yeelded that no man hath power to set to a seale but he whose the writing is Sacraments then being the seales of Gods gracious euidences whereby hee hath conueyed to vs eternall life can bee instituted by no other then the same power that can assure and performe life to his creature In euerie Sacrament therefore must bee a diuine institution and command of an element that signifies of a grace that is signified of a word adioyned to that element of an holy act adioyned to that Word Where these concurre not there can bee no true Sacrament and they are palpably missing in these fiue Adiections of the Church of Rome Lastly The Sacraments of the new Law as Saint Austen often flowed out of the side of Christ None flowed thence but the Sacrament of water which is Baptisme and the Sacrament of bloud in the Supper Whereof the Author saith This cup is the new Testament in my bloud which is shed for you The rest neuer flowing either from the side or from the lips of Christ are as new and mis-named Sacraments iustly reiected by vs and we thereupon as vniustly censured CHAP. XVI The newnesse of the Doctrine of Traditions THe chiefe ground of these and all other errours in the Church of Rome is the ouer-valuing of Traditions which the Tridentine Synode professeth to receiue and reuerence with no lesse pious affection then the Bookes of the Old and New Testament and that not in matter of Rite and Historie only but of faith and manners also Wherein as they are not vn willing to cast a kind of imputation of imperfection vpon the written Word so they make vp the defects of it by the supply of vnwritten Traditions to which indeed they are more beholden for the warrant of the greater part of their super-added Articles then to the Scriptures of God Both which are points so dangerously enuious as that Antiquitie would haue abhorred their mention Neither is any thing more common with the holy Fathers of the Church then the magnifying the complete perfection of Scripture in all things needfull either to be beleeued or done What can be more ful and cleere then that of Saint Austen In his quae apertè c. In these things which are openly laid forth in Scripture are found all matters that containe either faith or manners Cardinall Bellarmines elusion is not a little preiudiciall to his owne cause He tels vs that Saint Austen speakes of those points which are simply necessary to saluation for all men All which hee acknowledges to be written by the Apostles But besides these there are many other things saith hee which wee haue only by Tradition Will it not therfore hence follow that the common sort of Christians need not looke at his Traditions That commonly men may be saued without them that Heauen may bee attained though there were no Traditions Who will not now say Let mee come to Heauen by Scripture goe you whither you will by Traditions To which adde that a great yea the greater part if wee may beleeue some of their owne of that which they call religion is grounded vpon only Tradition if then Tradition bee only of such things as are not simply unnecessary to saluation then the greater part of their mis-named Religion must needs be yielded for simply vnnecessary to all men And if wee may bee saued without them and bee made Citizens of Heauen how much more may we without them be members of the true Church on Earth As for this place Saint Augustines words are full and comprehensiue expressing all those things which containe either faith or manners whether concerning Gouernours or people If now they can finde out any thing that belongs not either to beleefe or action wee doe willingly giue it vp to their Traditions but all things which pertaine to either of those are openly comprized in Scripture What can bee more direct then that of holy Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The holy Scriptures inspired by God are in themselues all-sufficient to the instruction of truth and if Chemnitius construe it All truth this needs not raise a cauill The word signifies no lesse for if they bee all-sufficient to instruction they must needs be sufficient to all instruction in the truth intended Tertullian professes openly Adoro Scripturae pleniâ—udinem c. I adore the fulnesse of Scripture Let the skill of Hermogenes show where it is written if it bee not written let him feare that woe which is pronounced against those that adde or detract Thus he Who can but feare that the Cardinall shifts this euidence against his owne heart For saith he Tertullian speakes of that one point That God created all things of nothing and not of a pre-existent matter as Hermogenes dreamed now because this truth is clearely expressed in Scripture therefore the fulnesse of Scripture as concerning this point is adored by Tertullian And for that Hermogenes held an opinion contrarie to Scripture he is said to adde vnto Scripture and to incurre that malediction Now let any reader of common sense iudge whether the words of Tertullian be not generall without any limitation and if the first clause could bee restrained the second cannot Scriptum esse doceat c. Whatsoeuer therefore is not written by this rule may not be oberuded to our beleefe Neither doth he say If it be written against but If it be not written and his challenge is nusquam legi that the words are no where read as if this were quarrell enough without a flat contradiction to what is read So as the Cardinals glosse meerely corrupts the Text How easie were it for me to tire my reader with the full suffrages of Origen Cyprian Chrysostome Basil Cyrill Epiphanius Hierome Ambrose Theodoret Hilarie Vincentius Lirinensis and in a word with the whole streame of Antiquitie which though they giue a meet place to Traditions of Ceremony of historie of interpretation of some immateriall verities yet reserue the due honour to the sacred monuments of Diuine Scriptures Our learned Chemnitius hath freely yeelded seuen sorts of Traditions such as haue a correspondence with or an attestation from the written word the rest we do iustly together with him disclaime as vnworthy to appeare vpon that awfull Bench amongst the inspired Pen-men of God SECT II. Traditions against Scripture IT is not to be imagined that the same word of God which speakes for all other truths should not speake for it selfe how fully doth it display it 's owne sufficiencie and perfection All Scripture saith the Chosen Vessell is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse Profitable saith the Cardinall but not sufficient Many things may auaile to that end whereto they suffice not So meat is profitable to nourish but without naturall heat it nourisheth not Thus hee Heare yet what followeth That the man of God may bee perfited and thorowly
Against reason 122 CHAP. XIII The newnesse of a full forced Sacramentall Confession 124 SECT II Not warranted by Scripture 129 SECT III. Against reason 132 SECT IV. The noueltie of absolution before satisfaction 134 CAAP. XIV The newnesse of the Romish Inuocation of Saints 136 SECT II Against Scripture 140 SECT III. Against reason 146 CHAP. XV. The newnesse of seuen Sacraments 148 SECT II Besides Scripture 152 SECT III. Against reason 154 CHAP. XVI The newnesse of the Romish Doctrine of Traditions 156 SECT II Against Scripture 162 SECT III. Against reason 66 CHAP. XVII The newnesse of the vniuersall Headship of the Bishop of Rome 169 SECT II The newnesse of challenged Infallibilitie 177 SECT III. The newnesse of the Popes superioritie to Councels 179 SECT IV. The new presumption of Papall Dispensations 182 SECT V. The new challenge of Popes domineering ouer Kings and Emperours 185 CHAP. XVIII The Epilogue both of Exhortation and Apologie 190 An Aduertisement COurteous Reader I shall entreat you where you finde some few either â—iterall or verball faults to haue recourse to this following Errata committed by the Printer which will bee verie vnpleasing to the Reuerend Authour who is many miles distant from the Presse which errors if you shall vouchsafe to pardon in this Impression they shall be more carefully amended in the next N. B. Errata PAg. 5. in margine for Probant read Prolaeus pag. 9. in marg for Pierius read Prierius p. 10. l. 8. for angry part read angry to part pag. 11. lin 7. for professe read professeth p. 15. in marg for Haeresia read Hereses p. ibid. in marg for Bellidanus read Bellidauus p. 22. in marg for Pushius read Pighius p. ibid. for Turrectsm read Turrecremat p. 24. l. 6. for censures read censurers p. 4â— l. 23. for by And read by faith And p. 43. l. 22. for muddle read muddie p. 48. l. 3. for habita read habitatio p. 48. l. 3. for them yeelding read them yeelding p. 62. l· 5. for Barengarius read Berengâ—rius p. 118. dele that p. 124. l. vlt. dele not p. 140. l. 14. for practices read practicers p. 148. l. 5. read mirrour p. 150. l 14. for vnnecessarie read necessarie p. 163. l. 18. for Salonons read Salomons THE OLD RELIGION CHAP. I. The extent of the differences betwixt the Churches THe first blessing that I dayly begge of my God for his Church is our Sauiours Legacie Peace that sweete Peace which in the verie name of it comprehends all happinesse both of estate and disposition As that mountaine whereon Christ ascended though it abounded with Palmes and Pines and Mirtles yet it caried onely the name of Oliues which haue beene an ancient Embleme of Peace Other graces are for the beautie of the Church this for the health and life of it For how so euer euen Waspes haue their Combes and heretickes their assemblies as Tertullian so as all are not of the Church that haue Peace yet so essentiall is it to the Church in Saint Chrysostomes opinion that the very name of the Church implyes a consent and concord No maruel then if the Church labouring here below make it her dayly suite to her glorious Bride-grome in heauen Da pacem giue Peace in our time O Lord The meanes of which happinesse are soone seene not so soone attained euen that which Hierome hath to his Ruffinus Vna fides Let our beleefe be but one and our hearts will be one But since as Erasmus hath too truely obserued there is nothing so happie in these humane things wherein there is not some intermixtures of distemper and S. Paul hath told vs there must be heresies and the Spouse in Salomons Song compares her blessed husband to a yong Hart vpon the mountaine of Bether that is Diuision Yea rather as vnder Gensericus and his Vandals the Christian Temples flamed higher then the Townes so for the space of these last hundred yeeres there hath beene more combustion in the Church then in the ciuill state My next wish is that if differences in Religion cannot bee avoided yet that they might bee rightly iudged off and be but taken as they are Neither can I but mourne and bleede to see how miserably the World is abused on all hands with preiudice in this kinde whiles the aduerse part brands vs with vniust censures and with loude clamours cries vs downe for heretickes On the other side some of ours doe so sleight the errours of the Romane Church as if they were not worth our contention as if our Martyrs had beene rash and our quarrels trifling Others againe doe so aggrauate them as if we could neuer bee at enough defiance with their opinions nor at enough distance from their communion All these three are dangerous extremities The two former whereof shall if my hopes faile me not in this whole discourse be sufficiently conuinced wherein as wee shal fully cleare our selues from that hateful slander of heresie or schisme So we shall leaue vpon the Church of Rome an vnauoydable imputation of many no lesse foule and enormious then nouell errours to the stopping of the mouthes of those Adiaphorists whereof Melancthon seemes to haue long agoe prophesied Metuendum est c. It is to be feared saith he that in the last age of the world this errour will raigne amongst men that either Religions are nothing or differ onely in words The third comes now in our way That which Laertius speakes of Menedemus that in Disputing his very eyes would sparkle is true of many of ours whose zeale transports them to such a detestation of the Romane Church as if it were all errour no Church affecting nothing more then an vtter opposition to their doctrine and ceremonie because theirs Like as Maldonate professeth to mislike and auoide many faire interpretations not as false but as Caluins These men haue not learned this in Saint Austens Schoole who tels vs that it was the rule of the Fathers well before Cyprian and Agrippinus as since that whatsoeuer they found in any schime or heresie warrantable and holy that they allowed for its owne worth and did not refuse it for the abettors Neither for the chaffe doe we leaue the floore of God neither for the bad fishes doe we breake his nets Rather as the Priests of Mercurie had wont to say when they eate their Figs and Honie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All truth is sweet it is indeed Gods not ours wheresoeuer it is found the Kings coyne is currant though it be found in any impure channell For this particular they haue not well heeded that charitable profession of zealous Luther Nos fatemur c We professe saith hee that vnder the Papacy there is much Christian good yea all c. I say moreouer that vnder the Papacie is true Christianitie yea the very kernell of Christianitie c. No man I trust will feare that feruent spirits too
indignation against this practice Wee may well shut vp all with that curse in Mount Geresim Cursed bee the man that maketh any grauen or molten Image an abhomination vnto the Lord the worke of the hands of the craftsman and putteth it in a secret place And all the people shall say Amen Surely their Durandus after he hath cited diuers Scriptures against Idols as Exod. 20. Leuit. 26. Deut. 4. Numb 21. c. at last concludes Ex his similibus c. By these and the like authorities is condemned the too much vse of Images Now because many eyes are bleared with a pretence of worshipping these not as Gods but as resemblances of Gods frends Let any indifferent man but read the Epistle of Ieremie Baruch 6. canonicall to them though not to vs and compare the estate and vsage of those ancient Idols with the present Images of the Roman Church and if hee doe not finde them fully paralleld let him condemne our quarrell of iniustice But wee must needs thinke them hard driuen for Scripture when they run for shelter vnder that Text which professedly taxeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In illicitis Idolorum cultibus saith Saint Peter In vnlawfull Idolatries speaking of the Gentiles Therefore saith Valentia there is a lawfull worship of Idols As if that were an Epithete of fauour which is intended to aggrauation So hee that should call Satan an vncleane Deuill should imply that some Deuill is not vncleane or deceiuable lusts some lusts deceitlesse or hatefull wickednesse some wickednesse not hatefull The man had forgot that the Apostle spake of the heathenish Idolatrie wherein himselfe cannot plead any colour of lawfulnesse May this therefore befrend them to call Idolatrie abhominable the Scripture is theirs neither can they looke for â—â—y other countenance from those sacred monuments SECT III. WHat need wee seeke any other reason of Gods prohibition then his will And yet God himselfe hath giuen abundant reason of his prohibition of Images erected to himselfe To whom will yee liken God or what likenesse wil ye compare vnto him Yee saw no manner of similitude in the day that the Lord spake to you in Horeb. It is an hie iniurie to the infinite and spirituall nature of God to bee resembled by bodily shapes And for the worship of Images erected to himselfe or his creature I am the Lord that is my name and my glorie will I not giue to another nor my praise to molten Images The holy ielousie of the Almightie will not abide any of his honour diuided with his creature and what euer worship more then meere humane is imparted to the creature sets it in riualitie with our Maker The man is better then his picture and if religious worship will not bee allowed to the person of man or Angell how much lesse to his Image Not to man Saint Peter forbids it Not to Angell himselfe forbids it What a madnesse then is it for a liuing man to stoope vnto a dead stocke vnlesse as that Cynicke had wont to speake vnto statues to vse himselfe to repulses This curtesie was too shamefull in the Pagans of old how much more intolerable in Christians And as for that last shift of this vnlawfull deuotion that they worship not the Image but by it the person represented Haec a Paganis afferri solebat This saith Cassander out of the euidence of Arnobius and Lactantius to whom he might haue added Saint Augustine was the verie euasion of the old Heathen Nec valebat tunc illa ratio Neither would this colour then serue how can it hope now to passe and finde allowance The doctrine therefore and practice of Image-worship as late as erroneous is iustly reiected by vs who according to Saint Ieroms profession worship not the reliques of Martyrs nor Sunne nor Moone nor Angels nor Archangels nor Cherubim nor Seraphin nor any name that is named in this world or in the world to come and vniustly are we hereupon eiected CHAP. XI The newnesse of Indulgences and Purgatorie NOthing is more palpable then the noueltie of Indulgences or pardons as they are now of vse in the Romane Church the intolerable abuse whereof gaue the first hint to Luthers inquirie Pope Leo had gratified his sister Magdalene with a large Monopoly of German pardons Aremboldus her Factor was too couetous and held the market too high The height of these ouer-rated wares caused the chapmen to inquire into their worth They were found as they are both for age and dignitie for age so new as that Cornelius Agrippa and Polydore Virgil and Machiauell and who not tells vs Boniface the eighth who liued Anno 1300. was the first that extended Indulgences to Purgatorie the first that deuised a Iubilee for the full vtterance of them The Indulgences of former times were no other then relaxations of Canonicall Penances which were enioyned to hainous sinners whereof Burchard the Bishop of Wormes set downe many particulars about tâ—e 1020. For example if a man had committed wilfull murder hee was to fast fortie dayes together in bread and water which the common people calls a Lent and to obserue a course of penance for seuen yeeres after Now these yeeres of penance and these Lents were they which the pardons of former times were vsed to strike off or abate according as they found reason in the disposition of the Penitent which may giue light to those termes of so many Lents and yeeres remitted in former Indulgences But that there should bee a sacred treasure of the Church wherein are heaped vp piles of satisfactions of Saints whereof onely the Pope keepes the keyes and hath power to dispense them where hee lists is so late a deuice that Gregorie of Valence is forced to confesse that not so much as Gratian or Peter Lombard which wrote about 400. yeeres before him euer made mention of the name of Indulgence Well therefore might Durand Antonine grant it not to bee found either in the Scriptures or in the writings of the ancient Doctours and our B. Fisher goes so farre in the acknowledgement of the newnesse hereof that hee hath run into the censure of late Iesuites Iust and warrantable is that challenge of learned Chemnitius that no testimony can bee produced of any Father or of any ancient Church that either such doctrine or practice of such Indulgences was euer in vse vntill towards one thousand two hundred yeeres after Christ Talium indulgentiarum Some there were in the time immediately foregoing but such as now they were not Besides Eugenius his time which was too neere the Verge for the words of Chemnitius are Per annos fermè mille ducentos Bellarmine instances in the the third Councell of Lateran about the yeere 1116. wherein Pope Paschal the second gaue Indulgences of fortie dayes to those which visited the threshold of the Apostles but it must be considered