obscure assemblies but in open Churches and generall Congregations of our owne Countrie in the darkest ages long before Luthers daies But obserue the comming of our aduersarie That book which was published in Anselmes daies for instruction and visitation of the sicke the same booke I say both for matter and substance hath of late yeares beene printed at Paris at Collen Ordo Baptizandi cum modo visitandi infirmos Paris anno 1575. Colon. anno 1556. Ven. anno 1575. at Venice whereby not onely the doctrine of merits is ecclipsed but the now Romane faith is discouered to differ from the ancient what therefore can bee expected how these men should iustifie their owne printed Authors Behold the Romane Inquisitors haue carefully prouided by two Expurgatory Indices Quiroga p. 149. Sandoual Roxas anno 1612. that the words of comfort which the Priest was enioyned to pronounce to the sicke person should be all blotted out and although the Inquisitors haue not as yet passed their sentence vpon Aelfricks Homilie Aelfricks Sermon on Easter day printed at London 1623. pag. 7. yet in that Homilie they haue suggested Transubstantiation by two feined miracles contrary to the doctrine of the Eucharist then publiquely taught and farre different from the whole Scope of the Author and the Latine Epistle written by Aelfricke to the Arch-bishop of Yorke is to be seene mangled and razed in a Manuscript in Bennets Colledge in Cambridge as is well obserued by a learned Diuine D. Iames in his corruption of Fathers pag. 55 and I cannot conceiue but it was done by some Romanist because it doth plainely confute the doctrine of Transubstantiation Thus wee see what time and errors hath brought to passe That Protestant faith which in Aelfricks daies was generally receiued in England for Catholique doctrine is now condemned as hereticall by a preuailing faction in the Romane Church and that word of truth which was published in Anselmes daies for the saluation of Priests and people in the English Church is now condemned by an Index Expurgatorius with a Deleatur vpon those sauing words but I say of them as Saint Ambrose sometimes pronounced of the Arrians Ambros orat 1. contr Arrian Transubstātiation They may well blot out our letters but our faith they shall neuer abolish Againe looke vpon their doctrine of Transubstantiation and you shall see how miserably their Church is deuided touching the antiquity and vniuersality of that point of faith some deriue it from the words of Christ others from Christs Benediction before the words were vttered some from the exposition of the Fathers others from the councel of Lateran some from the authoritie of the Scriptures others from the determination of the Church and whereas many other points of the Romish doctrine are pretended to be Apostolicall Traditions as hauing no foundation in the written word it is obserued by learned Du Plessis that the Papists generally maintaine that their Masse is prooued from the Scripture insomuch as in the 28. of Matthew and other places where there is mention made of the Sacrament the ordinarie Glosse doth note with capital letters in the Margent Moru de Miss lib. 1. c. 1. in initio Here is the Institution of the Masse It was the great vaunt of Campian the Iesuite Camp Rat. If the Protestants name the Gospell we ioyne with them the verie words are for vs This is my body this is my bloud and Bellarmine his fellow Iesuite professeth confidently that the words Bellar. de Euch. l. 1. c. 11. This is my bodie are of the essence of the Sacrament and they are operatiue If wee shall further question at what time whether before or after the wordes spoken there is a conuersion of the elements into the bodie and bloud of Christ Aquinas tels vs Vltimum instans prolationis verborum est primum instant in quo est in Sà cramento corpus Christi in toto autemtempore praecedenti est item substantia panis Aqu. par 3. q. 75. art 7. ad 1. that the verie last instance of the deliuerie of those words is the first instance of Christs bodie in the Sacrament but in all the time before there is the substance of bread remaining If these men therfore haue spoken the truth let them beare witnesse of the truth onely let mee tell you they want that vnitie in this point of faith which they appropriate as a speciall marke to their Church and for proofe of this I will proceed to publication of witnesses wherein I will produce no other testimonies but their owne learned Authors and I presume a better proofe then their owne confessions none of them can expect whereby it shall appeare that their grand point of Transubstantiation hath neither foundation in our Scriptures nor certaintie in the Fathers nor vnitie among themselues to conclude it for an Article of beleefe Touching the words of Consecration Salmeron the Iesuite speaking in the person of the Grecians deliuers their opinion in this manner Cham. lib. 6. de Euch. c. 7. When the Benediction of the Lord is not superfluous or vaine neither gaue hee simply bread it followeth when he gaue it the transmutation was made and those wordes This is my body did demonstrate what was contained in the bread Ex Catholicis solus Caietanus in Commentario huius Articuli qui iussu Pij Quinti in Romanâ editione expunctus est docuit seclusa Ecclesiae authoritate verba illa Hoc est corpus meum ad veritatem hanc confirmandā non sufficere Suar. Tom. 3. disp 46. not what was made by them And Swarez the Iesuite ingeniously professeth that Cardinall Caietan in his Commentarie vpon this Article did affirme that those words of Christ This is my body do not of themselues sufficiently prooue Transubstantiation without the supposed authoritie of the Church and therefore by the commandement of Pius Quintus that part of his Commentarie is left out of the Romish Edition Habemus confitentem wee haue a faire confession for a Cardinall and a friendly caueat touching the spunging of his authoritie And that the world may know these men are better friends to our cause then many yet conceiue them I will produce both Cardinals and Bishops and Schoolemen who will testifie with vs that there are no words in Scripture to proue Transubstantiation that those words This is my body are not of the essence of the Sacrament that the ancient Fathers did not beleeue the substance of the Sacramentall bread to be conuerted into Christs reall flesh and lastly that Transubstantiation was not beleeued de Fide as a matter of faith aboue 1000 yeares after Christ And first I will giue you their owne confessions touching the place and proofe of Transubstantiation deriued from the Scriptures Quomodò fit corpus Christi vtrum per cōuersionem alicuius c. Biel in Con. Missae Lect. 40. Gabriel Biel How the body of Christ is in the Sacrament Non
was vsed by the Apostles their successors not deuised by Luther If therefore the three Creeds the two principall Sacraments of the Church the 22. bookes of Canonicall Scripture the first foure generall Councels the Apostolique Traditions the ancient Lyturgies the ordination of Pastors If I say all these were anciently taught and vniuersally receiued in all ages in the bosome of the Romane Church euen by the testimonies of our aduersaries themselues it is but a silly and senslesse question to demand of vs where our Church was before Luther The positiue doctrine which we teach is contained in a few principall points those also haue Antiquity and Vniuersality with the Consent of the Romane Church The points in controuersie which are sub Iudice in question are for the most part if not all additions to the Church and certainely frō those additions and new Articles of faith the question doth truly and properly result vpon themselues Where was your Church that is Where was your Trent doctrine and Articles of the Romane Creed receiued de Fide before Luther But admit our doctrine lay inuolued in the bosome of the Romane Church which no Romanist can deny I say admit it became hidden as good corne couered with chaffe or as fine gold ouerlayed with a greater quantitie of drosse was it therefore new and vnknowne because Poperie sought by a preuailing faction to obscure it was there no good corne in the Granary of the Church because till Luthers dayes it was not seuered from the chaffe no pure gold because our aduersaries would not refine it by the fire of Gods word If the chaffe and drosse be ours or if our Church sauour of nothing but Noueltie and heresie as some of these men pretend let them remoue from the bosome of their owne Church that new and hereticall doctrine which they say was neuer heard of before Luther and tell mee if their Church will not prooue a poore senslesse carkasse a dead body without a soule Take away the three Creeds which we professe our two Sacraments the 22. bookes of Canonicall Scripture the Apostolicall Traditions the foure first general Councels and tell me such light chaffe new heresies as they how stile them being remoued if their twelue new Articles their fiue base Sacraments the Apostolicall Scriptures their vnwritten verities and Traditions will make a true visible Church It is true that wee denie their additions there aliquod amplius because they are grounded on humane authoritie and want the foundation of the Scriptures wee denie Purgatorie Inuocation of Saints Works of Supererrogation worship of Images and the like and if our Religion be therfore termed Negatiue for deniall of those things who sees not but for the like reason they themselues wil stand guiltie of the same aspersion Do not they denie the substance of bread after Consecration doe not they denie the Scriptures to the Laitie Marriage to the Priests the Cup to the Lay people the Supremacie to their Soueraigne in his own dominions and may not we for these and the like reasons protest against them that therfore theirs is a Negatiue Religion But that the world may know wee obtrude not these things by way of recrimination it shall appeare by their owne confession the Traditions which we deny are declined by the best learned amongst themselues Nay more they doe not onely acknowledge those things which we hold but the most ingenious of them are ashamed also of those additions which wee denie As for instance we charge them with the worship of Images they denie it or leastwise excuse their manner of adoration but they condemne not vs for not worshipping We accuse them for praying in an vnknowne tongue they excuse it that God knowes the meaning of the heart but they do not condemne vs for praying with the spirit and with vnderstanding Wee condemne them for adoring the elements of bread and wine in the Sacrament because it depends vpon the intention of the Priest they excuse it Jnnocentius the third Adoro te si tu es Christus that they adore vpon condition If the consecrated bread be Christ but they doe not cōdemne vs for adoring Christs reall body in heauen we accuse them for taking away the Cup from the Lay people they excuse it that it was not taken vp by the Commandement of the Bishops Coster Enchirid de commun sub vtraque specie Anno 1414. but it crept in the Bishops winking thereat saith Costerus but they did not condemne vs for following Christs example and receiuing in both kinds Lastly we accuse them for their priuate Masses contrarie to Christs institution and the custome of the Primitiue Church Harding in B. Jewel ca. Priuat Masse they excuse it That it is through their own default and negligence whereof saith Master Harding the godly and faithfull people since the time of the Primitiue Church haue much complained and which is remarkable and comfortable to all beleeuing Protestants we charge them with flat idolatrie in the adoration of the Sacrament in Reliques in Saints in Images and howsoeuer they excuse themselues in distinguishing their manner of adoration yet I say to our endlesse comfort be it spoken they cannot charge vs in the positiue doctrine of our Church no not with the least suspition of idolatrie Sect. 9. The testimonies of our Aduersaries touching the Protestant and the Romane faith in the particulars PARAG. 1. Iustification by faith onely THese things premised I will proceed to the examination of witnesses both for the Antiquitie of our doctrine and the Noueltie of theirs but before I go to publication I will present you with two Records for two principall points of our faith by which euidences it shal appeare that the Word and Sacraments the proper marks of a true Church were rightly preached and duely administred here in England in the most obscure ages long before Luthers daies I say it shall appeare that before and after the Conquest the Priests and professors of those times protested openly against the doctrine of Romish merits preaching saluation through Christ alone and withall publikely professed and administred the same Sacraments in the same faith and truth which wee teach and administer at this day In the dayes of Anselme Archbishop of Canterburie about the yeare 1080. there was a set and publique forme of prayer prescribed for the visitation of the sicke Cass in append ad opus Jo. Roffen de fiducia misericordia Dei. and this forme saith Cassander in Bibliothecis passim obuia was commonly to be had and read in all Libraries The wordes are plaine and fully consonant to the faith our Church professeth Ordo Baptizandi visitandi edit venet Anno 1575. Dost thou beleeue to come to glorie not by thine owne merits but by the vertue and merit of the passion of our Lord Iesus Christ dost thou beleeue that our Lord Iesus Christ did dye for our saluation and that none can
harum rerum mentioneÌ„ sâ—ciant quoniaÌ„ c. Bellar. de Indulg lib. 2. cap. 17. either in Scriptures or the writings of the Ancient Fathers but onely out of Moderne Authors C. Caietan If there could be a certaintie found touching the beginning of Indulgences it would much auaile in searching of the truth but because there can be no certainty found touching the beginning of them there is no authoritie of Scripture or Ancient Fathers Greeke or Latine that bringeth them to our knowledge Bellarmine It is not to bee wondred if we haue not many Ancient Authors which makes mention of Indulgences for many things are contained in the Church onely by vse and custome without writing This learned Cardinall confesseth that many ancient authorities are not to be expected for proofe of this doctrine and this seemes to me a strange thing that an Article of faith should want Antiquity and Vniuersality of Fathers which as they pretend belongs to al points of faith it is strange that a Generall Councell should declare them to bee deriued from Christ and yet they should want ancient Fathers to witnesse Christs doctrine I rather beleeue according to the Article of the Creed that the vse thereof is most wholesome for the people for albeit they are granted onely to draw money from them yet withall the Popes Ministers had this benefit by them they sometimes set them to sale for a small price or game at Tables in a Tauerne Guicciard lib. 13. anno 1520. to redeeme soules out of Purgatory as it is witnessed by their owne Authors The Learned Doctors of of the Trent-Councell were not ignorant of this practise and of much more exercised by Leo the Tenth and others of his Predecessors but they were so farre from beleefe that this point of faith should bee deriued from Christ and his Apostles that Ecchius and Thecel and Prierius for want of Scriptures and Fathers laid their groundworke on the Popes authority and consent of Schoolemen Histor. of Trent lib. 1. p. 6. concluding that the Pope not being able to erre in matters of faith and hauing approoued the doctrine of the Schoolemen and himselfe publishing the Indulgences to all the faithfull it was necessary to beleeue them as an Article of faith I will not say it was a straÌ„ge presumption for a Councell to determine an vncertaine doctrine for a point of faith vpon the Popes infallibilitie and opinion of Schoolemen but I will say it is a senselesse and weake faith that giues assent to that doctrine which wants authority of Scriptures and consent of Fathers It was an ingenuous confession of their owne Cunerus Dolendum simul miranduÌ„ c. It is to bee lamented and admired how some Catholiques doe write of Indulgences so timorously so coldly so diuersly Chamier de satisfacti lib. 24. cap 2. so doubtfully as if their reasons were so farre fetched or so vncertaine that without great difficultie they could not proue them and surely if Cardinall Bellarmine or Cardinall Caietan and the rest could haue found better proofes for this point of faith they would neuer haue confessed that neither Scriptures nor Fathers doe bring them to our knowledge especially since no Article of faith can bee created without the authoritie of scriptures and therfore Saint Austins confession shall be my conclusion for their Article of faith If wee or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legall and Euangelicall Scriptures let him bee accursed You haue heard the confessions of our best learned Aduersaries witnessing with vs that the principall points of their Faith and doctrine now taught and professed in the Church of Rome were not knowne to former ages whereby we may easilie discerne how the Church of Rome doth obtrude strange Articles of beleife vpon her Proselites which haue no foundations in the Scriptures and want the vniuersalitie and consent of Fathers and although the Priests and Iesuits are bound by an oath to maintaine the Papacie and thereupon they generaly protest that al the Fathers are on their side and the ignorant people out of an affected ignorance blinde obedience easily condescend to that beleefe yet I say it cannot bee denied that the Popes sworne seruants our sworne enemies there best witnesses and our worst accusers haue testified these things both against themselues and in behalfe of our doctrine howsoeuer they may be excused yet sure I am they are diuided amongst themselues consequently want another speciall marke of their Church which is vnity in points of Faith To take a short reuiew of our Aduersaries confessions touching the doctrine of Merits they haue confessed that our Iustification is by faith and Christ Iesus onely they haue confessed that there is no saluation nor assurance in our owne merits but in the mercie and merits of our alone Sauiour and in this confession they intimate the noueltie and vncertainetie of their owne doctrine and in this likewise they acknowledge the antiquity and visibility of our Church long before Luthers daies Touching TransubstaÌ„tiatioÌ„ they haue confessed there is no expresse place of scripture to proue the word nor the meaning of the word they haue confessed the conuersion of the bread into Christs body Antè LateraneÌ„se Concilium non fuit dogma fides Scotus in 4. sentent c. 11. â—3 was not generally receiued by the Fathers they haue confessed before the Councell of Lateran it was not reeeiued for an Article of beleefe In these confessions they plainely intimate the noueltie and vncertaintie of their owne doctrine and by these likewise they acknowledge the antiquity and Visibility of our Church long before Luthers daies Touching Priuate Masse they confessed it was not vsed in the Ancient Church for say they the communion of Priests and people together was practised by the Fathers In this confession they intimate the Noueltie of their Religion and in this they acknowledge the antiquity and Visibility of our Church long before Luthers daies Touching the Seuen Sacraments they confesse the definite and certaine number of Seuen was vnknowne to Scriptures and Fathers they confesse that some of those Sacraments were not instituted by Christ they confesse that all of them are not true and proper Sacraments of the new Law all which on the contrarie are commanded by their Church to bee beleeued vpon a Curse and in these confessions they argue the Noueltie and vncertaintie of their doctrine and in this they acknowledge the antiquitie and Visibilitie of our Church long before Luthers daies Touching the Communion in one kinde they confessed that it was not practised by the Apostles nor the ancient Church for say they Christ did institute in both kinds and the Primitiue Fathers did continue it in both kinds In this confession they intimate the noueltie and vncertaintie of their owne doctrine in this they acknowledge the antiquitie and visibilitie of our Church long before Luthers dayes Touching
Touching faith and good workes it is Bellarmines confession Bell. de Justif l. 3. c. 6. The Protestants doe not deny but that faith and repentance are requisite that is a liuely faith and an earnest repentance and that without them no man can be iustified Lastly touching Iustification by faith onely it is Bellarmines confession Idem l. 5. c. 7. For feare of vaine glorie and by reason of the vncertaintie of our workes Tutissimum it is the safest way to relie wholly on the mercy of God I begge not of our Aduersaries the points in question betwixt vs but I wonder rather why they should send out such Anathemas and curses against all or any of those that denie their doctrine when as their best learned confesse that many principall points of their owne Religion yea many Articles of faith are neither ancient safe nor Catholike It is not the name of Catholique which they assume that makes good the Catholique doctrine neither is it the opinion of the great learning or the multitude on that side which must out face the truth for our Sauiour Christ doth especially note the members of his body by the name of a Little flocke Feare not little flocke Luk. 12.32 as if the paucitie of true beleeuers were the speciall Caracter of the true Church and as for the learned on that side You see your calling brethren saith the Apostle Not many wise men after the flesh 1. Cor. 1. 26. not many mightie not many noble are called And if our aduersaries list to assume all learning and knowledge vnto themselues I enuie not their great wisedome but I rather admire with wonder and pitie Mat. 11.25 and I thanke thee O Father Lord of heauen and earth because thou hast hid these things from the wise and prudent and hast reuealed them vnto babes And if our aduersaries please to reflect vpon their owne Religion they shall find likewise that the principall markes of the Romane Church were discouered and foretold long since by Christ and his Apostles that it should bee after the working of Sathan with all power and signes and lying wonders and wee know such miracles are the special caracters of the Roman Church The Spirit of God foresaw that their doctrine would consist in forginges not onely of Fathers of Councels of Schoolemen but of daily miracles in their Church and for this deceiueablenesse of vnrighteousnesse because they receiued not the loue of truth that they might be saued their iudgement was foretold and is now accomplished 2. Thess 2.11 God shall send them strong delusions and they shall beleeue lyes I list not to insist vpon such feyned miracles wrought either by their Priests or by their companions for lucre sake Aliquandò in Ecclesia fit maxima deceptio populi in miraculu fictis in Sacerdotibus Nich. Lyra in Dan. ca. 14. It is sufficient that their owne Schoolemen confesse it but I professe with Austin As they were necessarie before the world beleeued to induce it to beleeue so hee that seeketh to be confirmed by wonders now is to be wondred as most of all himselfe in refusing to beleeue what all the world beleeues besides himselfe Sect. 16. Our Aduersaries obiection drawne from the Testimomonies of pretended Martyrs of their Religion answered BVt obserue the cunning and policie of these men they are not contented to claime an interest in all ancient and orthodoxe Authors in behalfe of their Church but they would seeme to confirme the truth of their doctrine by the sufferings of Saints and testimonies of holy Martyrs Camp Rat. 10 Let vs ascend into Heauen by imagination saith Campian and there we shall find such as through martyrdome are as ruddie as the Rose and also such as for their innocencie while they liued do glister as beautifully as the white Lillies there may we see three and thirtie Bishops of Rome which for their faith were immediatly murdered one after another Thou shalt find that they liued here and dyed members of the Catholike Church I confesse the name of Martyrdome carries some shew in honor of the Church of Rome but the truth being weighed in the ballance of sinceritie it will appeare but a braggeful of froth vaine glorie for if those Martyrs and Bishops neither suffered for that faith at the time of their deaths nor in all their liues receiued that faith which is now published with Anathema to all them that beleeue it not surely those Saints and Martyrs will neuer bee found to haue liued and died members of their Church although they died Martyrs in the ancient Romane Church Let vs examine some particulars did euer any Martyr die vpon confidence of his owne merits or dare any Romanist suffer death in iustification of his owne righteousnesse was there any of those three and thirtie Bishops canonized a Saint for his adoration giuen to Images Did euer any Martyr take it vpō his death or dare any Romish priest die vpon this confidence that he hath absolute power to remit sinnes to dispense with oaths to create in the Sacrament the Creator of heauen and earth Did euer any ancient Martyr teach that the Scripture was vnperfect without the helpe of Traditions or dare any Romanist take it vpon his death that all the vnwritten verities now taught and receiued in the Church of Rome are of equall authoritie with the Scripture Did euer any Martyr take it vpon his death or dare any Romish Priest die vpon confidence that the consecrated bread depending vpon the Intention of the Priest is the corporall and reall flesh of Christ It was the case of certaine Masse priests now or lately liuing and in particular of F. Garnet who beeing demanded whether if hee were to consecrate the Sacramēt that morning he should suffer death durst after consecration pronounce openly ouer the Cup B. Andrewes resp ad Apolog Bellar. ◠1 p. 7. If this wine in the Cup whose accidents you see bee not the very bloud of Christ which flowed from his side as he hung vpon the crosse let mee haue no part either in the bloud of Christ or with Christ hereafter F. Garnet as a man perplexed made answer It might iustly bee doubted neither did he conceiue that any one was bound rashly to endanger his saluation by assuming vpon his death that any Indiuiduall Priest at a time certaine did transubstantiat the bread into the bodie of Christ but peraduenture in generall and indefinitely saith he it may bee resolued that Transubstantiation is made Ab aliquo Alicubi Aliquandò By some Priest in some place at sometime And as concerning the Saints and Martyrs of the ancient Church it is vndoubtedly true that they could not die in that faith nor for that Religion which was altogether vnknowne to their Church The doctrine of Priuate Masse the Communion in one kinde the Prayer in an vnknowne tongue the works of Supererogation the peremptorie number of seuen Sacraments the power of
Via tuta THE SAFE WAY Leading all Christians by the testimonies and confessions of our best learned Aduersaries to the true ancient and Catholique faith now professed in the Church of England By HVMFREY LYNDE Knight IEREMIAH 6.16 Stand ye in the wayes and see and aske for the old pathes where is the good way and walke therein and you shall find rest for your soules but they said we will not walke therein LONDON Printed by G. M. for Robert Milbourne and are to be sold at his shop in Pauls Churchyard at the signe of the Gray-hound 1628. To the Religious and well affected Gentrie of this Kingdome IF for no other cause yet for this alone that the world may know it is no difficult matter for a meane Lay-man to prooue the ancient visibilitie of the Protestant profession I haue attempted to send foorth this Essay of my poore endeuours in this cause being thereunto prouoked by a challenge heretofore sent vnto me by a Iesuite in these words viz. That Sir Humfrey or his friends should prooue out of some good Authors that the Protestant Church was in all ages visible especially in the ages before Luther It is not my profession I must confesse to returne challenges or publish works of this nature yet knowing that Truth is iustified of her children I haue presumed as a child of that Mother to vindicat her cause and maintaine my owne reputation and in answer hereunto I shall present such proofes as are warranted by Certificat and confession not onely of the most orthodox Fathers but of the Romish Bishops and Cardinals and other moderne Writers in the Romane Church It is an vndoubted truth subscribed by both parties that the faith which Christ and his Apostles taught in the first age had visible professors in al ages It were therefore sufficient without any further recital of succeeding witnesses to proue that the now Faith of the Church of England is that Faith which was once deliuered to the Saints by Christ and his Apostles but I rather condescend to meete the Aduersarie vpon his owne ground and to deale with him at the same weapon which himselfe hath chosen wherein on our part the Ancient Fathers shall be my Champions and his owne Romish Bishops and Cardinals and Schoolemen shall be my Seconds as being Testes veritatis witnesses of Gods truth professed in our Church Of what strength and force is Truth shal appeare 〈◊〉 his that shee extorts a full and ample testimonie from her sworne enemies to make good the visibility of our Church nor that only but she denyes antiquity and vniuersalitie to the principall Articles of the new Romane Creed wherin she points forth that old and true way and this is acknowledged on both sides to be Via tuta The safe Way vpon which ground it is likewise lawfull for me to frame a counterchallenge by demanding By what authoritie of Scriptures ancient Fathers they haue imposed new Articles of Christian beliefe vpon Priests people sure I am those twelue new coined Articles declared by their grād Councel of Trent and published by Pope Pius the fourth are so far short from the knowledge of antiquitie that as yet they are scarce vnderstood amongst their own Disciples for Articles of Faith And their best learned Romanists professe openly that most of them were vnknowne to former ages It is no wonder that a blind obedience and an implicit faith is so much obtruded to the ignorant of the Romane Church when their best learned Doctors are forced to confesse touching the chiefe Articles wherein they differ from vs that they can neither subsist by Antiquitie nor stand with the safety of the beleeuer Neither may it seeme strange that these mē should create new Articles of faith when as they dare alter and detract from the Commandements of God witnesse their Decalogue so often published by the Church of Rome here now prefixed wherein not only the second Commandement is left out as it is vsually in all their Psalters but the fourth Cōmandement touching the Sabbath day is changed into these words Remember thou sanctifie Holy-dayes But as for these peccadillos the recitall of them I account a sufficient refutation In the meane time those men who call for a Catalogue of names of such Protestants as taught and professed the 39. Articles of Religion of our Church in all ages let them in euery age produce one Ancient and orthodox Father who did teach and maintaine their twelue new Articles de Fide which they command vnder a curse to be beleeued of all men I say let them produce but one in euery age or but anyone in all the ages for 1500. yeares after Christ till the dayes of Luther that taught and beleeued all their twelue new Articles de Fide as points of faith and for that one good Authors sake I will be so liberal as to acknowledge their professors visible in al ages I will say their Bishops and Cardinals and Schoolemen which haue witnessed the Antiquitie of our doctrine were mistaken and ought to bee reformed by an Index Expurgatorius I will testifie the Reformed Churches are guiltie of Noueltie and submit my obedience with an implicit faith to the Romane Church And as touching my owne particular I professe through the prouocation of a Iesuite I haue vnwillingly thrust my sickle into other mens haruest yet I witnesse a true confession before God and man that I haue neither willingly nor wilfully falsified any one Author either in citation or translation in this Treatise If any slips haue hapned which I doe confesse for want of helpe and opportunitie may befall me let it be shewed mee by answer moderately plainely and faithfully and I will ingeniously confesse the weaknesse not of our doctrine but of my own handling So for this time vntill it please God to giue opportunitie to publish some further fruits of my labours in this kind I heartily desire good interpretation and fauourable acceptance of the beginnings and endeuours of him who is At your seruice in Christ and for his Truth H.L. THE NEW Creed of the Church of Rome Bulla Pij Quarti pro forma Iuramenti professionis fidei Datum Romae Anno 1564. 1. This new Creed is added to the Nicene Creed and prescribed by Pope Pius the fourth to be receiued with an oath as the true Catholique faith and that it might resemble the Apostles Creed they haue set it in an Apostolique forme in twelue Articles I Admit and embrace the Apostolicall Ecclesiasticall Traditions and the other obseruations and constitutions of the Church 2. I admit the holy Scriptures according to that sence which the holy Mother Church hath and doth hold whose right is to iudge of the true sence and interpretation of holy Scriptures neither will I euer receiue and expound it but according to the Vniforme Consent of the Fathers 3. I professe that there are truly and properly seuen Sacramēts of the new Law instituted by
sanctos electos suos non vt aestimator meriti sed vt veniae largitor admitta◠Bellar. Test pag 89. Ricard Tapp explic artic Theolog. Louan tom 2. art 8. in his last Will and his last words he sounds a retreate and beggeth pardon at the hands of God Not as a valuer of merits but as a giuer of mercie And their owne Albertus Piggius who did bitterly inueigh against our Church and doctrine especially in the point of Iustification by reading of Caluins Institutions with a purpose to confute them in that very point Controu 2. tit de Instito fol. 50. became himselfe a Caluinist neither was it his case alone but Paulus Vergerius a Romish Bishop Episcopus Iustino-politareus who in like manner began to write a booke against the Protestants which he intituled Adnersus Apostatas Germaniae against the Apostates of Germanie after he had examined their bookes and weighed their arguments with a purpose to confute them found himselfe taken and vanquished and laying aside the hope of a Cardinalship which at that time the Pope intended him Sleida Comment Relig. lib. 21. hee trauelled to Pola where Germanus his brother a Romish Bishop was residing and after much debate and conference had of the doctrine of Iustification his brother also yeelded and protested against the Romish doctrine and both with mutuall ioy and consent of minds professed and proclaimed the Protestant faith to all beleeuers Sect. 5. Worldly pollicie and profit hinders the Reformation of such things which are altogether inexcusable in themselues I Speake not this as if there were hope of a Reformation in the Romane Church For when I consider that many opinions which formerly crept in the Church are now established for Articles of faith when I consider that some of their points are so linked together that the vnloosing of one is sometimes the losse of all when I plainely see vpon one point of faith namely one Purgatorie Trentals Masses Diriges Requiems Prayers for the dead the doctrine of Merits works of Supererogation Indulgences Pardons Iubilies the power of binding and loosing since I say all these attend vpon the opening and shutting of Purgatorie and this Purgatory is created a point of faith and this faith is confirmed by Councels meerly for the benefit of the Pope and Clergie What hope can wee haue to get these golden keyes of Purgatorie from them by what means can we procure them to exercise the facultie of shutting as well as opening the power of binding as well as loosing when no man will giue mony to be bound but to be loosed in Purgatory Againe when I consider the saying of Maldonat the Iesuite daily practised by the Church of Rome against our Church and doctrine Mald. Comment in Ioh. 6.62 viz. Although I haue no other Author for my exposition but my selfe yet I allow it rather then Austens Although his be most probable because this of mine doth more crosse the sense of the Caluinists When I say our Religion is directly and immediatly deriued from the Scripture when our doctrine agreeth in the fundamentall points with Saint Austen and the Fathers when the Primitiue and Reformed Churches haue shakē hands together is it not a meere malice to oppose a knowne ancient doctrine and to make a league against God and his Word against the true religion her Church They are base wits saith Viues which are so affected Viues Lib. de causis art corrupt whereas ingenious minds and natures well giuen will rather seeke how true that is which they hold then how they may defend it making greater price of veritie then victorie yet it cannot be denied that this is the common practise of the Romane Church for otherwise what man in his right senses would take vpon him to be wiser then God and in their Psalters leaue out the second Commandement hazard that heauie doome Cursed bee he that addeth or detracteth from the least of these sayings Reu. 22.18.19 What sense is there that the Church of Rome should presume to alter Christs Institution and take away the Cup from the Laitie when it is confessed by their owne generall Councell Concil Constant Ses 13. that Christ did institute the Cup for the people and the Primitiue Church did continue it in both kinds what reason can be alledged why an ignorant man should pray without vnderstanding when the Apostle commands vs to pray with the Spirit 1. Cor. 14. and to pray with the vnderstanding also What discretion should leade men to inuocate Saints and Angels when the Apostle doth make this vnanswerable question How shall they call vpon him in whom they haue not beleeued Rom. 10.14 What confidence and assurance of humane frailtie should cause them to leane to leane to a broken staffe of their own merits when they may safely relye vpon the sole merits of Christ Iesus What madnes is it to adore a peece of bread which depends vpon the intention of another man seeing his intention may faile and cause flat idolatrie in the worshipper when they may safely certainly adore Christ Iesus sitting at the right hand of the Father What stupiditie is it to worship a picture the worke of mens hands and to aduenture idolatry vpon nice distinctions when without danger they may worship the true God in Spirit and truth Ioh. 4.24 as he will be worshipped Lastly what foolishnes is it for man to relye vpon the Church which is the authority of man that may erre when he may build vpon the infallible rule of Gods word which is agreed on all hands that cannot erre If men for aduantage of their cause or for their owne preferment will by shifts and cauils turne the necks of Scriptures and Fathers cleane about and wrest them to their owne side let them beware of their example who could not beleeue or if they did beleeue durst not confesse Christ Because they sought the praise of men more then the praise of God! Ioh. 5.44 Sect. 6. The common pretence of our Aduersaries refusing Reformation because we cannot assigne the precise time when errours came in Refuted HOw farre the Church of Rome stands guilty of this crime I wil not take vpon me to censure but sure I am they are so far from reforming the abuses and errors in their Church that they will not acknowledge their points of doctrine to be errouious vnlesse we can assigne the time and point at the persons who first broached them Now since we are all eye witnesses that the errors of the Romish Church are at this day so notorious that a very child may reprehend them it were more fit as I conceiue to redeeme the time by correcting those errors that crept into the Church then to enquire after times and persons which are not in their hands If a man be sicke of a Consumption wil he refuse helpe of the Physitian except he can resolue him whether his Lungs or his Liuer
looke higher it was deliuered by Marcus the Heretique who by his inuocation ouer the Sacramentall Cup Ireneus li. 1. c. 9. caused the wine to appeare like bloud if you will looke into the Apostles time the first Authors were those disciples that beleeued the grosse and carnal eating of Christs flesh which murmured against him and forsooke him Here is their succession in doctrine and person deriued from Idolators from heretiques from Capernaites Here is our faith deliuered at the same time by Christ himself Ioh. 6. The words I speake are spirit and life The Popes Supremacie was confirmed at the Councell of Trent The Supremacie and the Councell of Lateran if we ascend higher it was first granted by Phocas the bloudy Emperour to the Bishop of Constantinople 600. years after Christ Vrspergensis in Phocas fol. 149. if they claime Antiquitie from the time of the Apostles the Gentiles were their first founders and benefactors For saith Christ the Kings of the Gentiles exercise Lordship ouer them Luk. 22.25 and they that exercise authoritie vpon them are called benefactors Here is their succession in doctrine and person deriued from bloud-suckers and Gentiles in vsurping right ouer Kings and kingdomes in things spirituall in things temporall here is our receiued doctrine from Christ himselfe Mat. 20 26.27 Whosoeuer will be great among you let him bee your Master and whosoeuer wil be chiefe among you let him be your seruant Worship of Images The worship of Images was decreed at the second Councell of Nice almost 800. yeares after Christ but if you claime Antiquitie because it is a point of faith Jraeneus lib. 1. cap. 23.24 Iraeneus tels vs the Basilidians and Carporatians in the Primitiue times did worship Images and professed they had the Image of Christ made by Pilate Here is their succession in doctrine and person deriued from the heretiques Basilides and Carporates here is ours deriued from the doctrine of Saint Paul Rom. 12.3 from the lesson giuen by Saint Iohn 1. Ioh. 5.21 and from the mouth of God himselfe Deu. 4.15.16 Thou shalt not make to thy selfe any grauen Image c. The Communion in one kinde was decreed at the Councell of Constance aboue 1400. yeares after Christ The CoÌ„munion in one kind yet if you stand vpon Antiquitie because it is an Article of faith Leo Serm. 4. de Quadrages Pope Leo tels you the Manichees a sort of heretiques in his time vsed the Sacrament in one kinde viz. in bread onely if you ascend to the time of the Apostles the Nazarites saith Bellarmine had made a vow not to drinke wine Non est credibile Nazareos contrà votum suum bibisse decalice nec tameÌ„ credibile est eos omninó à communione abstinuisse Bellar. Apolog contr praefat Regis monitorium B Andr. c. 8. fol. 188. and therefore in all likelyhood they tooke Sacrament in bread onely here then is their succession in person and doctrine deriued from Nazarites and heretiques here is our doctrine taught by Christ himselfe and so commended to our Church Mat. 26.27 Drinke ye all of this Againe looke vpon their Inuocation of Saints and Angels August ad quod vult Deum c. 39. and you shall finde their founders were the heretiques Angelici Looke vpon their doctrine of merits and works of Supererrogation Isid Etym. li. 8. cap. de hâ—eres Christ and you shall see their first Authors were the Cathari the Puritans Looke vpon their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their worship giuen to the blessed Virgin and you shall discerne the Collyridian heretiques which Epiphanius termes Idolators were their first leaders Epiph. heres 79. Looke vpon their restraint of Priests Marriage and you shall obserue that the heretique Tatianus and the Maniches were their Predecessors Epiph. heres 46. and forbad Marriage in Sacerdotibus in their Priests These and the like errors taught in the Church of Rome either lineally descended from the aforesaid heretiques or at leastwise haue neere affiâ—itie with their adulterate issue And if I haue failed in calculating the right natiuitie of their ancient doctrine yet sure I am they are vtterly destitute of a right succession in person and doctrine from the Apostles and the ancient Fathers of the Primitiue Church as shall appeare by many testimonies of the best learned amongst themselues Sect. 8. The Testimonies of our Aduersaries touching the Antiquitie and vniuersalitie of the Protestant faith in generall IN the meane time I will call the Church of Rome for a witnesse to our cause and if she do not plainly confesse the Antiquitie of our Tenets and the Noueltie of her owne If she herselfe do not proclaime the vniuersalitie of our faith if she do not confesse that we are both in the more certaine and safer way in the Protestant Church I will neither refuse the name nor the punishment due to heresie He therfore that shall question vs where our Church was before Luther let him looke backe into the Primitiue Church nay let him but looke into the bosome of the present Romane Church and there he shall find and confesse that if euer Antiquitie and Vniuersality were marks of the true Church of right and necessitie they must belong to ours The Creede of the Apostles Nicene Councell Athanasius Piuâ— the fourth Looke into the foure Creedes which the Church of Rome professeth and you shall finde three of those Creeds are taught and beleeued in our Church and these by our aduersaries confession were instituted by the Apostles and the Fathers of the Primitiue Church not created by Luther Looke into the seauen Sacraments which the Church of Rome holdeth and you shall acknowledge that two of those Sacraments are professed by vs and these by our aduersaries confession were instituted by Christ not broached by Luther Looke into the Canon of our Bible and you shall obserue that 22. books of Canonicall Scripture which our Church alloweth were vniuersally receiued in all ages and are approued at this day by the Church of Rome for Canonical Scripture not deuised by Luther Looke into the first seuen generall Councels and you â—hall confesse that the first 4. generall Councels are ratiâ—ed by our Church and Acts of Parliament Eliz. 1. not called by Luther Looke into the Traditions of the Church and you shal see and confesse that all the Apostolicall Traditions which were vniuersally receiued and which the Church of Rome confesseth at this day to bee Apostolicall are descended from the Apostles to vs not deriued from Luther Looke into our booke of Common Prayer and compare it with the ancient Lyturgies and it will appeare the same formes of Prayer for substance were read and published in a known tongue in the ancient Churches not broached by Luther Looke into the ordination calling of Pastors and it will appeare that the same essentiall forme of ordination which at this day is practised in our Church
inuenitur in Canone Bibliae It is not expressed in the Canon of the Bible Patet quod ille modus sit possibilis nec repugnat rationi nec authoritati Bibliae imò facilior ad intelligendum rationabilior quam c. In 4. Sentent q. 6. ar 1. Cardinall de Alliaco That manner which supposeth the substance of bread to remaine still is possible neither is it contrarie to reason nor to the authoritie of the Scriptures nay it is more easie and more reasonable to conceiue if it could accord with the determination of the Church Hactenus Mattheus qui solus Testamenti noui meminit neque vllum hîc verbuÌ„ posituÌ„ est quo probetur in nostrâ Missa veram fieri carnis sanguinis Christi praesentiaÌ„ I. Fish contrà capt Babylonicam N. 8. O. I. Fisher Bishop of Rochester Hitherto Saint Matthew who onely maketh mention of the new Testament neither are there any words here written whereby it may bee proued that in the Masse is made the very presence of the body and bloud of Christ and lastly he concludeth Non potest igitur per vllam Scripturam probari it cannot be proued by any Scripture Durand Benedixit benedictione caelesti virtute verbi qua conuertitur panis in substantiam corporis Christi c. Durand in Rational l. 4. c. 41. Christ blessed the bread by his heauenly benediction and by vertue of that word the bread was turned into the substance of Christs body and saith he Tunc confecit cum benedixit He then made it when he blessed it Odo Cameracensis Christ blessed the bread Benedixit fuii corpus fecit qui prius erat panis benedictione factus est caro non enim post benedictioneÌ„ dixisset Hoc est corpus meuÌ„ nisi in Benedictione fieret corpus suuÌ„ Odo in Canonem Dist. 4. and then made that his bodie which was first bread and so by blessing it became flesh for otherwise he would not haue said after he had blessed it This is my body vnlesse by blessing it he had made it his body Cardinall Caietan That part which the Gospell hath not expressed Quod Euangelium non explicauit expresse ab Ecclesia accepiâ—ius viz. conuersioneÌ„ panis in corpus Christi Caiet 3. 7 75. ar 1. Christoph lib. de Cap FontiuÌ„ de correctione Theolog. Scho. Lege Christophorum fol. 11. 41. 87. â—8 23. 63. 58. Fol. 7. 9. c. viz. the conuersion of the bread into the bodie and bloud of Christ we haue receiued expresly from the Church Christophorus Archbishop of Caesarea Before the words This is my body were vttered by Christ if the bread by benediction had not beene his bodie that proposition had not beene true for when Christ said Take ye eate ye if at that time the bread by benediction were not changed it will follow that Christ did command his Disciples to take and eate the substance of bread and so we must denie the Article of Transubstantiation therefore it is most certaine that Christ did not consecrate by those words neither were they any part of consecration and in this opinion both the Councell of Trent and all writers did agree till the late times of Caietan that Christ did consecrate the bread by blessing it and therefore we conclude this for an infallible truth to which both Scriptures and Councels Secundò dicit Scotus non extare locum vlluÌ„ Scripturae tam expressuÌ„ vt sine Ecclesiae determinatione euidenter cogat Transubstantiationem admittere atque id non est omninò improbabiâ—e Nam etiamsi Scriptura tamen merito dubitari totest cuÌ„ homines doctissimi acutissimi qualis inprimis Scotus suit contrartuÌ„ sentiunt Bel. de Euchar. lib. 3. c. 23. and all Antiquitie yeeld an vndeniable testimony and consent that the words This is my body are not the words of coÌ„secration nor consequently the cause of Transubstantiation Cardinall Bellarmine It is not altogether improbable that there is no expresse place of Scripture to proue Transubstantiation without the declaration of the Church as Scotus said for although the Scriptures seeme to vs so plaine that they may compell any but a refractarie man to beleeue them yet it may iustly bee doubted whether the Text bee cleare enough to inforce it seeing the most acute and learned men such as Scotus was haue thought the contrarie Thus the learned Cardinall who at first did confidently affirme that the words This is my bodie were of the essence of the Sacrament and did effect that which they did signifie Vpon the examination of witnesses of his owne side confesseth Merito dubitari potest c. It may iustly bee doubted whether the Scriptures doe prooue the bodily presence and wee all know and confesse that a doubtfull opinion cannot be made an Article of faith from which coÌ„fessions I may truly infer If the consecrated bread be neither transubstantiated by Christs benediction before those words were vttered as Aquinas the Romane Catechisme and the Masse Priests commonly affirme nor by the words This is my body vttered after the Benediction as the Archbishop of Caesarea Cardinall Caietan and others doe affirme then certainely there are no words in Scripture to proue Transubstantiation for an Article of beleefe I proceed from Scriptures to Fathers Alphonsus à Castro was a diligent reader and obseruer of the ancient Fathers De Transubstantiatione panis in corpus Christi raraenim antiquis Scriptoribus mentio Alphon. lib. 8. contra heres verbo Indulgentiae yet after great studies and long search in their writings returnes this answer Of the conuersion of the body and bloud of Christ there is seldome mention in the ancient Fathers And the reason is giuen by another learned writer of his owne side Jn Primitiua Ecclesia de substaÌ„tia fidei erat corpus Christi subspeciebus contineri tamen non erat de fide substantiam panis in corpus Christi conuerti factâ consecratione illinc recedere Ioh. Yribarne in 4. d. 11. q. 3 disp 42. Sect. 1. In the Primitiue Church it was beleeued for a point of faith that the bodie of Christ was contained vnder the formes of bread and wine but it was not beleeued as a matter of faith that after consecration the substance of the bread was conuerted into the body of Christ and howsoeuer our Aduersaries pretend antiquitie and vniuersalitie of Fathers for their doctrine yet Saint Austin is so wholly ours in this point that Maldonat the Iesuite noting his exposition vpon those words of Scripture The Fathers haue eaten Manna and are dead c. makes this confession I am perswaded that if Saint Austin being so great an enemy to heretiques Hoc dico perswasum me habere SanctuÌ„ Augustinumsi nostrâ suissot â—tate longè aliter sensurum fuisse hominem omni haereticoruÌ„ generi inimicissimum cum videret ad eundem ferè modum Caluinistas hunc illum D. Pauli
It may be obiected that in the time of the Apostles all the people in diuine Seruice did answer one Amen and this custome continued long in the East and West Churches as appeares by Chrysostome Cyprian Hierome c. In answer hereunto he saith When the Christians were but few they did all sing together at the time of diuine Seruice but when the number of people did increase the office of publique seruice was diuided and it was left onely to the Church to celebrate the Common Prayers Here we haue the seueral confessions of our learned Aduersaries that in the first ages publique prayers were vsed for the vnderstanding of the people and they giue a speciall reason for it to wit for the better conformity of the Heathen and ignorant people in the doctrine of Christianity Harding Now as you haue heard the reasons why the Seruice was vsed amongst the Ancients in the knowne tongue so likewise you shall vnderstand one special cause of the alteration of it in the Romane Church It is reported saith Honorius when the Canon of the Masse in the Primitiue times was publiquely read and vnderstood of all Honorius in Gemma Animae l. 1. de Canone Cass Lyturg. c. 28. certaine Shepheards hauing learned the words of consecration and pronouncing them ouer their bread and wine in the fields suddenly their bread and wine were transubstantiated into flesh and bloud and the shepheards likewise for their presumption in vsing the words of Consecration were strucken dead by the hand of God So that by Honorius confession the Canon of the Masse was anciently read and vnderstood of all and which is strange Aut Pastor fuit aut illud quod dicere nolo Iuuenal shepheards did transubstantiate bread and wine and as it seemes chiefely occasioned the alteration of the Church seruice into the Latin and vnknowne tongue Cassander Lyturg 28. p. 65. Pope Innocent the third and Iohannes Bilethus relate the same storie but withall adde another reason why the Church decreed the Seruice in an vnknowne language Ne sacrosancta verba vilescerent The Church commanded that such prayers and seruice should be secretly deliuered by the priest lest that the knowne words of the sacred Scripture should grow triuiall and of no account Sicut sacra Scriptura est ne vilescat Beleth de diuinis officijs Cass p. 65. And the Councell of Trent three hundred yeares after in confirmation of that decree addes a more weightie reason for a conclusion Histor of Trent lib. 5. p. 460. that this inconuenience would follow all would thinke themselues Diuines the authoritie of Prelats would be disesteemed and all would become heretiques It is to be wondred how the Church is altered in this point saith Erasmus but it is to bee lamented that poore ignorant soules should bee captiuated with such sillie reasons Eras in 1. Cor. 14. and that faithfull beleeuers shold be accursed for heretiques for following the examples of the Apostles and the Primitiue Church euen by the testimonies of the best learned amongst themselues since therefore Prayer and Seruice in an vnknowne tongue wants antiquity frō the written word or rather since it is forbidden by the word of the Apostle Saint Austins confession shall bee my conclusion If we or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legal and Euangelicall Scriptures let him be accursed PARAG. 7. Worship of Images IT is the ninth Article of the Romane Creed Artic. 9. I doe resolutely affirme that the Images of Christ and of the Virgin Mary and also of other Saints are to bee had and retained and that due honour and veneration is to be yeelded to them This Article was decreed in the ninth Session of the Councel of Trent where it was declared Concil Trid. Sess 9. We teach that the Images of Christ the Virgin mother of God and other Saints are chiefly in Churches to bee had and retained and that due honour and worship is to be giuen vnto them This doctrine of Image worship we absolutely denie and condemne as a wicked and blasphemous opinion first because their Article of faith doth not onely want the authoritie of the Scripture which an Article of faith ought to haue but because the Scripture doth flatly and plainely forbid it Leuit. 26. Exod. 20. Deut. 4. Esay 40. If we looke vpon the old Law before the comming of Christ Vasques the Iesuite confesseth Vasq disp 104 in 3. Thom. c. 6. So farre forth euerie Image was forbidden as it was dedicated to adoration therefore neither the Cherubins nor any other Images had any worship in the Temple And Coruel us Agrippa tells vs the Iewes did abhorre nothing more then Images neither did they make any Image that they worshipped insomuch as when Caligula the Emperour was desirous to haue his owne Image set vp in the Church of Hierusalem king Agrippa makes him this answer Philo Indaeus lib. de Legatione ad Caiū This Temple ô Caligula from the first beginning to this time neuer yet admitted any Image being the house of God for the workes of Painters and Caruers are the Images of materiall gods but to paint the inuisible God or to faine a representation of him our Ancestors did account it a wickednesse And that which is more to be lamented the worship of Images at this day is such a stumbling block to the Iewes and a hindrance to their conuersion that when they come to the Christians Sermons as in Rome they are inioyned once at least euery yeare so long as they see the Preacher direct his speech and prayer to a little woodden crucifix that stands on the pulpit by him to call it his Lord and Sauiour to kneele to it to imbrace it to kisse it to weepe vpon it as it is the fashion in Italie it is preaching sufficient for them and perswades them more with the verie sight of it Sir Edward Sands his descrip of the Religion in the West parts to hate Christian Religion then any reason the world can alledge to loue it It is agreed there on both sides that in the old Law the Iewes neuer allowed adoration of Images for almost foure thousand yeares and this was concerning the Images of God the Father Now let vs descend from the Law to the Testament and see what order was taken by Christ and his Apostles for the representation of him his Saints after him It is manifest and without question that the Law of God made against Images Vasques Dico praeceptum illud de non adorandis figuris non fuisse legis naturae sed tantum positiui◠ceremoniale temporale in tempore Euāgelij cessare debere Vasq l. 2. disp 4. ca. 4 num 83. c. 7. num 115 is a Morall Law and stands in force at this day against Iewes and Gentiles And although Peresius and Catharinus
and Vasques the Iesuite would vnderstand the Law against Images to be a positiue and Ceremoniall Law and therefore to cease at the entrance of the Gospell Haec opinio no bis non probatur Bellar. de Jmag. l. 2. c. 7. yet Bellarmine disauowes that construction with a Non probatur This opinion is not allowed of vs both for the reasons made against the Iewes and for that Iraeneus Tertullian Cyprian and Augustine doe all teach the commandements excepting the Sabbath are a Law naturall and morall If therfore the old commandement be not abrogated let vs see what example or precept there is in the Gospell for adoration M. Fisher in D. Whites reply p. 226. Master Fisher the Iesuite tels vs In the Scripture there is no expresse practise nor precept of worshipping the Image of Christ yet there bee Principles which the light of Nature supposed conuince adoration to be lawfull So that from the law of God and the law of grace we are at last returned to the Law of Nature and from the light of Nature an Article of faith must be declared I haue read of Varro a heathen Phylosopher who from the instinct of Nature professed the contrarie doctrine The Gods saith he are better serued without Images Castius Dij obseruantur sine simula chris August de Ciuit. Deo li. 4. cap. 31. And Saint Austin conceiues this Tenet of his to be so good a principle in Nature that he condescends to his opinion and testifies thus much in his behalfe Although Varro attained not to the knowledge of the true God yet how neare he came to the truth in this saying who doth not see it Now the reason why these Fathers condemned the worshippers of Images for heretiques and idolaters is rendred by Eusebius Euseb Eccles hist lib. 7. cap. 17. Engl. Because saith he the men of old of a Heathenish custome were wont after that manner to honour such as they counted Sauiours And thereupon after that Images had got footing among the Christians the Bishops and Emperours by Councels and commands tooke speciall care to preuent them both in the making and the worshipping The Councell of Eliberis at Granado in Spaine Concil Elibert Can. 36. decreed That no pictures should be in Churches lest that which was worshipped should be painted on the wals And the good Emperours Valens and Theodosius made proclamation to all Christians against the Images of Christ in this manner Petrus Crinitus l. 9. ca. 9. For as much as wee haue a diligent care in all things to maintaine the Religion of the most high God therefore wee suffer no man to fashion to graue or paint the Image of our Sauiour either in colours or in stone or in any other kinde of mettall or matter but wheresoeuer any such Image shall be found wee command it to be taken downe assuring our subiects that wee will most strictly punish all such as shall presume to attempt any thing contrarie to our decrees and commandements I forbeare to cite the particular Fathers that opposed and condemned the worship of Images in the Primitiue Church it may suffice this doctrine wants a foundation in the Scriptures by their owne confession and now it shall appeare they want the visibilitie of the ancient Church and the testimonies of holy Fathers by the like acknowledgement of the learned Romanists amongst themselues Rectè ob euacuandam superstitioneÌ„ ab orthodoxis Patribus definituÌ„ est Picturas in Ecclesia sieri non dabere ne quod coli tur adoratur c. E Bibliotheca Papyrij Nasoni in ijs libellis de picturis Imaginibus Agobardus Bishop of Lyons The orthodoxe Fathers for auoiding of superstition did carefully prouide that no pictures should be set vp in Churches lest that which is worshipped should be painted on the walls There is no example in all the Scriptures or Fathers for adoration of Images they ought to be taken for an ornament to please the sight not to instruct the people Hinema Rernens contr Hincmarum Hincmarus Archbishop of Rhemes In the raigne of Charles the Great the sea Apostolique willing it so to be a generall Synod was kept in Germanie by the conuocation of the said Emperour JandunenseÌ„ Episc c. 20. and thereby the rule of Scriptures and doctrine of the Fathers the false Councell of the Grecians concerning worship of Images was confuted and vtterly reiected Cassander Quantum veteres initio ecclesiae ab omni veneratione Imaginum abhorruerunt declarat vnus Origin aduersus CelsuÌ„ c. Cassand Consult de simulachris How much the ancient Fathers in the Primitiue Church did abhorre all manner of worshipping Images Origen declares against Celsus and Austin in his manners of the Catholique Church and Ambrose in his fifth book of his Epistles and 31. do sufficiently declare Peresius Aiala Peres Omnes fere Scholastici in hoc sunt quo Image Christi sanctorum adorari debeat eadem adoratione quâ res quae representaÌ„tur huius doctrinae nulluÌ„ quod ego viderim afferuÌ„t validuÌ„ fundamentum non neque Scripturam neque traditionem ecclesiae neque coÌ„muneÌ„ consensuÌ„ sanctorum neque concilij gratis determinationem aliquam nec etiam rationeÌ„ quâ hoc efficaciter suaderi possit adducant Epis copus Guidi xiensis lib. de Tradit par 2. c. de Imag. p. 158. Statuit olim vniuersalis Ecclesia legitima occasione inductae propter illos qui erant ex Gentibus ad fideÌ„ conuersi vt nulle in Templis imagines ponerentur Nich. Clem. l. de noÌ„ celeb non in stit 11. Ea vt Polyd. Non medó nostrae religionis expertes sed teste Hieronymo omnes ferè veteres sancti Patres daÌ„nabant ob metum idolatriae c. Pol. de Inuent ReruÌ„ l. 6. c. 13Vsque ad atatem Hieronymi erant probatae religionis viâ—i qui in Templis nullam ferebant imagineÌ„ nec picturaÌ„ nec sculptaÌ„ c. Eras in Catechesi Corruptus GentiliuÌ„ mos falsa religio nostram quoque religioneÌ„ infecit c Cornel. Agr. de vanit scient c. 57. Wicel epist in exercit verae Ptetatis All Schoolemen in a manner hold that the Images of Christ and the Images of Saints are to be worshipped with the same adoration that there samplars are but they produce not so farre as I haue seene any sound proofe of this doctrine to wit either Scriptures or Tradition of the Church or common consent of Fathers or the determination of a generall Councell or any other effectual reason sufficient to perswade a man to that beleefe Nicholas Clemangis The vniuersall Church did anciently decree that no Images should be set vp in Churches and this was done for the Gentiles sake who were conuerted to Christianitie Polydore Virgill The worshipping of Images not onely those who knew not our Religion but as Saint Hierome witnesseth almost all the ancient Fathers condemned for feare of
Legall and Euangelicall Scriptures let him bee accursed PARAG. 8. Indulgences IT is the Tenth Article of the Romane Creed I must firmely auouch that the power of Indulgences was left by Christ to the Church and I affirme the vse thereof to be most wholesome for Christs people This doctrine was proclaimed by the Councell of Trent Cum Potestas conferendi Jndulgenti as à Christo Ecclesiae concessa sit atque huiusmodi potestatem sibi tradita c. Concil Tridenâ— Sess 25. DecretuÌ„ de Jndulgentijs where it was likewise declared that whereas Christ did leaue Indulgences to the Church and the Church did vse that diuine power so granted in ancient times therefore the sacred Councell doth teach and command them to bee retained in the Church and condemne all them with a curse which either terme them vnprofitable or denie the Churches authority to grant them A reason no doubt sufficient for the Church of Rome to grant them and to lay Anathema vpon all such as shall denie them since Christ did first ordaine them and the Ancient Fathers did exercise that power committed to them by Christ but when we come to examination of Witnesses notwithstanding the Popes Creed and the Councels Decree it will bee found that neither Christ nor the Primitiue Fathers euer knew much lesse exercised such pardons and Indulgences as are now daily practised in the Church of Rome In the Primitiue Church when the Christians had committed any capitall and heinous offence for feare of persecution either in deniall of their faith or in sacrificing vnto Idols the parties were inioyned a seuere and long Penance the rigour of this punishment the Bishops and Pastors of their seuerall congregations had power if they saw cause to mitigate at their discretion which mitigation or relaxation of punishment was called by the name of Pardon or Indulgence This doctrine was deriued from Saint Paul who released the incestuous Corinthian from the bond of excommunication vpon his humiliation and serious repentance and writes vnto the Corinthians that they should doe the like and receiue him againe to their communion least he should be swallowed vp with immoderate griefe and this manner of Indulgence was ancient and continued long in the Church and of this there is no question Indulgentia propriè est absolutio Iudiciaria annexam habens solutionem ex Thesauro Bellâ—â—de Jndulg lib. 1. cap 5. The Indulgence in the Romane Church is an absolution from the guilt of temporall punishment by the application of the merits of Christ and his Saints which merits are termed Thesaurus Ecclesiae the Treasurie of the Church and this common Treasury of satisfactions is applyed to dead soules burning in Purgatory Thus Indulgences which were first vsed for mirigation of punishments are now reduced to priuate satisfactions and that which was formerly left to the discretion of euery Bishop in his owne Dyoces to dispense with summum Ius the extremity of the Law is now transferred wholy to the power and authority of the Pope nor that onely for some few yeares imprisonment in this life but for thousands of yeares in Purgatory after death insomuch that whosoeuer in the state of Grace shall say seuen prayers before the Crucifix Horae beatae Maria Virg secundum vsum sacruÌ„ and seuen Pater-Nosters and seuen Aue-Maries shall attaine six and fiftie thousand yeares of pardon fourteene thousand granted by Saint Gregory fourteene thousand by Nicholas the First and eight and twenty thousand by Sixtus the Fourth These and the like Indulgences were trained vp in the Schoole of Demetrius which brought no small benefit to the Pope and Clergie and therefore their owne Schoolemen Greg. de Valent cap. 2. Gregorie de Valentia termes them but a kinde of godly deceit wherewith the Church doth drawe men vnto some kinde of actions of deuotion euen as a Father when he moueth a little childe to runne promiseth him an apple which notwithstanding he doth not giue him But I will proceede to the publication of Witnesses whereby it shall appeare by the euidence of their owne Learned men that this point of faith hath no more Antiquity and consent of Fathers and Schoolemen in the Romane Church then the Articles before confessed De Jndulgentijs pauca dici possunt per certitudinem quia nec scriptura expresse de ijs loquitur sancti etiam Ambrosius Hilarius c. minime loquutur de Indulgentijs Durand 49. Sentent dist 20. q. 3. Indulgentiae authoritate Scripturae no innoture nobis sed authoritate Ecclesiae Romanae Romanorum Pontificum quae maior est authoritas Prier contr Luth. pro Indulg Difficile est modum Jndulgentiarum fundare authenticè in Scriptura Sacra c. Maior 4. d. 2. q 3. Durand Little can bee said of any certainty or as vndoubtedly true of Indulgences and pardons seeing the Scriptures speake not expressely of them neither the Fathers as Augustine Hillarie Ambrose Hierome c. Siluester Prierias Pardon 's are not knowne to vs by the authority of the Scriptures but by the authority of the Church of Rome and the Popes which is greater then the authoritie of the Scriptures Maior It is hard to ground the manner of Indulgences authentically in Scriptures in token of which the three first Doctors of the Church haue spoken but little Roffensis Bishop of Rochester It is not sufficiently manifest from whom Indulgâ—nces had their Originall Roffens Quamdiis nulla fuerat de Purgatorio cura nemo quaesiuâ— Indulgentias nam ex illo pendet omnit Indulgentiarum aesti matio caeperunt igitur Indulgentiae postquam ad Purgatorij cruciatus aliquaÌ„dò trepidatum erat Roffens art 18. contrà Lutherum Of Purgatorie there is very little or no mention amongst the ancient Fathers but after Purgatorie began to terrifie the world and after a while men had trembled at the torments thereof Indulgences began to be in request as long as Purgatorie was not cared for there was no man sought for Pardons for the whole price of pardons hangeth on Purgatory take away Purgatory and what shall we neede of Pardons harum vsus in Ecclesia serò receptus Alph. contr heres 8. verbo Jndulgentia Alphonsus a Castro There is nothing in Scripture lesse opened or whereof the Ancient Fathers haue lesse written then of Indulgences and it seemes the vse of them came but lately into the Church Antoninus There is not any expresse testimonie for proofe of Indulgences De Indulgentijs nâ—l expressè habemus in sacra Scriptura nec etiam c. Anton. part 1. ut 10 cap. 3. in principio De ortu JndulgentiaruÌ„ si certitudo habere possit veritatis indagandae opeÌ„ ferret verum quia nullâ—e Scripturae Sacra nulla priscorum Doctorum Graecorum aut LatinoruÌ„ authoritas Scripta haec ad nostram de duxit notiâ—iam Caiet opus 15. c. 1. Neque mirum videri debet si authores anti quiores non multos habemur qui
prayer in an vnknowne tongue they confessed it was not vsed in the Primitiue antient Church but say they the prayer and seruice was vsually taught in the vulgar and knowne tongue In this confession they intimate the noueltie and vncertaintie of their owne doctrine and in this acknowledgement they witnesse the antiquitie and visibilitie of our Church long before Luthers dayes Touching Adoration of Images they confessed that there is no expresse place of Scripture that commands their worship they confessed there is no example amongst the Fathers for their adoration but rather against them and in these confessions they intimate the noueltie and vncertaintie of their owne doctrine and practise and in our worshipping of God in spirit and truth they acknowledge the antiquitie of our Religion and the visibilitie of our Church long before Luthers dayes Lastly touching Indulgences and Pardons they confessed that their Indulgences now vsed haue no authoritie from Scriptures or Fathers and in this confession they intimate the noueltie and vncertaintie of their owne doctrine and consequently the Indulgences which wee vse for no other end then the mitigation and relaxation of punishment to haue had antiquitie and visibilitie in the Church long before Luthers dayes If these witnesses had been ignorant or excommunicate persons in their owne Church or had they witnessed the truth in ceremonies and things doubtfull there might bee some plea why their testimonies should not be admitted but when the points in question are Articles of their owne Creed when they are witnessed by Popes by Councels by Cardinals by Bishops by learned Doctors and Schoolemen in their owne Church in our behalfe and against their owne Tenets I see no cause why I should not demand iudgement in defence of our Church and triall of our cause It is the law of God and man Ex ore tuo I will iudge thee out of thine owne mouth and from this decree and their owne confessions vpon record I call men and Angels to witnesse that they haue denyed antiquitie and vniuersality to the Articles of their own Creed and haue resolued the grand question touching our Church before Luther that it was in Christ in the Apostles in the Fathers in the bosome of the Ancient Church long before Luthers dayes Sect. 10. The Testimonies of our Aduersaries touching the infallible certaintie of the Protestant faith and the vncertaintie of the Romish OF what strength and force is truth it appeares by this that she extorts a full and ample testimony of her doctrine from her sworne enemies and yet for further proofe of our cause I will giue another summons to the prime men euen of their grand Inquest who without partialitie will testifie in our behalfe that our Church is built vpon a more stable and sure foundation then the Papacie and that our doctrine is more fruitfull and profitable and euery way more safe and comfortable for the beleefe of euery Christian and the saluation of the beleeuer Touching the certaintie of faith it is Bellarmines confession Bellar. de Jnstit lib. 3. cap. 8. None can be certaine of the certaintie of faith that hee doth receiue a true Sacrament for as much as the Sacrament cannot be made without the intention of the Minister and none can see another mans intention This confession being layed for a positiue ground of their Religion the Church of Rome hath ouer throwne in one Tenet all certaintie of true faith To begin with the Sacrament of Baptisme If the Priests intention faile by their doctrine the Insant is not baptized he is but as a Heathen out of the Church and consequently in the state of damnation Looke vpon their Sacrament of Orders it is the confession of learned Bellar mine Bellar. de Milit Eccles ca. 10. ad secundum If we consider in Bishops their power of Ordination and Iurisdiction we haue no more then a Morall certaintie that they are true Bishops and there he giues the reason for it Because the Sacrament of Orders depends vpon the Intention of the ordeiner Looke vpon the Sacrament of Matrimony and of this there is no certaintie because it doth depend vpon the Intention of the Minister and if he faile in his Intention at the time of solemnization the married people liue all their dayes in adulterie so that by their owne confession there is no certaintie of Christianitie by Baptisme no certaintie of their Sacrament of Orders and consequently no certaintie of succession in person which they so much magnifie in their Church besides if in the whole succession of Popes and Pastors the Intention of any one Priest did faile either in Baptisme or in Orders all succeeding generations that ordaine and consecrate both Priest and people are become vtterly voide and of none effect He that is bound vpon a curse to beleeue seuen Sacraments and yet is not certaine of any one must be saued by an implicit faith and yet it is to be feared for want of their Priests intention the poore ignorant soule doth sometimes worship a peece of bread because the consecration of Christs body depends say they vpon the intention of the Priest and no man doth know another mans intention Againe touching their Inuocation of Saints they are vncertain whether the Saints do heare their prayers they are vncertaine whether some they pray vnto be Saints in heauen or Diuels in hell Touching the first Biel. in Câ—n. Missae Lect. 28. Pet. Lomb. Senten lib. 4. dist 45. It is not certaine saith Biel but it may seeme probable that God reuealeth vnto Saints all those suits which men present vnto them and saith Peter Lombard It is not incredible that the soules of Saints heare the prayers of the suppliants Here is nothing but probabilitie and vncertaintie and yet admit it were more then probable that they did heare our prayers yet there is no certaintie that al such are Saints which are canonized by the Romane Church Accedit quod miracula quae ab Ecclesiae suscipiuntur in Canonizationibus sanctorum quae tamen maximè authentica sunt cum humano testimonio innitantur non omnino certa sunt quoniaÌ„ c. Caret in epusc de concep Virg. Mar. ca. 1. Fidei Christianae certitudo non humano morâ— certa esse debet sed infallibile omnino debet habere testimonium Caret ibid. It cannot be knowne infallibly saith Caietan that the miracles whereon the Church groundeth the Canonization of Saints bee true by reason the credit thereof depends on the reports of men who may deceiue others and bee deceiued themselues And vpon this vncertaintie Saint Austin complained in his dayes That many were tormented with the diuell who were worshipped by men on earth Whose reason and authoritie was so vndoubtedly true Bellar. de sanct Beat. lib. 1. c. 9. that Bellarmine had no way to auoide it but with a Fortasse c. Peraduenture saith he it is none of Austins and yet if Bellarmines answer were true which is but
and keepe his commandements according to that measure and knowledge of Grace which they haue receiued and liue for outward things in the Vnitie of the Church where they dwell such men I say otherwise morallie good and relying wholy on the merits and sole mercie of Christ Iesus that is liuing Papists and dying ProtestaÌ„ts in the principall foundation of our faith may finde mercy because they did it ignorantly 1 Tim. 1.14 This is the best construction charitie can afford them and yet this is no certainty but a bare possibilitie They may be saued I must confesse I doe encline to the charitable opinion of euery poore ignorant soule for what haue I to doe to iudge another mans seruant seeing hee standeth or falleth to his owne Master but I take God and his holy Angels to witnesse that had I ten thousand soules I would not aduenture one of them in the Romane faith and the Romane Church for howsoeuer I will not I dare not pronounce damnation vpon their persons as they doe on ours yet I will proclaime confidently and openly to all the world that their doctrine is damnable Farre be it from the thoughts of good men to thinke the points in controuersie betwixt them and vs are of an inferior alloy that a man may resolue this way or that way without perill of hu saluation The fresh bleeding wounds and sufferings of holy men blessed Martyrs in our church doe sufficientlie witnes the great danger in their Religion and the difference betwixt vs and that you may yet further know the best learned of our Church were farre from granting saluation to any Papist liuing and dying a professed Papist in the knowledge and beliefe of the present Romane faith our Reuerend Whitakers sends this summons to the great Champion of the Roman Church Whit. CaÌ„p Rat. 10. Suruey heauen it selfe and all the heauenly host looke well into all the parts and coasts of it whilest you list you shall not finde there vpon my word one Iesuit or one Papist for none shall stand in Mount Sion with the Lambe that haue receiued the marke of the Beast or belong to Antichrist Sect. 18. Prouing according to the Title of the booke by the confession of all sides that the Protestants Religion is safer because in all positiue points of our doctrine the Romanists themselues agree with vs but in their additions they stand single by themselues BVt admit the Protestants should allow a possibility of saluation to all beleeuing Christians in the bosome of the Roman Church which neuer yet was granted what doe our aduersaries inferre from hence Therefore say they It is the safer way to persist in that Church where both sides agree then where one part stands single in opinion by themselues Now surely if that be the safer way wherein differing parties agree both in one I will ioyne issue with them in this very point and if in this I make not good the Title of my book that wee are therefore in the safer way because they agree in the principall points of Controuersie with our doctrine I will reconcile my selfe to the Romane Church and creepe of all foure to his Holinesse for a pardon First then we say there is a Heauen and a Hell It is true say they but there is a Purgatory there is a Limbus Infantum also In the first part they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree We say we shall be saued by the Merits and satisfactions of Christ Iesus It is true say they but there are likewise merits of Saints and satisfactions of our owne helpfull and necessarie to saluation In the first part they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree Wee say the Sacrament of Baptisme and the Eucharist are two proper Sacraments instituted by Christ it is true say they but there are fiue more to bee receiued as true and proper Sacraments de fide for an Article of beleefe The first two they confesse with vs in the latter fiue they stand single by themselues And that is the safer way where both sides agree Wee say that Images of Christ and his Saints are ornaments and memorials of the absent and may in some Cases serue for Historie It is true say they but there is also worship and veneration due vnto them In the first part they agree with vs in the latter they stand single by themselues And that is the safer way where both sides agree We say with the Euangelist Thou shalt worship the Lord thy God and him onely shalt thou serue It is true say they but there bee Saints and Angels also that must be inuocated and adored In the first part they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree We say that Christ is the Mediator and Intercessour betwixt God and Man It is true say they but the Saints and Angels are our Intercessors and Mediators also In the first part they ioyne with vs in the latter they stand single by themselues that is the safer way where both sides agree We say that Christ is the Head and Monarch of the Church it is true say they but there is likewise another visible Head of the Church which is the Pope In the first part they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree We say that Peter had a Primacie of order that is a First-ship among the Apostles It is true say they but withall he had a supremacie of power and Iurisdiction In the first place they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree We say there are 22. books of Canonicall Scripture It is true say they but there are other bookes also as namely To bit Iudith the Machabees c. that are Canonicall In the first part they approue all that we hold in the latter they stand single by themselues And that is the safer way where both sides agree Wee say the Scripture is the Rule of faith It is true say they but there are Traditions likewise and vnwritten verities that must bee added to the Scriptures In the first they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree Lastly we say there are 12. Articles of the Creed and this is the Tenet and confession of all Christian Churches It is true say they but their are 12. Articles more published by Pope Pius the Fourth to be receiued of all men In the first place they confesse all that we hold in the latter they stand single by themselues And that is the safer way by our aduersaries confession where both sides agree Thus by the ample testimonies of the best learned in the Romane Church there is nothing taught by the Protestants de fide for matter of faith which the Church of God hath not alwaies held necessarie to bee beleeued nothing but that which alone is sufficient for euerie Christian man to know concerning his saluation nothing but that which is confessed by our aduersaries to bee safe and profitable for all beleeuers nothing but that wherewith the writings of all antiquitie are consonant and all Christian confessions agreeable Now since I haue brought you into Via tuta the safe Way Christus est Via veritas I will briefly commend vnto you Christ and his Apostles for your Leaders the Ancient Fathers for your Associates and Assistants and the blessed Spirit for your guide and conduct in your safe Way There are other passengers viz. Cardinals and Bishops and Schoolemen which doe accompanie you part of your way but they are strangers and therfore be warie of them and by way of preuention Ier. 6.16 Stand in the waies and see and aske for the old pathes where is the good way and yee shall finde rest for your soules Δόξα τῶ Θεῶ FINIS Errata Page 17. line 19. for her reade the. p. 27. l. 20. for Royall r reall p. 34 l 5. for Germ r. Iohannes Baptista Vergerius p 35 l. â—5 for in r. into p. 36. l. 6. for the power r. the abused power p. 44 l. 12. for hic r hûc p. 47. l. â—6 for foundation adde or openly disturbed the Church p. 66. l. 9. for succession best succession from heretiques or at best from an improbable example of the Nazarites p. 67. l 13. in Sacerdotibus c. as an vncleane Act. adde in Marg. Augustâ—â— 74. p. 75. l. 20. for Apostolicall r. Apochryphall p. 93. l. 11. for comming r cunning p. 99. l 13. dele our p. 125. l. 5. for prosued r. pursued p. 160 l. 10. woman adde â—ate on a Beast which had p. 192. for Edward r. Edwin p. 37. l. 16. for Diuels r. damned with Diuels p. 248. l. 2. for Apostle r. Euangelist p. 275. l. 17. cita Ferum in cap. 1 Jo. Moguâ— 1550. p. 34.