doctrina cum nostra consonat Ecclesia Patr. resp 2. in init resp 1. p. 148. We giue thankes to God the Authour of all grace and wee reioyce with many others but especially in this that in many things your doctrine is agreeable to our Church And certainly we likewise haue great cause to reioyce in our owne behalfe and theirs that the Greeke Church hath continued the truth of our doctrine in all ages which plainely shewes the Antiquitie and Visibilitie of our Church in the affirmatiue poynts which we maintaine and the Noueltie of the Romane in those Negatiue opinions which we condemne If we looke beyond Luther we shall easily discerne that the Muscouites Armenians Egyptians Aethiopians and diuers other countreys and Nations all members of the Greeke Church taught our Doctrine from the Apostles time to ours This is so true an Euidence in our behalfe that Bellarmine as it were in disdaine of the Churches Bell. de ver Dei l 2. ca. vlt. in fine makes this answere We are no more moued with the examples of Muscouites Armenians Egyptians and Aethiopians then with the examples of Lutherans or Anabaptists and Caluinists for they are either heretiques or Schismatiques So that all Churches be they neuer so Catholique and ancient if they subscribe not to the now Romane Faith are eyther schismaticall or hereticall But let these men obserue what Rules they list let them brag of Antiquitie Vniuersalitie and Succession let them reiect the confessions of all Christian Churches but their owne yet shal they neuer be able to proue those vnwritten Traditions Apostolique and of equall authority with the Scriptures which contrary the doctrine of the Apostles or by consequence ouerthrowe the foundation of the written Word If the Apostle teach vs to pray with the spirit 1. Cor. 14. and to pray with the vnderstanding also how can prayer in an vnknowne tongue without vnderstanding be prooued a Tradition Apostolicall If the Apostle teach vs by the written Word that the Communion in both kinds extend to all beleeuers by the general words of Christ Drinke yee all of this How can the Communion in one kinde bee tearmed a Tradition Apostolical which imposeth the contrary on the Non Conficient Priest and the lay people Drinke ye none of this If the holy Spirit dictate by the mouth of an Apostle Search the Scriptures how can that doctrine be said to bee Apostolicall which inioynes the contrary to the lay people Search not the Scriptures If the written Word proclaime it for an Apostolike doctrine Vtrumque est maluÌ„ et nubere et vri imò â—eius est nubere quic quid reclameÌ„t aduersarii c. Bell. de Monach l. 2. c. 30. It is better marrie then burne how can that vnwritten Word bee tearmed a Tradition Apostolicall which teacheth the contrary It is better for a Priest to burne then marry If an Angel from heauen proclaime of the reall presence of Christs body He is risen he is not heere and the Apostle declares it for an Article of beliefe The Heauens containe him till his second comming How can the corporall and reall presence of Christ in the Sacrament be a Tradition Apostolicall which affirmeth that Christs body is conteined in the heauens and in a Pix at one and the same time If the Communion of the body and bloud of Christ be a common vnion of Priest and people and by the Apostles written Word Wee are all partakers of one Bread and one Cup how can Priuate Masse bee tearmed a Tradition Apostolicall wherein the Priest receiues the Bread and Cup alone without the people If God himselfe forbid by his Morall Law the worshipping of Images and the same Lawe stood in force with Christ and his Apostles how can that doctrine be made a poynt of Faith and termed a Tradition Apostolicall which on the contrary giues adoration to Images Lastly if an Angel from heauen forbids the worshipping of Angels by a particular instance in himselfe Worship not mee for I am thy fellow seruant How can it be reputed a Tradition Apostolicall and an Article of Faith Art 8. that the Saints reigning with Christ are to bee worshipped and prayed vnto These Papal Traditions vnwritten are different if not flatly opposite to the Word written and therefore I will say with Tertullian who answered the heretiques in his dayes Tert. praesc advers haeres c. 32. Their very doctrine it selfe being compared with the Apostolike by the diuersity and contrarietie thereof will pronounce that it had neither any Apostle for an Authour nor any man Apostolique Now if any Romanist shall take that poore exception and say their Tenets are not flat contrary to the Scriptures let him take his answere from Saint Chrysostome Non dixit si contraria annutiauerint aut si totuÌ„ Euangelium sub verterint sed si vel pauluÌ„ EuaÌ„gelizauerint prarer EuangeliuÌ„ qd accepistis etiaÌ„si quidvis labefactauerint Anathema sint Chrys in Galat. c. 1 Aug. in Ioh. Tra. 98 Saint Paul teacheth not saith hee if any man preach contrary to the Gospell or ouerthrow the whole Gospell but if they preach any little thing besides the Gospell hee hath receiued if hee ouerthrow any thing whatsoeuer it be let him be accursed I say therefore if this or the like vnwritten Traditions bee found praeterquà m or contraquà m either besides or contrary to the Scriptures as certainly most of their Traditions are I say it is impossible to reconcile them for Apostolike Traditions and consequently more absurd to equall them with the Scriptures and make them a partiall rule of faith for Although saith Tertullian Tertul. de praescâ— c. 26. the Apostles did deliuer some things vnto their domesticall friends as I may call them yet wee must not beleeue that they deliuered any such things as should bring in another rule of Faith different and repugnant to that which they generally propounded in publique as though they had preached one Lord in the Church another in their lodging To leaue therefore a certainty for an vncertaintie to forsake the written Word which is the safest and surest rule of beliefe for vnwritten Traditions which haue neither Antiquitie for their leader nor Vniuersality for their assurance nor Succession for their euidence this I say is Via dubia a doubtfull and vncertaine way this is Via Deuia a wandring and By-way SECT IX The Scriptures are a certaine safe and euident direction to the right way of Saluation and consequently to ground Faith vpon vnwritten Traditions is an obscure vncertaine and dangerous By-way I Confesse it for a trueth that in the first ages of the world the Ancients had the knowledge of God without writing and their memories by reason of their long liues were Registers instead of Bookes but afterwards when God had taken the posteritie of Iacob to bee his peculiar people the liues of men were shortned and therefore hee gaue them their lawes in writing which
whereby the people answered the Priest continued long in the East and West Churches And it plainely appeares by the ancient Liturgies ascribed to Chrysostome and Basil which are in vse at this day the diuine Seruice in the Greeke Church was publiquely deliuered in a known tongue And agreeably to this custome the Armenians Egyptians Acthiopians Muscouites and generally all the Easterne Churches doe consecrate the Sacrament in the language of their owne countrey This doctrine therefore wants the requisite conditions of Antiquitie Vniuersalitie and Succession and therefore can bee no Apostolique Tradition no Catholique doctrine as is pretended in the sixt place Single life in the Clergie Single life in the Clergie is reputed a Tradition in the Roman Church and made of equall authoritie with the Scripture yet this doctrine wants Antiquitie Vniuersalitie and succession Touching Antiquitie Their owne Doctors tell vs Dist 84. § Cum in praeterito Nichol. Cusan ad Boem Ep. 2. post aliquot tempora visum fuit c. Nec ratione nec authoritate probatur quòd absolutè loqueÌ„do Ordo Sacerdotalis vel in quantuÌ„ est Ordo vel in quantuÌ„ sacer est impeditivus est matrimonii siuè antè siuè post seclusis omnibus legibus stando tantuÌ„ his quae à Christo Apostolis haebentur Caiet Tom 1. tract 27. that vntill the time of Pope Syricius that is to say for the space welneere of foure hundred yeeres after Christ it was lawfull for all Priests to marrie without exception neither vow nor promise nor Law nor ordinance nor other restraint being then to the contrary And their learned Cardinan Cajetan professeth If we stand onely to the Tradition of Christ and his Apostles it cannot appeare by any authority or reason that holy Order can bee any hindrance to marriage either as it is an order or as it is holy Touching Vniuersalitie It is the confession of Pope Stephen the second The Tradition of the Easterne Churches is one the Tradition of the holy Church of Rome is an other for the Priests Deacons and Sub-deacons of the Easterne Churches are ioyned in Matrimony Dist 31. Aliter This confession is agreeable to the Decree of the ancient Councell holden at Ancyra where it was ordained Hii si post moduÌ„ vxoores duxerint in Ministerio maneant Concil Ancyr Can. 9. That Deacons as many as be ordered if at the time of receiuing their Orders they made protestation and said that they would marry for that they finde not themselues able so to continue without Marriage if they afterwards marry let them continue in the Ministerie Touching Succession This doctrine was not generally receiued no not in the Westerne Churches a thousand yeeres after Christ for in the time of King Rufus Anselme Archbishop of Canterbury in a Dialogue between the Master and the Scholler makes this Quaere Desideramê° certificari tuâ solutio ne super vul gari in toto orbe quaestine quae ab omnibê° quotidie ventilatur scil An liceat Presbyteris post acceptuÌ„ OrdineÌ„ vx ores ducere Anselm Di al. Inquisitione primâ Wee are desirous by your answere to bee certified about this common question that is now tossed through the world and yet lyeth vndiscussed I mean Whether a Priest being within Orders may marry a wife Whereby it appeares that the Law of Single life was a poynt questionable and not resolued for an Apostolique Tradition in the Roman Church for many ages About 400 yeeres after Bell. de scri Eccles ab An. 1400. to 1500. p. 288. Panormitan an Archbishop a Cardinall and a principall Proctor for the Pope resolues the question about marriage in this manner Si clare coÌ„stet de matrimonio Papa tunc aut vxor inducetur ad coÌ„tinentiaÌ„ aut si noluerit reddaet debitum nihilo minùs stet in Papatù quià non repugnat substantiae Papatus seu Clericatus naÌ„ et Petrê° habebat vxoreÌ„ cuÌ„ promoueretur in Papam vnde videmê° qd Presbyteri Graeci sine peccato contrahunt matrimoni um Extr. ce Elect. C. licet de vitaÌ„d Abb. Patriarch resp 1. c. 21. If it may clearely appeare saith hee that the Pope hath a wife as hauing married her before hee was Pope then either his wife must bee perswaded to liue single or if shee will not let the Pope yeeld her mariage duties and yet neuerthelesse remaine in the Popedome still For marriage dutie is not contrary to the substance and Office neither of Popedome nor of Priesthood for Peter had a wife when hee was promoted to bee Pope As for the rule of single life it was brought in by the Ordinance of the Church Hence is it that we see the Priests of Graecia being within Orders doe marrie wiues and wee see they doe it sine peccato without sinne or breach of Law either of God or man Looke vpon the confession of the Greeke Patriarch since Luthers time We allow saith hee marriage to Priests before Ordination Looke vpon the confession of their owne Cardinall Caietan Caiet tract 27. test Greg. de Val. disp 9. q 5. It was held lawfull in the Easterne Church to marrie after Ordination Adde to these the Traditions of other Countreys as namely the Priests in India in Armenia in Syria in Russia in Cyprus in Muscouia daily marry and execute their offices of Priesthood being married persons The Lawe therefore of single life wants the requisite conditions of Antiquity vniuersalitie and Succession and consequently can bee no Apostolicall Tradition no Catholique Doctrine as is pretended in the seuenth place Invocation and worship of Saints Invocation and Worship of Saints Is reputed a Tradition Apostolicall and is receiued for an Article of faith in the Roman Church yet this faith notwithstanding their great braggs of Catholike doctrine wants Antiquitie Vniuersalitie and Succession Apostoli scribere hoc in sacris literis noluerunt ne ambitiosi viderentur honorem istum sibi ipsis ambire ne sub cultu illo defuÌ„ctoruÌ„ GeÌ„tilium cultum inferre viderentur Ecch. Ench. cap. de vener Sanct. Touching Antiquitie I appeale to their owne Ecchius The Apostles saith he would not insert this doctrine into the written word lest they should seeme ambitiously to assume that honour to themselues and vnder pretence of worshipping the dead might bring in the worship of the Gentiles This doctrine then as it wants a foundation in scripture which a point of faith ought to haue so likewise it is most certaine for the same reason the Apostles would not deliuer it by Tradition for without doubt they would neuer teach that doctrine of faith by word of mouth which they refused to publish by their writings This is not onely probable but certain true and therefore Ignatius the Apostle St. Iohns Scholler who could not bee ignorant of a poynt of Faith teacheth the virgins of that time another lesson he doth not teach them to direct their prayers and supplications to Saints and Angels
but to the Trinitie onely O yee Virgins saith hee in your prayers set Christ onely before your eyes Virgines solum ChristuÌ„ in precibus vestris antè oculos habete et PatreÌ„ illiê° illuminata à spiritu Ignat. ad Philadelph and his Father being enlightned by the Spirit And the Church of Rome being conscious of such an ancient Euidence against their Angel-worship in the Greeke Originall haue turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers into Soules Ignat Lugd impress An. 1572. Touching Vniuersalitic Iraeneus Bishop of Lyons tels vs that in his dayes the Church per vniuersum mundum Ecclesia per vniuersum mundum nec Inuocationibê° Angelicis facit aliquid nec c. Iren. l. 2. c. 57. throughout the whole world doth nothing by Inuocations of Angels nor by Incantations nor any wicked curiositie but decently comely and manifestly directeth her prayers to God which hath made all and calls vpon the Name of our Lord Iesus And Tertullian a learned Father in the Church of Africa makes this open profession of his faith Quacunque hominis Caesaris vota sunt haec ab alio orare non possum quaÌ„ à quo scio me consequaturuÌ„ quoniam et ipse est qui soâ— praestaâ—â— et ego famulus eius qui euÌ„ soluÌ„ obseruo In Apol. ca. 30. Whatsoeuer are the wishes of man or Prince these things I can aske of no other then of him from whom I know I shall obtaine them because hee alone it is who performeth these things and I am his seruant who depend vpon him alone Touching Succession In Origens time this Trent faith was vnknowne for when Celsus the Philosopher began to play the Romanists and said of Angels They belong to God and in that respect wee are to put our trust in them and make oblations to them according to the Lawes and pray vnto them and that they may bee fauourable vnto vs. Origen makes him this answere Origen li. 8 contr CelsuÌ„ Away with Celsus his counsell saying Wee must pray to Angels let vs not so much as affoord any little audience to it For we must pray to him alone who is God ouer all and wee must pray to the Word of God his onely begotten and the first borne of all creatures and wee must intreat him that hee as high Priest would present our prayer when it is come to him vnto his God and our God and vnto his Father and the Father of them that frame their life according to the word of God In the succeeding Age the ancient Councell of Laodicea decreed Conc. Laodic Can 36. Wee ought not to leaue the Church of God and invocate Angels And the Roman Church being likewise conscious of this Euidence against their Invocation of Angels haue turned Angelos into Angulos saying Merlin fol. 68. Edit 1530 Crabbe fol. 226 Edit 1538. Wee must not leaue the Church of God and haue recourse to Angles or corners This Councell was called in the yeere 364 in Laodicea a capitall Citie in Phrygia where this Angel-worship was frequent wherein they had Oratories Chappels to pray to St. Michael the chiefe Captain of Gods hoste among them This Canon of the Councell Photius doeth note to haue been made against the Angelites Phot. Nomocanon tit 12. c. 9. Aug. de haeres cap. 39. those heretiques that were inclined to the worship of Angels And Theodoret a Greeke Father more particularly makes twice mention of this Canon and declares the meaning of it in these words Theod. in Colos 3. in Col. 2. Whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus giuing thankes to God and the Father by him The Synode of Laodicea also following this rule and desiring to heale that old disease made a law that they should not pray vnto Angels nor forsake our Lord Iesus Christ. Cardinall Baronius is not well pleased with Theodoret for deliuering his opinion touching the sense of that councell Ex hic videas TheodoretuÌ„ haud foelicitèr eius paâ—e dictum sit assecutum esse Pauli verborum sensum Baron An. Tom. 1. An. 60. By this you may see saith he that Theodoret did not well vnderstand the meaning of Saint Pauls wordes But that which is most obseruable the pretence which the heretiques made in those dayes for their Angel-worship is the chiefe reason alleadged for their doctrine of faith by the Romanists in these times Ambr. in Rom. cap. 1. We haue recourse say they to Angels and Saints with deuotion and humilitie that by their intercession God may be more fauorable vnto vs. Now Saint Ambrose complaines that the Heathen Idolaters to couer their shame for their neglecting of God were wont to vse this miserable excuse that by these they might goe to God as by Officers wee goe to the King But heare what answere hee makes to the vanitie of such worshippers Ambr. ad Rom. ca. 1. Goe to is any man so mad or so vnmindfull of his saluation as to giue the Kings honour to an Officer For therefore doe men goe to the King by Tribunes or Officers because the King is but a man and knoweth not to whem to commit the state of the Common wealth but to procure the fauour of God from whom nothing is hid for hee knoweth the workes of all men wee need no spokesman but a deuout mind for wheresoeuer such a one shall speake vnto him hee will answere him But of all the Fathers Saint Chrysostome is most plentifull in refuting this pretended reason of Intercession by Saints and Angels Chrysost Serm. 7. de Paenitent When thou hast need to sue vnto men saith hee thou art forced first to deale with doore-keepers and to intreate parasites and flatterers and to goe a long way But with God there is no such matter without an Intercessor he is intreated without money without cost he yeeldeth to the prayer Lastly for an example hee sets before vs the woman of Canaan Chrys in dimissione Chananaeae tom 5. Edit Sauil. p. 195. Shee intreateth not sames saith hee shee beseecheth not Iohn neither doth shee come to Peter but breake through the whole company of them saying I haue no need of a Mediator but taking repentance with me for a spokesman I come to the Fountaine it selfe For this cause did he descend for this cause did he take flesh that I might haue the boldnesse to speake vnto him I haue no need of a Mediatour haue thou mercy vpon me It is true that about this time Inuocation of Saints was practised by some particular persons but neuer till this later age receiued for an Article of faith Gregorie Nazianzene was one of the first who called vnto rather then called vpon the spirits of dead men in his Invectiues which hee wrote against Iulian the Emperor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes this Invocation Heare O thou soule of Great Constantine
if that thou hast any vnderstanding of these things And in his funerall Oration which hee made vpon his sister Gorgonia hee speaketh vnto her in this manner Greg. Naz. Orat. 11 in Gorgon If thou hast any care of the things done by vs if holy soules receiue this honour from God that they haue any feeling of such things as these receiue this Oration of ours instead of many and before many funerall obsequies The first Invocations then were but Apostrophes at the Tombes of Saints and those also deliuered doubtingly with this supposition If thou hearest if thou doest vnderstand Besides Invocations at first were but wishes and no prayers But if any saieth Cassander would haue such compellations to bee taken also for a direct speaking to them Cass Ep. 19 ad Ioh. Molinaeum p. 1109. IdeÌ„ Schol. in Hymn Eccles operuÌ„ pag. 242. I doe not gainesay it notwithstanding I would thinke that a tacit condition ought to bee vnderstood in such an intimation as was vsed by Gregorie Nazianzene that is if they doe heare if they doe vnderstand or otherwise that is to say All yee Saints pray vnto God for me should import as much as if it were said Would to God that all the Saints should pray to God for me But that which is remarkable and as I conceiue is worthy of all mens obserseruation Our aduersaries confesse there was no Invocation of Saints before the comming of Christ because they were in Lymbo and did not see God and therefore it is to bee noted Bellar. de Sanct. Beat. lib. 1. c. 19. saith Bellarmine Because the Saints which dyed before the comming of Christ did not enter into heauen neither did see God nor could ordinarily take knowledge of the prayers of such as should petition vnto them therefore it was not the vse in the Old Testament to say Saint Abraham pray for mee If this were the onely reason why Invocation was not vsed in the old Law for the same reason wee may confidently auer they ought not to produce the testimonies of ancient Fathers since the New for most of the Greeke and Latine Fathers did hold that the faithfull after death remained till the day of Resurrection in certaine receptacles of Rest without attaining the blessed vision of God Iren. lib. 5. Aug. Euchi c. 108. Hyll in Psál 120. Ambr. de Cain Abel l. 2. c. 2. Bet n. Ser. 3. de omnibus Sanctis Iraeneus termes them Inuisible holds Saint Austen Hidden Receptacles Saint Hyllarie The bosom of Rest Ambrose Places of suspence Bernard Atria Outward Porches or Courts And for a further testimonie of these and other particulars their learned Stapleton professeth Tot illi et taÌ„ celebres antiqui patres Tertullianus c. huic sententiae quae nuÌ„c in Concilio Florentino magnâ de muÌ„ conquisitione factà vt dogma fidei definita est quod iustorum animae antè dieÌ„ iudicii Dei visione fruuntur non sunt assensi sed sententiam contrariam tradideruÌ„t Stapl defâ—s Ecclesiast authorit cont Whitak l. 1. c. 2. That many famous ancient Fathers as namely Tertullian Irenaeus Origen Chrysostome Theodoret Oecumenius Theophylact Ambrose Clemens Romanus and Bernard did not assent vnto this Sentence which now in the Councell of Florence was at length after much disputing defined as doctrine of faith that the soules of the righteous enioy the sight of God before the day of Iudgement but did deliuer the contrary sentence thereunto From hence therfore I may infallibly conclude that such as held that the Saints were not admitted to the sight of God could not well hold that men should pray vnto them in such manner as the Romanists vse now to doe because the Saints not enioying the sight of God are not able ordinarily to take notice of the prayers that are put vp vnto them Saint Austen tells vs that in his time it was a great question Respondeo magnaÌ„ quideÌ„ esse quaestionum verum vel quatenùs vel quomodò ea quaecircà nos aguntur nouerint spiritus mortuoruÌ„ Aug. in Psal 108. Enarrat 1. and not easily to bee determined Whether at all or how farre or after what manner the spirits of the dead did know the things that concerned vs heere And Anselmus Laudunensis in his interlineal glosse vpon that text Abraham is ignorant of vs and Israel knoweth vs not Esa 63. noteth that Saint Austen saith that the dead euen the Saints doe not know what the liuing doe no not their owne sonnes Non propriè inuocamus Sanctos sed DeuÌ„ non enim aut Petrus aut Paulus audit InuocaÌ„tes sed gratiae quam habent viz. apud Deum Resp Patr ad Ger. c. 21 Adde to these testimonies the confession of the Greeke Church Wee doe not properly inuocate Saints but God for neither Peter nor Paul heare any of those that inuocate them but the grace and gift that they haue according to the promise I am with you vntill the end of the world meaning as it may be conceiued that the Saints heare not them that invocate them but Christ the Son of God who was giuen vnto them and promised to bee with them vnto the worlds end Adde to these opinions the sayings of their owne Schoolemen Scotus in 4. dist 45. quaest 4. Pet. Lomb. Sentent lib. 4 dist 45. Scotus saith it is probable Peter Lumbard saith It is not incredible that the Saints should heare our prayers Adde to the vncertaintie of the Fathers opinions some did vse wishes and compellations not Invocations others denyed the Saints could take notice of their prayers by reason they did not as yet see God others doubted whether they did heare when they were called vpon Altissid in SuÌ„m part 4. l 3. tract 7. c. de orat quaest 6. Biel. in CaÌ„ Missa Sect. 30. others as namely Guilielmus Altisidorensis and Gabriel Biel resolued that neither the Saints doe pray for vs neither are wee to pray to them These I say and the like reasons considered I may safely conclude that Invocation of Saints wants Antiquitie Vniuersality and Succession and that opinions doubtfull and vncertaine reasons probable and not incredible are no sure grounds for the saluation of a Christian and therefore it is no Article of faith no Catholique doctrine no Apostolique Tradition as is pretended in the eighth place Thus briefly I haue shewed you that the Trent Traditions which are receiued with the same reuerence as the Scriptures themselues want the proper markes of their owne Church I haue shewed you likewise that the Greeke Church in the principall poynts of controuersie is altogether different from the Romane and in the chiefest of those points agreeth wholly with the Protestants And for this cause the Greeke Patriarch congratulates with the Reformed Churches in this manner Nunc Deo omnis gratia authori gratias agimus et latamur cum multis aliis tum noÌ„ minimum in hoc quod in multis vestra
spoken of throughout the whole world nay more he makes an earnest request to God that he might see the members of that Church and impart Spirituall gifts vnto them to the ende they might be established These testimonies of the Apostle were speciall Caracters of an eminent glorious Church although in truth there is not so much as this name of a Church giuen to the Romans in all the Scriptures The church at Babylon elected 2. Pet. 5.13 vnlesse they will allow the Church at Babylon to bee the Church of Rome and heere was a probable assurance of continued stability and perseuerance in the Faith in all Ages but behold the same Apostle which did so much glory in behalfe of their Catholique Faith which gaue God thankes for them which without doubt prayed for the continuance of that Faith Verse 9. For God is my witnesse saith he without ceasing I make mention of you alwayes in my Prayers As if hee had foreseene by the spirit of Prophesie they would glory in their owne worth and merits shortly after in his eleuenth Chapter of the same Epistle giues them this speciall Caueat Be not high minded but feare and withall giues a speciall reason of that Caueat For if God spared not the naturall branches take heede also lest hee spare not thee behold therefore the bountifulnesse and seueritie of God towards them that haue fallen seueritie but towards thee goodnesse if thou continune in his goodnesse otherwise also thou shalt bee cut off This Doctrine of the Apostle doth trench so farre into the present estate of the Church of Rome that the Rhemists forbeare their Annotations vpon this place for the truth is these last words Thou also shalt bee cut off Doe plainely intimate that the Church of Rome from the time of the Apostles had a possibilitie of falling and consequently was but a particular Church for so it befell the Church of Ierusalem and much more saith the Apostle may it befall the Church of Rome Let vs compare the testimonies and promises in behalf of the Roman Church with other particular and famous Churches in the time of the Apostles and see whether those promises did more largely extend to the faith of the Roman Church then to other Churches St. Paul writing to the Thessalonians termes them by the name of the Church he giues this large testimonie in their behalfe Thess 1.8 From you sounded out the word of the Lord not onely in Macedonia and Achaia but your faith which is toward God is gone forth into all places that wee haue no need to speake any thing yea more hee giues them a kinde of assurance for the perpetuitie of their faith The Lord is faithfull 2. Thess 3 3 and will establish you and keepe you from all euill yet this Church is fallen away and hath lost her first faith The Ephesians are termed by the Apostle 1 Tim. 3.15 The Church of the liuing God the Pillar ground of truth And for this Church the Apostle makes this confession Ephes 3.14 16. I bow my knees vnto the Father of our Lord Iesus Christ that he would grant you according to the riches of his glory to bee strengthened with might by his spirit in the inner man yet we see this Church which was the ground and pillar of truth and for which the Apostle earnestly prayed for is rased to the ground and vtterly fallen from the truth The Corinthians are tearmed by Saint Paul 1. Cor. 1.2 The Church of God called to be Saints And this Church is farther witnessed by the same Apostle that shee was rich in all things through Christ in all kinds of speech and knowledge and that shee was not destitute of any gift yea he deliuers confident in behalfe of that Church that God would establish them vnto the end euen the day of the Lord Iesus Christ yet soone after some of them denied the Resurrection they fell from the truth and are now subiect to the Turke If then the Church of the Thessalonians of the Ephesians of the Corinthians touching the outward face and visibilitie of the locall Churches if they are all fallen notwithstanding such faire testimonies and large promises in their behalfe which also were accomplished in the Elect what stabilitie could the Church of Rome promise to her selfe which had not so much as the name of a Church but was threatned vpon the breach of a condition that they also should bee cut off Whether the condition be broken or no I will not heere dispute but this I may safely say If the Iewes being the Lords peculiar people and the naturall branches were broken off how much more the Church of Rome being but a wilde Oliue branch might bee cut off from the faith of Christ No doubt the Spirit of God foresaw that the Romanist would glory in the name of the Church and aduance that name aboue his word and therefore the word of God gaue not so much as a name of a Church nor promise of infallibility perseuerance vnto it but a speciall caueat to put them in mind not to be high minded I say therefore to the Romanist as St. Hierom sometimes said to Pammachius and Oceanus Quisquis es assertor novorum dogmatuÌ„ quaese te vt parcas Romanis auribê° parcas fidei quae Apostolico ore laudae tur cur post quadi ingeÌ„tos annos docere nos niteris quod antea nesciuimê° cur profers in medium qd Paulus Petrê° edere noluerunt vsque ad huÌ„c lâ—eÌ„ siâ—e istâ doctâ—inâ nund Christianus fuit Hieron ad Pammach OceanuÌ„ Thou who art a maintainer of newe doctrine whatsoeuer thou bee I pray thee spare the Romane eares spare the Faith that is commended by the Apostles mouth why goest thou about now after 400 yeeres I may say 1400 to teach vs that Faith which wee before neuer knew Why bringest thou forth that thing that Peter and Paul neuer vttered Euermore vntill this day the Christian world hath beene without this Doctrine But obserue the cunning of our Aduersaries they doe as much glory of the Apostles testimonie that the Romane Faith was published through the world as if the ancient and the now Romane faith were all one And to prooue an infallible Succession in their doctrine they pretend that St. Cyprian a blessed Martyr did witnesse to the world that the Romane Church could not erre and consequently the Trent doctrine is the ancient faith of Christ and his Apostles St. Cyprian saith M. Bishop tells vs that Perfidiousnesse and falsehood in matters of Faith can haue no accesse to the Church of Rome so that by the Apostles confession they challenge an eminent Visibilitie and by this ancient Fathers testimonie they claime an assured stabilitie in matters of Faith If these things were true I should craue pardon of Cyprian not to beleeue him because the Apostle teacheth mee to beleeue the contrary but the trueth is this testimony so often alledged by