brought to the Apostolique chair forsooth and after many years disputation in regard of its subtilty it was sent away with the difficulties in determination wherewith it came thither Questions it seems must be easy or else your vertual Church cannot certainly determine them What certainty is here when subtilties can stop the Popes determinations Your decrees concerni g the virgins impeccability in the Council of Trent are dark and of no great certainty 2. It s fâ—lse that other rules are subject to uncertainty and change The Scriptures are more certain and unchangable than your Church they are called a more sure word of prophecy to which we do well that we take heâ—d But that we might think that you reverence Scriptures you say True it is that Scripture in itsel that iâ— as it is the Word of God dictatâ—d bâ— the Holâ—-Ghost is certain and infallible but to us 2 Tim. 3. to wiâ— as it is liable to this and to oth rs privâ—te interpretation it is as uncertain and â—allible as man witnesse the many contrary interprâ—tations c. Answ 1. The Scripture is not only certain in it selfe but even to us and therefore the Apostle speaking to private Christians 2 Pet. 1. saith We have also a more sure word of Prophecy whereunto ye d well that ye take heed as unto a light c. The Scripture oft declares its own plainnesse and certainty as to us Prov. 8.9 All the words of my mouth are plain to him that understandeth they are plain obvious Vatabl. and easie to be understood Psal 19.7 The testimony of the Lord is SVRE making wise the simple Psalm 1â—9 130 The en rance â—f thy Word giveth liâ—ht it giveth undâ—rstanding unâ—o the simple 2. Th u h particular men may makâ— wrâ—ng interpre ations of some placâ—s yâ—t thâ—s is when they use not that diligence and those means that they ought to use as viewing antecedent and subsequent Scriptures comparing like places considering what words are figurative what proper reading and pondering the interpretation of the learned bringing all to the rule of faith i. e. plain places wherein the articles of faith are clearly propounded Tertul. l. de veland virgin or if you will the Apostles Creed which Tertullian calls the immutable and unalterable rule of faith And your selves grant that the virtual Church may erre if she use not diligence 3. May not the same you say of Scripture be said of your Popes Decretals Councils Canons c. may not these have wrong interpretations No doubt but they may witness the difference betwixt Soto and Catharinus Certain it is that the Scriptures in points necessary to salvation are more clear than your Decrees and Canons Lastly I know not what you quote 2 Tim. 3. For I find nothing for you in that Chapter but rather against you Timothy had known the Scriptures from a child and they are said to be able to make him wise to salvation through faith which is in Christ Jesus Here is study of the Scriptures note of the Churches Canons Here is faith in Jesus Christ not in the Church The Scriptures as I said or ignorant of such expressions CHAP. VIII Of the Spirit of Spiritists WHen I had read this Title and compared it with the Title of your tenth Chapter I thought Spiritists and Protestants had noted two distinct kinds of persons But the matter of this and the next Chapter shew that in the language of the beast they are the same It s strange you bring not in Scripturists and Christians they are equally strange to you who glory only in the name CATHOLIQUE but why do you use these names Is it
be so evident in it self why do not all Papists agree with you but rather oppose you 2. Your reason is most ridiculous 't is this The true Church was before any false one therefore succession is proper to the true Church If you had been speaking of antiquity your argument would have had some force in it but antiquity and succession are different things constituting two distinct notes of your Church Antiquity properly points at the beginning of Churches succession only at the continuation of them But I think your mind was upon antiquity for in your fifth Section you purposely handle it and your meaning here is this that false Churches cannot derive their succession to the first foundation thereof which is Christ for you say There must be a stop and bar betwixt whatsoever counterfeit Church and Christ c. To which I answer 1. Heretical Churches as such cannot derive their succession from Christ or the Apostles for then they should derive their Heresies also But 2. Those Churches that are now or have lately been Heretical may yet derive a personal succession from Christ in as much as at first they were planted and established in the truth by the Apostles but have since degenerated Thus it is with the Greek Churches and your Roman Church and probably was with the Arians who though they wanted doctrinal succession yet might have personal there being Bishops of note who maintained that Heresie In the former regard its true which you say that the Arian derivation climbeth no further then Arius there 's a great difference betwixt succession of Doctrines and persons though you seem to take no notice of it Lastly you return to the Protestant Church and whereas it s said There have been named in several ages the Albigenses the Apostolici Wickliff Hus. You Answer None of these were Protestants c. Rep. 1. Some of these were Protestants the Albigenses otherwise called Waldenses were Protestants Parsons confesseth that they devised and framed out of Scripture the whole platform of the Protestant Gospel Pars 3. Con. part 3. Hist of France Book 1. pag. 15. edit an 1595. Id. p. 67. A French Historian writes thus of them Who in spite of all the Potentates in Christendom sowed about the year 1100. and even since their Doctrine smally differing from the Protestants at this day For the further clearing of this take this extract of their confession of Faith which they delivered to Francis 1. Of France about the year 1540. and which they said was taught unto them ever since the year 1200. It contained the Articles of God the Father Creator of all things of the Son advâ—cate and Intercessor for mankind of the Holy Ghost Comforter and Teacher of the Truth of the Church which they said to be assembled of all the chosen having Jâ—sus Christ for Head of Ministers of the Maâ—istrate whom they confessed ordained of God to punish Malefactors and defend the good to whom it sufficeth not only to carry honor but also to pay Taxes and Imposts without acception of state whatsoever and that at the example of Christ who did likewise practice it Of Baptism which they maintained to be a visible and extenor sign represeâ—ting unto us the Regenerati n of the Spirit and Mortification of the Members Of the Lords Supper which they hold for a thanksgiving and commemora ion of the benefit received by Christ Of Marriage which they say was not forbidden to any by h w much it was Holy and ordained oâ— God Of good work wherâ—in they ought to imploy themselves continually â—f Mans tradition which they ought to shun protesting in Sums that the Rule of their Faith was the Old and New Testament and that they believed all which was contained in the Apostles Creed This positive Confession I have taken verbatim out of the French Historian to which I may add a Negative one out of Aeneas Silvius and others viz. they held that the Bishop of Rome was not above other Bishops That prayers for the dead and Purgatory were devised by the Priests for their own gain That the Images of God and Saints were to be defaced that confirmation and extream unction were no Sacraments That it is vain to pray to the Saints in Heaven since they cannot help us That auricular confession was a trifling thing That it was not meritorious to keep set Fasts of the Church and that such a set number of Canonical hours in praying was vain That Oyl and Chrism were not to be used in Baptism That the Church of Rome was not the Holy Church nor Spouse of Christ but Babylon the mother of Abominations If you desire to see more of them read Calverii Epitom Historian page 555. where you have a large Catalogue of them and now let the reader judge whether they were Protestants or no. But you object two things to prove that they were not Protestants 1. They hold not in all points with them For this you cite divers Authors But I answer 1. I confesse the Authors you mention do severally attribute divers errors to them but these witnesses agree not amongst themselves Guido Carmelita chargeth them with saying that Masse is to be said once only every year Aeneas Silvius contrarily saith that they hold that the Priest may consecrate at any time and minister to them that require it The same Guido saith they held that the words of consecration must be no other but the Pater noster seven times said over the bread but Aeneas Sylvius Antonius and Luxemburg say the contrary affirming that they thought it sufficient to speak the Sacramental words only Prateolus chargeth them with Manicheisme but Reinerus the French Historian and others free them from it 2. Their confessions shew that there is very small difference betwixt them and the Protestants 3. Though they should not hold in all points with Protestants yet they might be Protestants perfect complyance is not absolutely necessary to constitute a person a member of the Church Many of the members of the Church of Rome Corinth Galatia c. did not agree in all points with those Churches yet were members of them The French Papists go under the name of Catholiques yet agree not in all points with the Church of Rome for they deny the Pope to be above a general Council and that the Council of Trent was Oecumenical and Lawfull The books of many named Catholiques have been censured for unsound speeches and because they have not held in all points with your Churh yet are Catholiques still The Apostle supposeth that though those who are perfect do walk by the same rule yet some may be otherwise minded Phil. 3.15 which the Rhemists in their note on that place clearly grant 2. You object that they hold not in all points with themselves Answ 1. We are beholding to you for your good opinion of Protestants the argu-is this They that hold not in all points with themselves are not Protestants The Waldenses hold not
both to pray with him and to anoint him which is far from the ceremony of extream unction thus far Cajetan 3. Saint James's unction is no Sacrament it neither pretends to the name of Sacrament nor refers to any express institution of Jesus Christ which is the property of Evangelicall Sacraments but Popish unction assumeth to it self this name and that in a proper acception against both Scripture and antiquitie Scripture mentioning onely Christs institution of Baptisme and the Supper and antiquity when it speaks of proper Sacraments doing no more Rabanus Maurus who lived about 800 years ago acknowledgeth no more but Baptisme and the Lords Supper Hence I conclude that Protestants though opposite to Popish fopperies are not contrary to Apostolicall Doctrine 11. Inst The Bishop of Romes supremacie in spirituall matters Thou art Peter and upon this rock will I build my Church Feed my sheep To thee will I give the keyes of the kingdome of Heaven and whatsoever thou shalt loose on earth shall be loosed in Heaven whatsoever thou shalt tie on earth shall be tied in Heaven Matth. 16. Answ 1. Why do you seperate the Popes Spirituall from his Temporall power for we deny both and they are alike expressed in Scripture but 2. The Popes Supremacy in Spirituall matters is not in plain and formall tearms here expressed for 1. Here is no mention of any Pope or his Supremacy in Spirituall matters here is mention of Peter but few of your Popes have had that name 2. What is commanded and promised to Peter is commanded and promised to him not as Bishop of Rome but as an Apostle and therefore the same is commanded and promised to other Apostles The other Apostles are foundations as well as Peter and I am sure he is not the corner stone The keyes are promised to them as well as to him John 20.22 23. the other Apostles are to feed Christs sheep as well as he yea it is the duty of all Pastors Act. 20.28 3. What reason can be given why Peters supremacy should descend upon his Successors at Rome rather then his successors at Antioch 4. If Peter had any supremacy it was in regard of Apostleship so as to be the prime Apostle and have power over the rest but Apostolike power is not derived by succession upon any The truth is Peter had no power over the rest from Christ for Christs gift of such a power would have prevented the Apostles contention about supremacy or would have answered the question better then those words wherewith Christ did answer He might easily have said why do you strive which should be greatest know you not that I have made Peter your Prince and have made him Supreme but Christ thought of no such matter Thus I have shewed that Protestants do not professe a Doctrine contrary to the Apostles and I further adde that the Apostles doctrine expressed in Scripture is fully received by them We believe all that the Apostles have taught so far as God reveals their Doctrine to us It s therefore a most false slander to say that Protestants refuse some points the Apostles beleeved p. 65. We hold the Catholique faith entire and inviolate in Athanasius's sence we fully believe all the Articles of its Creed It s true we deny divers points that Papists believe we dislike the new articles of your late Creed which Athanasius as well as we received not into his Creed nor were they believed by the Apostles But you object sect 5. It is evident they were there being the same ground to assure us thereof as of Scripture or any other point they believed and that without which under a miracle there would not be the least knowledg of the Apostles belief to wit the Churches constant tradition Answ 1. It s most evident that the points Protestants deny were not believed by the Apostles For 1. The Scriptures mention them not the writings of the Apostles approve not of communion in one kind private masse prayer in an unknown tongue imagined worship auricular confession pardons indulgences restraint of people from reading Scripture or Clergy-men from marriage Popes infallibility sumpreamacy of temporal and spiritual power purgatory prayer for the dead or to Saints departed c. 2. The ancient Creeds do not mention any of these points which they would certainly have done if the Apostles had beleeved them much lesse do they make them necessary articles of faith See Caranz de concil conc Nic. p. 51. Syrm. p. 89. Constant p. 102. Tollet p. 131. Ephes p. 151. Calced p. 181. Read the Creeds of the Apostles of the Nicen Fathers of Syrmium Constantinople Tolet. Ephesus which Caranza calls a summe of all Christian Doctrine of the Romans with divers others and you shall not find one of your new articles so much as hinted in any of them 2. The proof of your evident assertion contains divers falsities as 1. That the Scripture is known only by Tradition or humane testimony whereas it gives testimony to it self as I have before shewed 2. That without the Churches constant tradition there would not be the least knowledg of the Apostles belief For 1. God can make the enemies of his Church the publishers and propagators of his truth Thus Cajetan notes that by the Apostacy and obstinacy of the Jews we know which are the true books of the old Testament 2. The Scriptures might be preserved though there should be a general apostacy and these could testifie of the Apostles belief 2 Reg. 22.8 as that book found in the days of Josiah testified of Moses's commands and threatnings 3. Christians for a long time had not the Churches Tradition i. e. the testimony of a general Councill informing them what was the Apostles belief or which were the books of Scripture 3. Those points of yours I mentioned cannot be evidenced to be the Apostles belief by the Churches constant tradition you cannot name one Author in every age since the Apostles out of whose writings you can prove that the Apostles maintained those Doctrines which we reject much lesse are you able to tell us of any visible Church or national Councill that will affirm it Concil Const Sess 13. The Councill of Constance acknowledgeth that Christ administred the Sacrament under both kinds and that the Primitive Christians did receive it under both kinds Can we then think that the Apostles thought communion under both kinds unlawfull How then durst he so administer it Was his practise contrary to his belief This would be a great wickedness not to be imagined of an Apostle 4. We approve of the Churches tradition as a witness of what the Apostles believed but only in subserviency to Scripture which doth principally discover what was the Apostles belief if your Councills had told us that the Apostles administred not the Sacrament in both kinds or that they allowed of prayers in an unknown tongue we would not beleeve your Councills because the Scripture speaks contrary to them and