And so againe of that and such like Many thinges are not founde in the Apostles writinges nor in the Councels of those that came after them and yet because they be obserued of the vniuersall Church Non nisi ab ipsis tradita commendata creduntur they are thought to haue bin deliuered and commended by none but by them Phi. This sense is not amisse if the words would beare it but the text is Esset as we translate it Theo. The sense which you vrge is first against your selues next against S. Austen himselfe in other places and lastly which is it that you shoote at it ouerthroweth not our assertion Phi. It requireth some paines to proue all this Theo. Not so much perhappes as you thinke For will you confesse that no custome of the church must be receiued or beleeued except it be Apostolike Admit this and see whether we will not presently cast off the most part of the preceptes and customes of your Church as not descending from the Apostles and therefore not at all to bee beleeued by your owne verdict And as for Sainct Augustine if you thinke hee woulde saie that The custome of the vniuersall Church is not at all to be beleeued except it bee Apostolik reade this resolution better you wil leaue that misconstruction of his wordes Those things which we keep saith he not written but deliuered by traditioÌ the which the whole world obserueth must be conceiued to haue bin commended ordained vel ab ipsis Apostolis vel plenarijs concilijs quorum est in ecclesia saluberrima authoritas either by the Apostles themselues or else by general councels whose autority in the church is most wholsom The custom of the church he saith must be retained though it be not Apostolike but decreed by others of later age meanâr credit than the Apostles if their assemblies synods were general And againe In hijs rebus de quibus nihil certi statuit scriptura diuina mos populi Dei vel instituta Maiorum pro lege tenenda sunt In those things where the diuine scripture appointeth no certainty the custome of the people of God ordinances of forefathers must bee helde for a law If the custome of Gods people the ordinaÌces of elders must be kept for a law then the custom of the church in baptizing her infants might not be reiected though it were not Apostolike so S. Austen with your esset cleane crosseth himselfe Lastly where you thinke to giue vs the foile with pressing this place we easily grant you that The custom of the church in baptizing her infantes were not to be beleeued if it were not in Apostolike tradition You haue your own reading what are you the better Phi. Ergo some points of faith are beleeued without the scriptures besides the scriptures The. Sir I deny your argument Phi. This is beleeued by tradition ergo not by scripture Theo. A tradition it may be yet written in the scriptures S. Paul calleth the Lords supper a traditioÌ yet it is written Ego accepi à Domino quod tradidi vobis I receiued of the Lord that which I deliuered vnto you The death and resurrection of Christ he likewise caled a tradition confirmed by the Scriptures Tradidi vobis inprimis quod accepi I deliuered vnto you first of all which I also receiued that Christ died for our sinnes according to the Scriptures and was buried and rose the thirde daie according to the Scriptures And in plainer words to the Thessalonians Holde fast sayeth hee the traditions which you haue learned either by speeche or Epistle of ours calling those thinges that be written in his epistles his traditions Phi. But the fathers vse the word otherwise for that which is not written Theo. Sometimes they do somtimes they do not S. Cyprian sayth Whence is this tradition Whether doeth it descend from the Lordes authority and the Gospell or commeth it from the precepts and epistles of the Apostles If it be commaunded in the Gospell or contained in the Epistles or Actes of the Apostles let this holy tradition be obserued And so S. Basill Our baptisme is according to the tradition of the Lord in the name of the father the Sonne and the holy Ghost Ireneus Tertullian Hierom Augustine and others call the short rehearsal of the christian faith which is our common Creede an old Apostolik traditioÌ yet no part of the creede is without or besides the warrant of the Scriptures Phi. I know it may be a tradition and yet reuokeable to the Scriptures and proueable by the Scriptures but the baptisme of infantes Sainct Augustine saith hath no witnes in the scriptures Theo. Where saith he so Phi. In many places Theo. Name but one Phi. There be many things which the vniuersal Church obserueth and for that cause they be well thought to haue beene commaunded by the Apostles though they be not found written Theo. How proue you this to be one of those many Phi. Because wee finde it not written but only deliuered by tradition Theo. You say so but where doth S. Augustine say so Phi. In the wordes which we first alleaged It were not to be beleeued if it were not an Apostolike tradition If it were written it must be beleeued though it were no Tradition Theo. You deale with the fathers as you doe with the scriptures S. Austen doth not say the baptisme of infants were not to be beleeued but The custome of the Church in a matter of so great weight as the baptizing of infants were not to be trusted if the tradition were not Apostolike The church might not haue presumed to baptize infants if the Apostles had not begunne it what gaine you by that Thereby you may proue that the Apostles did it and that the Church of her selfe and her own authoritie might not doe it more you cannot proue Phi. But doth S. Austen any where say that the baptisme of Children is contained in the scriptures Theo. What if he went not so farre in wordes because the matter was not in question whiles he liued is that any ground for you to conclude that it is not allowed by the Scriptures Phi. If he keepe silence it is a shrewde signe that it is not Theo. So long as no man did impugne it there was no need he should defend it the question in his time was not whether it were lawful for infants to be baptized but whether it were needfull for theÌ or no. The Pelagians held it to be superfluous for yâ infantes were void of original sinne which was their error That he mightily reproueth by manifest Scriptures and sheweth that infants as well as others bee excluded from the kingdome of God if they be not baptized Farther hee waded not as being not farther vrged and troubled enough besides with refuting other heresies and yet as occasion serued hee brought
more than Tradition for the baptizing of children If any man sayth he seâke for diuine authoritie in this matter we may truely coniecture by circuÌcision what effect the Sacrament of baptisme hath in infants vsing a very forcible argumeÌt in this case that if children might receiue the seale of the former couenant vnder Moses why not of the later established in the blood of Christ Phi. He saith we may coniecture it but he doth not say we may proue it Theo. He repeateth the reason with Veraciter conijcere possumus We may very truly coniecture and a true coniecture is no vntrue persuasion but as I said it was not then in doubt and therefore no maruaile if that Learned father laboured not that question to the depth Had it beene denyed as in our dayes it is he woulde haue founde the same scriptures to confirme it that we doe And to say the trueth his euident illations out of the Scriptures that baptisme is needfull for Infants make sufficient demonstration that baptisme is lawfull for Infants els it would follow that no child might be saued which is an hainous and monsterous error directly fighting with the manifest scriptures For where without baptisme they cannot be saued by reason original sin is not remitted but in baptisme as S. Austen concludeth out of the wordes of our Sauiour Except a man be borne of water and of the spirite he cannot enter the kingdome of God If children be excluded from baptism they be consequently excluded from the kingdome of God which is flatly repugnant to the word of God Phi. It is no meaning of ours to exclude children from baptisme but to let you vnderstand that you cannot shew by the Scriptures that children were baptized Theo. I graunt we cannot and adde we neede not The Scriptures we say containe al matters of faith not of fact That children were baptized we proue by the practise of Christes Church and not by the scriptures That children may bee baptized we proue not only by the Tradition of the Apostles but also by the sequele of the Scriptures themselues Our Sauiour saith of Children It is not the will of your father which is in heauen that one of these litle ones should perishe Now choose you whether they shall be saued without baptisme or perishe for lacke of baptisme Againe the Lord saith Suffer the litle children and forbid them not to come vnto me for the kingdome of heauen belongeth vnto such They must enter the kingdome of God before they can possesse it and enter it they cannot vntill they be new borne of water and the holy Ghost Now say wil you exclude them from that which God hath prouided for them or will admitte them to be heires with Christ before they bee engraffed into Christ by Baptisme The Apostle saith to the great comforte of all Christian Parents The vnbeleeuing husband is sanctified by the wife that beleeueth and the vnbeleeuing wife is sanctified by the husband that beleeueth els were your children vncleane but nowe are they holy This is spoken not of the secret election of the faithfull which is neither common to all nor knowen to any but of their Christian profession whereby they be called to be Sainctes that is an holy peculiar people vnto God For al things be holy that be dedicated to his vse this kinde of holines S. Paul deriueth from the roote to the branches If the roote be holy so are the branches If then Infants be partakers of the same vocation holynes with their parents without baptisme which is the seale of Gods couenaÌt with vs in the blood of his sonne neither we nor our children can be holy surely the children of Sainctes if they be excluded from baptisme are as vnholy and vncleane as the children of Infidels which vtterly subuerteth sainct Pauls Doctrine If to auoide this place you suppose holinesse to bee meant of the inward satisfaction of Gods spirite besides that children drawe inward corruption not holinesse from their Christian Parents yet this way wee also conclude that Children must bee Baptized for where the spirite of God is precedent the seruice of man must bee consequent as sainct Peter teacheth Can any man forbid water that these shoulde not bee baptized which haue receiued the holy Ghost So that take which you will and say what you can our conclusion is vnmoueable And since children bee defiled by Adam if they may not bee washed by Christ the disobedience of man shal bee mightier vnto condemnation than the grace of God and obedience of Christ vnto iustification which the Scriptures reiect as a wicked absurditie Wherefore the church absolutely and flatly may not assure saluation to children vnbaptized lest they seeme naturally innocent or generally sanctified without baptisme albeit their Parents desiring and seeking it if they bee preuented by mortall necessitie wee must leaue them to the goodnes and secret election of God not without hope because in their Parents there wanted no wil but an extremitie disappointed them and in the children the let was weaknes of age not wickednes of heart and so the sacrameÌt omitted not for any contempt of religion but by strictnes of time in which cases S. Augustine confesseth the want of baptisme may be supplied if it so please God mary they may not chalenge it nor we promise it Much more might bee sayde but I content my selfe with the former reasons till you refute them And hauing the certaine practise of the Apostles in baptizing Infants witnessed by the Church of Châist and deliuered vnto the Church for the confirmation of those thinges which we alleage wee count them irrefutable Philand Neither doe I mislike the thing but I muse why Saint Augustine claymed wholy by Tradition if so much Scripture might bee brought for the matter Theoph. Expresse precept to baptize infantes or plaine example where they were baptized the scripture hath none and therefore Saint Augustine did well to reuerence the Tradition which hee sawe was Apostolike and if any man vrge vs to prooue that children were baptized wee must flee to the same Tradition with him But if it bee impugned as a thing vnlawfull and dissonant from the Scriptures we must then lift the ground of that Tradition by the scriptures because it toucheth the saluation or condemnation of Christian Infants And so would S. Austen haue exactly and learnedly doone wee doubt not if that point had beene controuersed in his time Philand Hee woulde you say but hee did not wee knowe and that causeth vs to take it for an vnwritten Tradition Theoph. A tradition we grant but agreeable to the Scriptures And though Saint Austen doe not say so that is no reason for you to conclude it is not so silence is no proofe Nay if hee had called it an vnwritten Tradition as hee doeth not that were no let but it might be confirmed by the scriptures
from shrine to shrine to encrease your offerings which wickednes if S. Hierom had seene in his time he would haue taunted you a litle better than euer he did Vigilantius In the prayers which were made to God at his Altar we graunt with S. Austine The commendation of the dead by the custome of the Vniuersall Church had a speciall place but your prayer for soules in Purgatorie was neuer Catholique And where you send vs to S. Austens Enchiridion ca. 110. for that kind of prayer looke againe to the wordes and you shall find there no certaine doctrine but a doubtfull diuision consisting of three partes and not one of them prouing your Purgatorie When the sacrifices of the Altar or any other almes are offered for all that were baptized before they died for such as are very good they be saith he thankesgiuings to God for those that be not altogether ill they be propitiations that is procuring of mercie for such as be very bad though they be no helpers to the dead they bee some comforts to the liuing and whome they profite they profite them thus farre either to purchase them ful remission or at least more tolerable damnation The first part of this diuision that sacrifices for the dead are thankesgiuings to God is a poynt that now you can not heare of the last that they comfort the liuing but helpe not the dead by no meanes you will admit the middle is it that you stand on and that is nothing but this whom they profit they procure either full remission or at lest a more tolerable damnation Where S. Austen doth not affirme which of the twaine they shall procure but vseth a disiunctiue and of the twaine rather enclineth to the later as the likelier by correcting him selfe in this wise they shall haue remission or at lest a more tolerable damnation And for your better assurance that S. Austen on whom you relie neuer taught your Purgatorie for a matter of Catholique faith we send you back to the same father and the same booke the 69. chapter where he sayth It is not incredible that there is some such thing after this life and whether it be so it may be a question and it may be either found out or lie hid that some of the faithfull obteine saluation by a Purgatorie fire so much the sooner or later by howe much the more or lesse they loued the transitorie goods of this life If it may lie hid then is it no ground of Christian faith which must be fully beleeued of all men neither coulde the prayers of the Church depende vpon the doubtfull opinion of Purgatorie which by S. Austens owne iudgement is superfluous to be discussed and most dangerous to be resolued The rest of your places in this chapter amounting to the number often doe you litle good and vs lesse harme we receiue them without exception or distinction The words of Maximinus the Arrian you wittingly peruert to make them like ours wherein you discouer your malice and touch not our doctrine for Arius as you may reade in that disputation which Athanasius had with him vpbrayded the fathers for vsing the word ãâã ãâã ãâã ãâã ãâã not found in all the bookes of the new or old testament whereas the Church of Christ alwayes professed to beleeue nothing but what was plainely written in the sacred scriptures The selfe same cauil Maximinus vrged S. Augustine with Hae verò voces quae extra scripturam sunt nullo casu a nobis suscipiuntur These wordes and not as you translate these sayings which are not in the scripture by no meanes we receiue This obiection wee grant was both foolish and hereticall and if wee vrge you with any such spare vs not We striue with you not for names words but for poynts and Principles of faith and those we say must bee proued by the scriptures S. Paul sayd so before vs Faith is by hearing hearing out of the word of God Mauger your traditions and vnwritten verities this is a Christian and Catholique position which all the fathers confirme with one consent as shall be shewed in place conuenient In the meane time wee saie with Basill that I trowe was no Arrian Manifestus est a fide lapsus crimen maximae superbiae vel a scripto recedere vel non scriptum admittere It is a manifest fall from faith and a sinne that argueth infinite pride either to leaue that which is written or admit that which is not written Your sixt chapter handleth no matter of religion as being purposely made to excuse you from Treason and hath nothing in it any way materiall saue onely that vpon the name of Masse-priest you fall into a great rage and will needes proue the Apostles themselues the ancient fathers of all ages were masse priests And that you do ful clarkly For wheresoeuer you find the word oblation or sacrifice in any father you presently put him in the Decke for a masse-Priest I maruaile you be not ashamed professing so deepe knowledge to send vs ouer such vaine trifles The very children in England doe knowe the Lordes supper is a sacrifice of thankesgiuing a memoriall of Christes oblation on the crosse dayly renewing his death in a mysterie which is the true meaning of the twelue places that here you bring and of twelue hundred mo that might be brought to the like effect but this is nothing to the sacrifice of your masse where you professe that Christ is couered with accidents of bread and wine and offered really with your handes to God his father for the remission of your sinnes shewe but one father for this kinde of sacrifice and we will agnise not onely these whome you name but also Melchisedec and Malachie for Masse-priests Searching fiue hundred foure score and thirteene yeres after Christ with al diligence you find the worde Missa twise once in Ambrose and once in Leo and in a brauerie you demaund of vs Were they Masse-priests that sayd those masses But what if the word Missa did then not signifie the Masse but a dismissing of the Catechists before and of the faithful after the Lords supper where is your great and glorious triumphe become Looke to the fourth Counsell of Carthage the 84. Canon Let the Bishop forbid no man to enter the Church and heare the word of God neither Iew Gentile nor heretike vsque ad missam Catechumenorum that is till the Catechists be sent away not vntil the Catechists masse For they which were not yet baptized could not be present at the ministration of the Lords supper therefore Missa doth signifie the dismissing of them as the manner was in the primitiue Church to send away first the Catechists next the Repentants and last of all to giue the faithfull leaue to depart when the communion was ended which three dimissions were sometime called in the plurall number Missae
With you but not with the Church of God Phi. The church we say beleeueth many things which shee receiued by tradition and not by writing Theo. Your Church I know doth but the Church of Christ I say neuer did not doth Phi. Had the Church of Christ no traditions that were not written Theo. Rites and ceremonies she had but no points of fayth that were not written Phi. This is the ground of all your errors vppon this pretence you reiect the vnwritten verities of the church Theo. If this bee an error S. Paul himselfe was the first author of it and all the fathers of Christes Church with one consent auouch the same Phi. Neuer tell vs that tale Theo. Yeas we will tell it and proue it to you Phi. You can not Theo. We can and will S. Paul is short but sure Faith is by hearing and hearing by the word of God Whence wee collect ergo faith is by the word of God and not without it nor besâdes it You heard S. Basils opinion before It is an euident slyding from the faith a point of the greatest pride that may be either to depart from that which is written or to receiue that which is not written To that you may ioyne this conclusion of his If euery thing that is not of fayth be sinne as S. Paul affirmeth and fayth come by hearing and hearing by the woorde of God ergo whatsoeuer is without or besides the diuine Scriptures because it is not of fayth it is sinne Seekest thou for faith Emperour sayth Hilarie to Constantius Heare it not out of the late scroles but out of Gods bookes Heare I beseech thee that which is written of Christ lest vnder preteÌce therof of things not written bee preached And in an other place pressing his aduersarie Thou sayth he which denyest things written what remaineth but that thou beleeue things vnwritten counting that for a passing absurditie which you now would establish as the surest way to discerne the trueth Euen so doth Hierom against Heluidius As wee denie not those thinges that are written so wee reiect vtterly those thinges which are not written For Our Lord sauiour speaketh to vs in the Scriptures of his Princes that is of his Apostles and Euangelists which were not which are in the church to this end that his Apostles excepted whatsoeuer thing besides should afterward bee sayd might bee cut off and not haue authoritie Tertullian speaking in the person of all christians We neede no farther search after the Gospel When once we beleeue wee desire nothing else to beleeue for this wee first beleeue that there is nothing besides the Gospel which wee ought to beleeue And refelling the heretike Hermogenes I adore saith he the fulnes of the scriptures Let Hermogenes shew me where this that he teacheth is written If it be not writteÌ let him feare the curse prouided for adders diminishers Yea saith Ambrose We iustly coÌdemn al new things which Christ did not teach because to the faithful Christ is the way So then if Christ did not teach that which we teach eueÌ we our selues do iudge it to be detestable The rest are of the same mind The disposition of our saluation sayth Irineus we knew by none other than by those by whom the Gospel came vnto vs the which at first they preached by mouth but afterward by Gods appointmeÌt they did deliuer it to vs in writing that it should be the foundatioÌ and pillour of our faith It is necessary for vs saith Cyril to folow the diuine Scriptures in nothing to go from their prescription The mountaines of Israel whereon God promised to feede his flocke are saith Augustine the writers of the diuine Scriptures Feeding there you feede safely whatsoeuer you learne thence count it sauorie whatsoeuer is besides theÌ refuse it Therefore whether it be touching Christ or his Church or any matters els which concerneth our faith life I say not if we but as followeth in Paul if an angel from heauen teach any thing besides that which you haue receiued in the Scriptures of the Law and the Gospel hold him accursed Isidorus as your owne Lawe produceth him saith A Prelate if he teach or bid any thing besides that which is euidently commaunded in the holy scriptures let him be taken for a false witnes to God a coÌmitter of sacrilege Neither Prelate Pope Councel nor Angel may be receiued or trusted in matters of fayth I say not against the Scriptures but not without or besides the scriptures If therefore you seeke to leade Princes vnto trueth you must guyde them thereto by the word of trueth otherwise you doe but deceiue them you doe not direct them King Dauid will teach you by what meanes himself was and all other godly Princes ought to be directed Thy word is a lanterne to my feete a light vnto my paths I haue sworne and wil performe it that I wil keepe thy righteous iudgements And God by Moses appointing his law to be the directioÌ of Princes coÌmaundeth a copie thereof to be deliuered vnto the king sitting on his throne that he should reade therein all the daies of his life and learne to feare the Lord his God to keepe al the words of that lawe This charge which God giueth bindeth princes as well as others Whatsoeuer I commaund that shal you do thou shalt put nothing thereto nor take ought there from And Esay speaketh not of priuate persons only but of common-wealths also when he saith Shoulde not a people consult their God And shewing immediatly which way they might consult and aske counsell of God from the liuing sayth he to the dead to the law rather and the testimonie if they speak not according to this word it is because there is no light in them They haue Moses and the Prophets let them heare them is the surest way to saue Prince people froÌ the place of torment consequently the best direction for theÌ both Phi. The word of God is we doubt not the best direction for Princes priuate men if it be rightly vnderstood but Al heresies patch thence the pillowes which they lay vnder the elbowes of all flesh as S. Hierom sayth and They talke of scriptures perswade by Scriptures as Tertullian noteth And therefore the Scriptures being but dumble recordes that may be diuersly construed and easily wrested there must needes bee some iudge on earth that may bee personally pronounce which is the true meaning and right sense of the Scriptures before Princes may trust that direction Otherwise men may brech what blasphemies they will and pretend Scripture when they haue done as the Arrians Sabellians Macedonians and al other heretikes did and do Theo. That heretikes couet a shew of scriptures is a case so cleare that it needeth no words For howe coulde they treate of matters of faith
the Princes or nayle vp cloth of Tissue where the Prince is not and say it is a chayre of state would you bee so foolish as to regard either of them or shoulde you not dishonour the king if you did reuerence them since they bee not such thinges as the Prince accepteth or vseth for his but other mens counterfaites Phi. I speake of that Chaire where the Prince did sit and of that Seale which the Prince did send Theo. I knowe you did and therefore I refused your similitude as vnlike the matter in question betwixt vs because images are neither places of Christes presence nor witnesses of his will as Seates and seales are vnto Princes no nor ordayned allowed or admitted by Christ to haue any credite or vse about his heauenly person or pleasure but only proposed by men of a naturall and kind affection as they thought towards Christ though cleane without warrant and so without thankes from him For hee of purpose tooke his bodily presence from the eyes of men that hee might dwell in their heartes by fayth and to teach vs to honour him not by that proportion of face which the painter would drawe but by that abundance of loue grace and mercie which hee hath extended on vs and layde in stoare for vs and which no corporall eyes can behold nor colours expresse but onely the hearing of his woorde and woorking of his spirite can lighten and perswade the heart of man to conceiue and beleeue Phi. Is it not thankes woorthie with God to haue alwayes the shape of his sonne before our eyes that wee may honour him with our hearts Theo. To honour him with your heartes and to haue him at all times in your mindes is religious and requisite but to make light of those meanes which hee hath prescribed to nourish your fayth and continue the memorie of him-selfe to seeke out others of your owne fit to please your senses not to resemble his greatnes or goodnes this is neither acceptable vnto God nor profitable for your selues Phi. To remember Christ cannot bee euill Theo. Not to remember him till you looke on a picture can not bee good Your heartes ought alwayes to bee lifted vp vnto him that whether you eate or drinke wake or sleepe or whatsoeuer you doe in woorde or deede you may doe all in the name of the Lord Iesu giuing thankes alwayes for all thinges vnto God the father in the name of our Lorde Iesus Christ. You must not tary for the execution of this precept till you see an Image But all your actions woordes and thoughtes must bee directed to the prayse of his glory and honour of his name This if you put in bre you shall neede no painted nor carued Image to bring you in mynde of his mercies The benefites and blessings within you without you and on euery side of you which GOD for Christes sake bestoweth on you are so many that you can hardly forget him vnlesse you also forget the earth that beareth you the heauen that couereth you the day that guydeth your feete the night that giueth you rest the meates that you feede on and the breath that you liue by yea your owne bodies which hee woonderfully made and soules which hee preciously bought All these thinges and all other thinges in heauen and earth you must drowne in vtter obliuion before you can inferre that Images bee needefull to put vs in mynde of our dueties to GOD. And since without Images you can and must remember the Father that created and the Holy Ghost that âanctified you why shoulde you forget the sonne that redeemed you more than the other except you haue Images at your elbowes to kindle you appetites But this is nothing to the worshipping of Images which you should proue to bee Catholike Though there were an historicall vse in painting the shape of our Sauiour yet is it no pietie to worshippe the picture Graunt it might be vsed for remembrance for religion it may not and therefore you are all this while besides the marke Philand You denie both the hauing and woorshipping of Images to bee Catholique Wee prooue the hauing of them to bee necessarie by the fruite and profite that commeth from them namely the instruction of the ignorant in the storie of their saluation the putting vs in often remembraunce of our Sauiour and the stirring vp our deuotion with more feruencie The worshipping of them wee proue with more facilitie for if hee that honoureth the Image honour the person himselfe thereby represented as S. Athanasius S. Basil S. Chrysostome and S. Ambrose doe affirme then the worship which is done to the Image of Christ passeth vnto Christ himselfe and by consequent if it bee lawfull to adore and honour Christ it is not vnlawfull to doe the like to his Image Besides wee can prooue that adoration of Images is a tradition deliuered from the Apostles and obserued in all Churches and that the Scripture it selfe supporteth vs in this point as the learned epistle of Adrian the Bishoppe of Rome to Constantine and Irene doeth largely shewe and for the credite of the cause wee haue a general Councell eight hundreth yeres old to say as much in euery point as I affirme and more Theo. Wee maruell not to see you so deepely deceiued and strongly deluded as you bee such is the iust iudgement of God on all that admit not the loue of the trueth but haue pleasure in vnrighteousnes You rest on the vanities forgeries of such as were enclined to the same error before you not examining their proofes nor considering their reportes but presuming their euident follies to bee pregnant authorities for you whith is euer the next way to seduce others and to bee seduced your selues As touching the shew which you make of Scriptures Apostolike Tradition Churches Fathers Councels it is a childish and friuolous vaunt The fathers which you quote are abused the Apostles and their Churches belied the Scriptures depraued and wrested the Councell which you call generall reiected as wicked and diligently refuted in the same age by the West Bishoppes Of these emptie and vnluckie Maskes the more you bring the lesse you wynne Phi. Wee loose nothing so long as you lode vs onely with words Theo. If your proofes bee vaine my woordes be true Looke you therefore to the soundnesse of that which you alleage otherwise your owne burden will ouerpresse you Philand The collection which I made out of Saint Basill and others is very sure Saint Basill sayth Honos Imaginis in ipsum prototypum redit The honour doone to the Image redoundeth to the principall that is thereby represented S. Athanasius Qui Imaginem adorat in ipsa Imperatorem adorat He that reuerenceth the Image honoureth therein the Emperour And S. Chrysostome Knowest thou not that hee which hurteth the Emperours Image defaceth the Imperiall dignitie it selfe And so S. Ambrose Hee that
vt Deorum vestrorum partes forsitan adoratis Crosses wee neyther worship nor wish for you that dedicate woodden Gods you happily adore woodden crosses as partes of your Gods But what neede I farther refell that councell as not catholike which was presently reiected and pithily confuted by the Bishoppes and churches of the West whose labours are extant at this day brought to light by men of your owne religion and saued from the moothes which you ment should consume them Thither wee sende you there you shall finde both your adoration of images disclaimed as vncatholike and the reasons and authorities of your second Nicene councell throughly skanned and scattered almost 800. yeares before our time Phi. That booke we receiue not as thinking it to be rather some late forgerie of yours than a monument of that antiquitie Theo. If you receiue not the books that were safe in your own keeping and published by your neerest friends howe should we trust the corruptions that are framed to your purposes and no where fouÌd but in your own libraries Phi. Since you distrust our writteÌ records why do you not beleeue the faithful report of the church which is the pillour of truth can not be corrupted The. Nay since forgeries be so rise that no father is free from them so grosse that euery child may discerne theÌ why do not you beleeue the report of God himselfe the founder and builder of the church and that witnessed in his word of which there is no suspition and against the which there is no exception Phi. As though we did not Theo. Then for adoration of images which you defend shew what presideÌt you haue in the word of God Phi. We neede not Theo. We know you cannot Phi. And I reply that we neede not The. Doth it concerne the christian faith and Catholike religion which the godly must professe or no Phi. It doeth Theo. Then must you shew some authority for it in the sacred scriptures or else they must repel it as impious Phi. We haue it by tradition from the Apostles Theo. You would haue wrested so much out of S. Basill but that your cunning failed you Phi. From them we had it Theo. Wee say you had no such thing from them and further we adde that if it be a matter of doctrine beliefe as you make it you must haue it testified in their writinges and not concealed among their traditions Phi. No Sir we beleeue many thinges whereof this is one that are not written but were deliuered vs by secrete succession Theo. The greater is your sinne and the vnsounder is your Creede In matters of faith you should beleeue nothing but that which is expressely warranted by the scriptures And therefore in this and other points of your Romish deuotion now brought to triall if you want the foundation of true faith and religion in vaine do you seeke to make a shew of catholicisme with such patches pamslets as Monks Friers haue forged colored with the names of fathers The catholike church of Christ neuer receiued nor beleeued any point of faith vppon tradition without the Scriptures Phi. We haue to the contrary plaine Scriptures al the fathers most euident reasons that we must either beleeue traditions or nothing at all Theo. Wee knowe you can bragge but you haue neither Scripture father nor reason to impugne that which we affirme Phi. For traditions we haue Theo. Tradition is any thing that hath beene deliuered or taught by word or mouth or by writing touching the groundes of faith or circumstances and ceremonies of christian Religion And therefore when you muster the fathers to disproue the scriptures and to establish an vnwritten faith vnder the credit of traditions you corrupt the writers and abuse the readers Phi. How can we doe that when wee bring you the very words of the Authors themselues Theo. Hâw can you choose but doe it when you force the fathers to speake against themselues Phi. Do wee Theo. Your Rhemish translators perceiuing the weight of their whole cause to lie on this haue marshalled nine fathers in a ranke namely S. Chrysostom S. Basill S. Hierom S. Augustine S. Epiphanius S. Ireneus S. Tertullian S. Cyprian and Origen but to what purpose can you tell Phi. To proue that we must either beleeue traditions or nothing Theo. Beleeue them as articles of our faith or exercises of our profession Phi. Why make you that distinction Theo. Because the very same fathers that say traditions must bee receiued besides the Scriptures auouch likewise as I before haue shewed that no matter of faith or of any moment to saluation must be receiued or beleeued without scriptures Now choose whether you will graunt a flat contradiction in them or conclude with vs ergo the traditions which they meane bee no partes nor pointes of the christian faith And so these nine fathers on whose credits you thought to plant your late found faith hold nothing with you but rather against you Phi. How make you that appeare Theo. Uiew them once more Wee haue their plaine confession that all things necessary to saluation are comprised in the scriptures You produce them to witnes that your traditions bee not comprised in the scriptures Ergo by your own deponents we conclude that your traditioÌs be neither necessary to saluation nor points of the catholik faith without which we can not be saued Looke well to this issue they must either dissent from your religion or from themselues Phi. Your maior is not yet proued Theo. Yes with firm surer authorities than those be which you bring let the places be skanned which I before rehearsed the matter left to the iudgement of the reader Or if you be loath to looke so far back examine shortly thâse that follow The holy Scriptures inspired from heauen are sufficient for all instruction of truth sayth Athanasius The Gospell saith Chrysostom containeth al things whatsoeuer is requisite for saluation al that is fully laid downe in the Scriptures In the two Testaments sayth Cyril euery word or thing that pertaineth to God may be required discussed SufficieÌt to vs for saluatioÌ is the truth of Gods precepts saith Ambrose And Augustin There were chosen to be written such things as seemed to the holy ghost sufficient for the saluation of the faithfull Vincentius Lirinensis whoÌ you greatly boast of but without all cause agreeth with the rest that The Canon of the Scripture is perfect sufficient more thaÌ sufficient to al things And againe Not that saith he The canon alone is not sufficient for al things as it were taking great heed least he should seeme to deny the fulnes of the scriptures which you purposely impugne vnder a colour of catholicisme by his writings Now cite not only nine but nines kore fathers if you wil for traditions the more you stirre the worse you
speed For the traditions which they mention bee either points of faith or not If they be then by the general confession of all antiquity they must be warraÌted by the scriptures or els we must reiect theÌ If they be no parts nor consequents of the christian faith then do not those fathers weaken our assertion wheÌ we say that all points of faith must be proued by the scriptures this we gaine besides that the traditioÌs which you make the grouÌdwork of al your religion as they be not written so be they not necessary to saluation Phi. The faith it selfe is proued by tradition Theo. That doctrine which the Apostles deliuered by word of mouth the very same they put afterward in writing that it might be the touchstone triall of truth in times to come but this is nothing to such vnwritten verities as be different from the scriptures Teach what you wil by tradition so it accord with the written word of God we bée not against it but you may not build any point of faith vpon tradition except the scriptures confirme the same Phi. This is an error of yours which you seeke to bolster against the church The. You giue vs words we giue you proofs this which you cal an error of ours was taught receiued in the primatiue church for a catholik truth except you caÌ shew some points of faith which the father 's beleeued vpoÌ traditioÌ wtout scriptures the world wil suspect that you make traditioÌs but a cloake for your heresies Phi. S Augustin often writeth that many of the articles of our religion points of highest importance are not so much to be proued by scriptures as by traditioÌ The. You bely so many that it is no newes for you to bely S. Austen Where saith he so Phi. Namely auouching that in no wise we could beleeue that children in their infancy should be baptised if it were not an Apostolik tradition De gen ad lit lib. 10 cap. 23. Theo. But where doth S. Austen write this often that of many articles of religion points of highest importance Of so many high points you should haue shewed two at least Phi. Tradition caused him to beleeue that the baptized of heretiks should not be rebaptized notwithstanding S. Cryprians autority the manifold scriptures aleaged by him though they seemed neuer so pregnaÌt de bap lib. 2. cap. 7. Theo. Your heades bee so ful of traditions that you can not report a father without corruptions It is not true that Tradition nothing else caused him to beleeue this against CypriaÌs authority he was armed with scriptures reasons inuincible as himselfe both sheweth and saieth Prouoking a Donatist to conferre with him about this errour Ratione agamus diâinarum scripturarum authoritatibus agamus Let vs discusse this matter saith he by argumeÌt by the authorities of the diuine scriptures And repeating a reason that was expressed in the Princes edict forbidding rebaptizatioÌ he maketh the rebaptizers this offer Faciant mille Concilia Episcopi vestri huic vni sententiae respondeant ad quod volueritis consentimus vobis Let your Bishops assemble a thowsand councels answere but this one sentence we yeeld to you at your pleasures And therefore he doubted not to say of Cyprian though otherwise he did honour him very much Aliter sapiât quam veritas diligentius considerata patefecit He was of an other opinion than that which the truth vpon more diligent consideration reueiled And when CypriaÌs epistle in this case was obiected he replied Cyprians epistles I esteeme not as canonicall but I coÌsider them by the canonical scriptures that which in them agreeth with the authority of the diuine scriptures I receiue with his praise that which doth not agree by his leaue I refuse The general custom of the câuâch reuoked him from following Cypriââs authority though it were great and brought him to the deeper debating of the question but he which sayth that S. Augustine in all his conferences and writinges aleadgeth nothing against rebaptization but tradition may be rebaptized if his christianity be no more than his cunning Phi. For baptizing of infants his words be plaine It were not at al to be beleeued if it were not an Apostolike tradition Theo. I see the words wel enough but the meaning of the speaker in this place and the likenesse of the same speach in other places make me to thinke that a letter too much is crept into these wordes as through the iniuries of times and varietie of scribes many thowsand deprauations and diuerse lections were and are yet in the workes of S. Augustine and other fathers not onely by the iudgement of the learned but by the very sight of their margins Phi. A letter to much which is it Theo. You read Nec omnino credenda nisi Apostolica esset traditio I thinke it shoulde bee Nec omnino credenda nisi Apostolica esse traditio Esset for esse is a scope in writing soone committed but a matter of some moment in altering the sense Phi. And therefore you may not correct it without apparent proofe Theo. I may suspect it though I take not vpoÌ me to correct it but leaue it to the indifferent reader Phi. You must be led thereunto with very good reason Theo. First the very course of the sentence leadeth mee so to thinke Sainct Augustine in these three distunctiues Nequaquam spernenda neque vllo modo superflua deputanda nec omnino credenda The custome of our mother the Church in baptizing her infantes is neither to be despised nor anie waie to bee counted superfluous nor at all to bee beleeued did not meane to contradict him-selâe but by steppes to increase the credit of this custome and the third part Nec omnino credenda Not at all to be beleeued doeth rather euert all that went before than giue you any farther commendation to that Tradition For Not at all to be beleeued is as much as to be despised and counted superfluous which is repugnant to the wordes precedent But reading Esse âor Esset the partes are consequent ech after other in better order and the last is the same that Sainct Augustine in other places doth often vtter in the very like manner and kinde of speech that here is vsed The custome of our mother the church in baptizing her infants is neither to bee despised nor by any meanes to bee accompted superfluous nec omnino credenda nisi Apostolica esse traditio nor at all to bee thought to be any other than an Apostolike tradition So speaking elsewhere of the very same matter he sayth Non nisi authoritate Apostolica traditum rectissimè creditur It is most rightly beleeued to bee none other than a tradition of the Apostles Where wee finde not onely the same purpose but the verie same phrase and force of speech that were vsed before
as it is for the precept is not written though the causes and consequents may bee iustified by that which is written And this is not straunge with Saint Austen to call that an vnwritten Tradition which him-selfe confesseth may be warranted by the scriptures Phi. What haue wee here One and the same Tradition confessed by saint Augustine to bee both written and vnwritten Theoph. One and the same Tradition I say confessed to bee written and yet warranted by the Scriptures Phi. That were newes Theo. None at all Goe no farther than your second example of rebaptizing and you shall see it to be true S. Augustine calleth it an vnwritten Tradition or Custome of the church in many places Hee sayth expressely of it Quam consuetudinem credo ex Apostolica Traditione venientem sicut multa non inueniuntur in Literis eorum c. Which custome I think came from the apostles as many other things that are not found in their writings And againe of the very same Apostoli nihil quidem exinde praeceperunt The Apostles in deede commaunded nothing in that case as also there bee many thinges which the whole Church obserueth though they be not found written Phi. That we knowe to be true neuer spend more time about it but let vs heare where S. Austen saith this Custome is also warranted by the scriptures Theo. You can not misse it if you read the very same bookes where the other is witnessed Now saith he lest I seeme to dispute this matter by humane reasons because the darkenes of this question draue great men and men endued with great charitie the bishops that were in former ages of the church before the schisme of Donatus to doubt and striue but without breach of vnitie ex euangelio profero certa Documenta quibus Domino adiuuante demonstro Out of the Gospel I bring sure groundes by Gods helpe to make proofe thereof And hauing disputed it a while We follow that saith he which the custome of the church hath alwaies obserued a plenarie councel coÌfirmed And the reasons and testimonies of scriptures on both sides being throughly weighed I may say we follow that which trueth hath declared And repeating the euidence of his side he saith it may be vnderstood by the former custome of the Church by the strength of a generall councell that followed by so many so weightie testimonies of the holy scriptures by manifolde instructions out of Cyprians owne workes and very plaine arguments of trueth And therefore drawing to an end he saith It might perhaps suffice that our reasons being so oft repeated and diuersly debated and handled in disputing and the Documents of the holy Scriptures being added and so many testimonies of Cyprian him-selfe concurring iam etiam corde tardiores quantum existimo intelligunt by this time the weaker and duller sort of men as I thinke vnderstande that the baptisme of Christ can not bee violated by no peruersenesse of the partie that giueth it or taketh it and therefore must not bee iterated Thus in one and the selfesame worke you see S. Austen auouching it to be a Tradition not written and yet confirmed by manifest scriptures Phi. I heare him say so but I see not how it can be Theo. You will not for feare you shoulde see your selues conuinced of an error it is otherwise plaine enough The thing it selfe is not written but receiued by Tradition mary the grounds of it be so layd in the scriptures that it may thence bee rightly concluded The like we say for the baptisme of infants the precept it selfe is not written nor any example of it in the scriptures but it was deliuered vnto the church by tradition from the Apostles mary it so dependeth on those principles of faith which bee written that it may bee fairely deduced from them and fully proued by them Phi. By Tradition onely hee and other condemned Heluidius the heretike for denying the perpetual virginitie of our Lady Theo. Your stoare fayleth you when you flee from fayth and hope in GOD to examine Ioseph and Marie that you may picke out somewhat betweene them to impeache the perfection of the Scriptures That Christ was borne of a virgine vndefiled is an high point of fayth and plainely testified in the Scriptures That after the birth of her Sonne she was not knowen of her husband is a reuerend and seemely truth preserued in the Church by witnesses woorthie to bee trusted but no part of fayth needefull to bee recorded in the Scriptures Phi. Saint Augustine sayth it is Integra fide credendum est With an vpright fayth we must beleeue that blessed Mary the mother of God and Christ was a virgin in conceiuing a virgin when she was deliuered and remained a virgin after the birth of her sonne And we must beware the blasphemie of Heluidius which sayde shee was a virgin before but not after the birth of Christ. Theo. Grate not on these thinges which were better to bee honoured with silence than discussed with diligence The booke which you bring is not S. Augustines It was found vnder Tertullians name as wel as vnder Augustines though Tertullian himselfe bee twise there noted for an heretike and chalenged the first time for that very error which S. Augustine in his true booke of heresies doeth acquite him from And yet these wordes Credendum est Mariam virginem concepisse virginem genuisse post partum virginem permansisse Wee must beleeue that the mother of Christ was a pure virgin when she conceiued when shee brought forth his sonne and after she was deliuered do not touch your question as they are defended by S. Augustine in his vndoubted woorkes to bee part of our fayth but onely that shee was a pure virgin after his birth notwithstanding his birth And therefore hee sayth Quisi velper nascentem corrumperetur eius integritas iam non ille de virgine nasceretur If Christes birth euen when hee was borne shoulde haue violated the virginitie of his mother then had hee not beene borne of a virgin So that as shee conceiued the Lorde and was still a virgin so shee was deliuered of him and her selfe yet a virgin that is not onely without the knowledge of man but also without all hurt of her body she remaining after shee was deliuered of her childe as perfect a virgin in body as shee was before she conceiued him And this to be the right meaning of those wordes Post partum virgo permansit shee remayned a virgin after the birth of her child when her virginitie must bee vrged for a poynt of fayth the sermons extant vnder the name of S. Augustine do clearly confesse Nec dubites Mariam virginem mansisse post partum quia qualiter hoc factum sit non humanus sermo neque sensus potest comprehendere Neuer doubt but Marie remained a virgin after the birth of her childe although
neither mans speach nor witte can comprehende howe it was done And againe Virgo cum parturit virgo post partum Vacuatur vterus infans excipitur nec tamen virginitas violatur Shee was a virgin when shee was deliuered and a virgin after She was deliuered her child borne and shee for all that a virgin The like we find in sundry other of those sermons Phi. But Heluidius was noted as an heretike by S. Augustine and others for saying that our Lady was knowen of Ioseph her husband after the birth of our Sauiour Theo. The Fathers might reiect him as an heretike for his impudent abusing the Scriptures to build a falshoode vpon them which was not contained in them and if they detested it as a rash and wicked slaunder for him against manifest trueth to blemish that chosen vessell which the holy Ghost had ouershadowed and the son of God sanctified with his presence we neither blame them nor mislike their doings But yet they neuer charged the Scriptures with imperfection as you doe S. Hierome purposely writing against Heluidius vseth the fulnes of the Scriptures as his best argument to defend her virginitie Vt haec quae scripta sunt non negamus ita ea quae non sunt scripta renuimus Natum esse Deum de Virgine credimus quia legimus Mariam Nupsisse post partum non credimus quia non legimus As we deny not those things which are written so we reiect those things which are not written That God was borne of a Virgine wee beleeue because we read That the same virgine Mary became a wife after the birth of her son we beleeue it not because we read it not S. Augustine alleageth Scripture for it with what successe I will not iudge If neither of these quiet your contentious spirits our answer shal be that when you make iust proofe that this is a poinct not of trueth which we graunt but of faith which you vrge then will wee not faile to shewe it consequent to that which is written You were wont to obiect other pointes of Religion as proued by tradition and not by Scripture amongest which you set the Godhead of the holy Ghost and his proceeding from the Father and the Sonne But I trust by this time you be either stilled in them or ashamed of them Phi. Not so neither For As we acknowledge this article to be most true so we are sure you haue no expresse Scripture for it Theo. Are you well aduised when to spite vs you teach the people that the highest mysteries of their faith cannot be warranted by the Scriptures Perceaue you not what a wrong it is to the spirite of GOD to holde his Diuinitie by Tradition and not by the word of God What ignorance is this if it be no worse to say that Athanasius Dydimus Basil Nazianzen Ambrose Cyril and Augustine in their special Treaties of this very point haue alleaged no Scriptures to confirme the Godhead of the Holy Ghost Phi. We speake not of them but of you Theo. As if in a common case of faith the Scriptures were not common to vs with them If they had Scriptures for it we haue if we haue none than had they none Phi. Expresse Scripture they had none Theo. Doe you plaie with idle wordes in so weightie matters of Christian faith Euident and plaine scriptures they had where the holy Ghost was called God what is expresse Scripture if that be not Phi. They had no such scripture Theo. Had they not Turne your booke a little better you shall find they had Glorificate Deum portate in corpore vestro Quem Deum nisi spiritum sanctum cuius corpora nostra dixerat esse Templum Glorifie God saith the Apostle and beare him in your bodie What God but the Holy ghost whose Temple before he called our bodies And againe When Peter had said durst thou make a lie to the holy Ghost Ananias thinking he had lied vnto men Peter sheweth the Holy Ghost to be God by and by adding thou hast not lied vnto men but vnto God These two places the same father vrgeth against the Arrians as very plain scriptures Glorificate ergo Deum in corpore vestro Vbi dilucidè ostendit Deum esse spiritum sanctum glorificandum scilicet in corpore nostro Et quod Ananiae dixit Petrus Apostolus Ausus es mentiri spiritui sancto Atque ostendens Deum esse spiritum sanctum non es inquit hominibus mentitus sed Deo Glorifie therefore God in your body saieth Paul Where very manifestly hee sheweth the holy Ghost to bee God which must be glorified in our body as in his Temple And that which Peter the Apostle saide to Ananias Durst thou lie vnto the holy Ghost And declaring the holy Ghost to be God thou hast not lied vnto men saith he but vnto God Ambrose taketh them for euident scriptures Quod praemiserit Spiritum addiderit non es mentitus hominibus sed Deo necesse est in spiritu sancto vt vnitatem diuinitatis esse intelligas Nec solum in hoc loco euidenter sancti spiritus ãâã ãâã ãâã ãâã ãâã id est diuinitatem Scriptura testatur sed etiam ipse Dominus dixit in Euangelio quod Deus spiritus est In that Peter first named the Spirite and presently saide thou hast lied not vnto men but vnto God wee can not choose but vnderstand the holy Ghost to be God Neither in this place only doth the Scripture euidently witnesse the Godhead of the holy Ghost but also in the Gospel the Lord himselfe saith that the spirite is God Nazianzen saith these and such like be expresse scriptures and that if you doubt thereof you be very grosse headed They which knewe the only blasphemie which is vttered against the Spirite to be irremissible and gaue Ananias and Saphira that horrible reproche for lying vnto the holy Ghost what doe they seeme to thee openly to professe the Spirite to be God or no How dull headed art thou and without al sense of the spirite if thou doubt thereof or needest farther teaching By so many names so forcible and expresly recorded in the Scriptures the holy Ghost is called Amongst those expresse names numbring this for one of the chiefest and clearest that the holy Ghost was called God as the words before directly witnesse Phi. His proceeding from the Father and the sonne cannot bee proued by scripture though his Godhead may Theo. How then came it first to be beleeued by Tradition or by scripture Phi. Certeinly not by scripture Theo. Your tongues be so vsed to vntruthes that your certainties be litle worth the Church of Christ receiued her faith concerning the proceeding of the Holy Ghost from the father and the sonne not by Tradition but by scripture Saint Augustine saith Firmely beleeue and no whit doubt the same holy Ghost which is one Spirit of the
Your later allegation is grouÌded on the former conuinceth your author to be but a yong father in respect of S. Basil. For where S. Basil died before Meletius your bastard Basil rehearseth Meletius as a Bishop of ancient memorie dead long before his time In super MeletiuÌ illuÌ admiranduÌ in eadeÌ fuisse sententia narrant qui cuÌ illo vixerunt Sed quid opus est vetera coÌmemorare Immo nuÌc qui sunt Orientales Moreouer Meletius that admirable Bishop was of the same opinion as they that liued with him report But what neede I repeate auncient times The East Bishops which are at this day c. Now the true S. Basill not onely liued at the same time with Meletius but was made Deacon by him and wrate many letters to him and departed this life before him as the church storie witnesseth affirming that Helladius S. Basils successour and Meletius were both present at the second general councell at Constantinople vnder Theodosius and that must needes be when S. Basill was dead Phi. You did wel to discredit the place it were otherwise able to ouerthrowe all your new doctrine Theo. Then you do not well to build the antiquitie of your religion on this and such other apparent forgeries but were the places not forged they could do you no such seruice as you spake of in the question which we now handle yea rather they confirme that which we affirme that Things necessary to saluation are comprised in the Gospell Phi. Many traditions were receiued from the Apostles without writing which are not in the Gospel Theo. You must also proue those traditions to be necessary to saluation before you can conclude out of this place any thing against our assertioÌ Phi. As though the Apostles deliuered thinges which were not necessary to saluation Theo. The christian faith they deliuered in writing the rest they left vnwritten because those things which were no parts of faith were deliuered to the church of Christ for decency not for necessity Phi. For decency what a cauill that is Theo. The Traditions which your counterfet Basill here rehearseth as descending from the Apostles are no such deepe mysteries of religion as he pretendeth That the people should euery sunday and likewise betweene Easter and Whitsuntide pray standing is that any point of faith or help to saue their soules The words of inuocatioÌ at the Lords supper the praiers before after which the Greeke church vsed haue you not long since left them or to say the trueth did you euer accept them for catholike Singing with the crosse turning to the East thrise dipping him that is baptized and annointing him after with oyle bee these essentiall parts of Baptisme or rather externall Rites declaring the power and vertue of that Sacrament Your author himselfe will tell you they be not within the compasse of that faith which is common to all ChristiaÌs and must be rightly beleeued of all that will be saued For shewing the cause why they might not be written What things saith he such as were not baptized might not behold how could it be fit they should be publikely caried about in writing And againe The Apostles and fathers which prescribed certaine rites in the first beginning of the church reserued to these mysteries their dignitie by silence and secrecie For it is no mysterie which is open to the eares of the people and vulgar sort Now things necessary to saluatioÌ must openly be preached to the people and be fully conceiued of them and stedfastly proâessed by theÌ before they can be saued These things therefore be not of that sort but are rather excluded from necessitie because they were deliuered vnder secrecie Phi. But S. Basil or whosoeuer he be that wrote that booke saith vtraque parem vim habent ad pietatem Things vnwritten haue equal force to godlines with things written Theo. He saith not that all things vnwritten but vtraque both sortes haue like force to godlines not that dumbe ceremonies or outward gestures haue equall force with the word of God to lighten the minde conuert the soule and clense the heart it were arrogant blasphemie so to say but amongst things vnwritten he numbreth the praiers of the church proportioned by the word and hauing in them the very contents of the worde and also the Creede and profession of the faith it selfe whereby wee beleeue in the Father the Sonne and the holy ghost in truth godlinesse equiualent with the scriptures and in substaunce the very same that is witnessed by the scriptures Both these your Author in that place counteth for things vnwritten and these wee graunt haue equall force to godlinesse with those things that are written Phi. In effect they be all one with those things that are writteâ Theo. That maketh his speâch the truer which otherwise were absurd and vngodly Phi. Is it not a wâlie shift that sometimes you will admit no traditions and at other times when you bee hardly pressed fayth scriptures and all shall bee traditions with you Theo. Is it not a wilier that hauing framed to your selues a religion without the scriptures you woulde nowe fortifie the same by tradition against the scriptures But you may not so preuaile Wee haue the warrant of Saint Paul and the catholike consent of Christes Church that our faith shoulde depende on the word of God and since God speaketh not now but in his scriptures it is euident that our fayth in all pointes must bee directed and ruled by the scriptures Stand not brabling with vs about the worde Tradition which is very doubtfull and diuersely taken amongest the fathers Bring some faire and true demonstration for that which you holde as reason is you should to counterpâiâe so many proofes in a matter of such importance or else admit our assertion to be true Philand That wee can doe and yet not hurte our cause Theophil Wee knowe you can doe much You can bouldly call your selues catholikes though you bee vnshamefast heretikes and tell the people you teach nothing but antiquitie when the chiefest pointes of your religion bee meere nouelties and barbarous absurdityes Philand You can exemplifie a lye the best that euer I hearde Theophil Keepe that praise as proper to your selfe I will not disturbe your profession Touching the matter in question whether I speake ought that is vntrue let the reader iudge You will haue your religion and doctrine to bee Catholike that is confirmed by the Scriptures and professed in all places of all persons at all tymes euen from the first beginning wheresoeuer the Church of Christ hath beene receiued And when wee come to see the specialities wee finde you to swarue not onely from the sacred Scriptures and auncient Fathers but euen from those later ages and Churches which you woulde seeme to followe and to haue gotten you a religion of your owne without Councell Canon antiquitie or
himselfe This place maketh least of all against vs. A tradition may be written 1. Cor. 11. 1. Cor. 15. 2. Thes. 2. Cyp. ad Pompeiââm contra epist. Stephani Basil. contra Eânomium li. 3. August de Bap. contra Donat. lib. 5. cap. 23. The custome of the church in baptizing her infants were not sufficient if the tradition were not Apostolike S. Augustine proueth it needfull for infants to be baptized whether it were lawfull was neuer doubted in his time * August de baptism contra Dânât li. 4. ca. 24. S Augustine vrgeth Baptisme to be needfull against the Pelagians who thought it superfluous not against those that were preuented with ineuitable necessitie * Iohn 3. The fact is not expressed in the Scriptures the cause is a Mat. 18. b Mat. 19. c Iohn 3. d 1. Cor. 7. e 1. Cor. 1. 2. Tim. 1. f 1. Peter 2. g Rom. 11. If Children be holy because their parents are holie then they haue no better holines than their parents and in all ChristiaÌ parents there is not inward sanctification h Act. 8. i Rom. 5. vers 15.17.21 August de baptis lib. 4 cap. a 22. b 23. c 24. The scripture proueth that ChildreÌ may be baptized must be if we wil haue them to be saued tradition proueth they were Baptized One and the same traditioÌ both vnwritteÌ and yet warranted by the Scriptures De baptis coÌtra Donat. li. 2. c. 7. De baptis coÌtra Dânat li. 5. â 23. * De baptis li. 1. cap. 7. RebaptizatioÌ against the Scriptures * De baptis lib. 4. cap. 7. De baptis lib. 5. cap. 4. De baptis lib. 6. cap. 1. How the same thing may be written yet vnwritten The Rhemish Testament 2. Thes. 2. That Mary was not knowen of her husband after the birth of our Sauiour is a reuereÌd truth but no point of faith De Eccl. dogmatibus cap. 69. * Vide Erasmi censuram in eundem librum * Cap. 4. Ibidem cap. 69. Enchirid. ad Laurens ca. 34. Christes mother was a Virgine as wel after his birth as after his conception * De Tempore sermo 123. How she forbare the company of her husband is no matter incoÌprehensible Ibidem sermo 10.15.17.18.25 * If you list to conclude and so remained to her death you may for vs but that is no point of faith whatsoeuer the former be Hieron aduers. Heluidium August de S. Virginit cap 4. The Papists would haue the holy ghost holde his diuiniâie by tradition * Harding against the Apologie of the English Church part 2. cap. 1. * Athanas. de communi essentia Patris Filij Sâiritus sancti Dydimus de spiritu sancto Basil. contra Eunomium de spiritu sancto Nazianzen orat 5. de Theolog. Ambros. de spiritu sancto Cyril de Trinitate lib. 7. lib. de spiritu sancto August de Trinitate The fathers assured themselues they had expresse Scripture for the godhead of the holy Ghost a August epist. 66. b Idem qu. est supra Exod. lib. 2. quaest 59. c Contra Max. lib. 3. cap. 21. * What is Dilucide but plain Scripture Ambros. de Spiritus Sancto lib. 3. cap. 10. * Ibidem lib. 3. cap. 11. Is not euideÌter euident Scripture Nazian de Theolog. orat 5. The spirite openly professed in the Scriptures to be God and expresly so recorded * De fide ad Petrum cap. 11. * Is this no Scripture Idem de Trinit lib. 15. cap. 26. Idem de Trinit lib. 15. cap. 27. This reason may suffice any Christian man a Hierom. in epist. ad Gal. cap. 1. The sense and consequents are scriptures as well as the wordes b Athanas. in tract quòd Nicen Synod congruis pijs verbis vsa sit c Ibidem Hilar. ad Constant Hierom aduer Luciferianos f Ibiâem g Reuelât 1. See Esa. 11. 2. Thes. 2. Reuelat. 1. 19. The spirit proceedeth from the sonne The Iesuites can shewe no poynt of fayth thât the fathers beleeued without scripture Tertul. de praescrips aduers. haeret In vaine to conuince them by the scriptures which receiue not the scriptures Tertull. de praescriptic aduers. haereticos Tertullian speaketh of those sects which were in his time as Valentinus Martion and others who either denied the scriptures or turned them all to monsterous alegories Iren. âib 3. âap 2. Of these men spake Tertullian The reasons of Tertullians speach Tertull. de praescriptio aduers. Haeretices Ibidem Basill de spiritu sanct cap. 27. Basils place for traditions examined * This verie place graunteth things necessarie to saluation to be in the Gospell Ibidem cap. 29 * Many things receiued with out scriptures but no matters of faith The booke shamefully corrupted Erasmus censure vpon this booke Epist. Erasm. dedicatoria ad episc Culmens praefixa cap. 17. Erasm. calleth them Patches and dregges This place of all others crieth corruption Basill de spiritu sanct cap. 27. Marke the cohereÌce of this place Ibidem cap. 27. A verie learned and wittie discourse forsooth * cap. 29. Basil. de spiritu sanctâ cap. 29. This place maketh Basill aliue some ages after hee was dead a Socrat. lib. 4. cap. 26. b Basilij epist. 56 57.58.89 c Socrat. lib. 5. cap. 8. This place if it were Basils doth the Iesuits no good Their forged Basill speaketh of the ceremonies not of Doctrine I hope these traditions bee no points of fayth Basil. de spirit santi cap. 27. Ibidem This ergo was no Doctrine nor point of fayth which must be open to all the people Ibidem cap. 27. And prayers of the Church and the creed haue force to godlines which are here reckoned amongst traditions The papists when they waÌt Scripture to proue any poynt of their Doctrine runne by and by to tradition and tradition they proue by certayne forgeries of their owne Our fayth must depend on no mans word but only on gods Yf they could not boudly call theÌselues Catholiks they could do ââle Their adoration of Images neuer taught in the Church but by themselues * Epist. Tharasij Concilij ad CoÌstantinum act 7. * Eiusdem Concilij act 3. Constantinus Constant. Episc. Ionas Aurelianens episc de eultu Imaginum lib. 1. Adoration of Images openly detested in the west Church by such as tooke vpon them the defence of Images Ibidem * Infârmo egeno simulachro * See leratissimo mancipantio errorâ * Ibidem * This was after your Nicene Councel 50. yeres The schoolemen kept the words of the 2. Nicene councell and refelled their meaning with a farre wickeder resolution then the former Thomas part 3. quaest 25. ari 3 * Here the Diuell shewed himselfe in his likenesse Bonauen in 3. lib. senten dist 9. quaest 2. * Holcot in lib. Sapientiae lect 58. * Gerson de probatione spirit parte operum 1 They say they make not Images their goddes but to whatsoeuer they giue diuine
attemptes against God and the Magistrate But as it seemed they trusted rather to their practises which haue beene of late verie rife with the Church of Rome than to their proofes of which theie bee vtterlie destitute and therefore they dispatched into your Highnesse Realme vnder the conduction of one more presumptuous than learned as his writing and disputing whiles hee liued declared a whole swarme of Boie-priestes disguised and prouided at all assaies with secrete instructions how to deale with all sortes of men and matters and with commission from Rome to confesse and absolue such as they should winne with anie pretence or policie to mislike the state and affect noueltie and to take assuraunce of them by vowe othe or other meanes that they shoulde bee euer after adherent and obedient to the Church of Rome and to the faith thereof which there made the ruder and vnwiser sort beleeue was christian and Catholike Religion onelie founded in their mouthes and the faith of their Fathers and yet that poison they caried couertlie in their hearts and cunninglie in their bookes that your Maiesties deceiued and beguiled Subiectes by the verie sequence of their Romish faith and absolution were tied to obeie the Pope depriuing your highnesse of the sword and scepter bound to assist him or whom he should send to take the same by force of armes out of your Highnesse handes I knowe most noble Soueraigne they stoutly denied this and earnestly protested in open audience that they had no such meaning but for their partes did account your Maiestie their lawfull and true Princesse and taught all others so to doe hauing first obtained like wilie Friers a dispensation at Rome that to auoide the present daunger they and all other their obsequents might serue and honour your Highnesse for a time vntill the bull of Pius the fifth might safely bee executed and it may bee the common sort of such as they peruerted were not acquainted with these hainous mysteries but yet this was the full resolution of them all which I last reported as well appeared by their examinations and this verie conclusion stood in their written bookes as a ruled case that they must rather loose their liues than shrinke from this ground-woorke that the Pope maie depriue your Highnesse of your Scepter and Throne and the reason is added because saie they it is a pointe of fayeth and requireth confession of the mouth though death insue This daungerous if not diuelish Doctrine was not printed nor publyshed to the sight of all your Subiectes vntill the time that some of the chiefe procurers and kindlers of this flame for these and other interprises of lyke condition and qualitie were by the iust course of your Highnesse Lawes adiudged to death After whose execution the almes-men of Antichrist sawe no remedie but they must either leaue their brethren as rightlie condemned for hatching rebellion vnder a shewe of Religion and bee in daunger to dissolue the plotte which they had laide to bring this Lande to the Popes subiection the true ende and intent of their Seminaries and full repaiment of all his charges or else with all their cunning vndertake the quarrell of their vn-holie father and pleade the cause of their vnluckie brethren Hauing no better choice they resolued as venturers must that haue a desperate case in hand to trie what successe they might gette by facing and shifting in such sort as the simple shoulde hardlie discerne them To that end haue they put foorth A Defence of English Catholikes Wherein according to their wonted vaine manie thinges are statelie and stoutelie auouched but nothing attempted or intended to bee prooued saue onelie the Popes power to depriue Princes which with all furniture of witte and woordes they labour to inferre not shaming to saie that Subiectes bearing armes against their naturall Princes vpon the Popes warraunt do an holy iust and honorable seruice and that this hath beene the faith of this Land euer since it was conuerted vnto Christ. Against this canker consuming the verie soule and conscience where it taketh holde I thought it not amisse to oppose the Soueraigne salue of Gods eternall will and commaundement and to let it appeare to your Graces people that Princes are placed by God and so not to bee displaced by men and subiectes threatned damnation by Gods own mouth if they resist from which no Popes dispensation shall saue them and therefore the Iesuits Doctrine in that point to be as wicked as their proofes bee weake hauing neither Scripture Councell nor Father for a thousande yeares that euer allowed mentioned or imagined anie power in Popes to depose Princes I haue thereto added a confirmation of the right which the Lawes of this Lande do attribute vnto your Highnesse and an explication of that othe which the Iesuits so much stumble at laieng my foundation in the sacred testimonies of the holie Ghost and persuing the same in the continual practise of Christs church for eight hundreth yeares vpward so long as there was either godlines in Bishops to regard their duties or corage in Princes to call for their owne and iustifieng euerie part thereof seuerallie and sufficientlie by diuine and humane both authorities and examples The Iesuites absurdities and allegations pretended against your Maiesties interest to beare the sword ouer all persons and in all causes without dependence or reference to anie earthlie tribunal or superior I haue likewise particularlie refelled and proued them both impertinent to their purpose and nothing obstant to that Supreme power of the sword which is claimed and vsed by your Maiestie but their obiections to be meere cauils mistakings of a matter which they do not or will not vnderstand as also their flieng this Realme and running to Rome I haue examined and not onelie found them repugnant to the ancient lawes of the Conqueror other your noble progenitors but also shewed great difference betweene the Catholike Fathers writing and sometimes going to the Bishop of Rome as to their fellow seruaunt and a dutifull subiect to the same state that they were our English Italians giuing him an Antichristian power to turne wind the whole church at his will and dispose kingdomes and displace Princes if they be not obedient and suppliant to his Censures Lastlie because the temper and colour of all their wicked sayings doings is the catholik faith the catholik seruice I haue entered a speciall discourse that the reformation of the church in this Realme made by your Maiesties power lawes is wholie truelie catholike such as the Scriptures do preciselie command the ancient fathers expresly witnes was the faith and vse of Christes church for manie hundrethes These things most religious worthie Princesse I haue done sincerely that the doctrine precepts of our Sauior might take place before the deuises pleasures of meÌ familiarly that the meaner sort of your subiects which are most obnoxious
that Heretikes should be put to death for onely religion as S. Augustine verie earnestly auoucheth Their sixt chapter is a maruelous profound Rhetorication that it is much to the benefite and stabilitie of Common wealthes and specially of Kinges Scepters that the differences betwixt them and their people for Religion or any other cause for which them may seeme to deserue depriuation may rather be decided by the Pope as the Iesuits would haue it and so they shall be on the surest side than by Popular mutinie and phantasie of priuate men as wee desire and practise or else they bely vs which is no wonder in such Seminists To these trifling and tedious discourses of men trusting wholie to their tongues and seeking with deintie speach and couched termes to hoodwinck Princes eyes and delight subiects eares that all the world may daunce in a string after the pope and his nourceries what other aunswer should we giue then that if there were not a God to be serued and honoured who hath committed the sword to Princes and will exact at their hands the well vsing of the same for the publike maintenance of his will and worship surely Princes should doe more safely to followe that aduise of the Iesuits For their holie father will neuer leaue practising by all the meanes hee possibly may to subuert their states and shorten their liues except they receiue his keyes and busse his shoes The warres of Ireland and dangers of England which this roming man so much bableth of as matters of State I referre to such as be Common-wealth men I will not passe the bounds of my profession the Pope may continue his olde worme-eaten claime to the Soueraigntie of Ireland which these louing subiects pleade in open writing against the Crowne of England and God no doubt hath meanes enow to visite our sinnes vnlesse it please him to be mercifull and gracious to this Realme but as we from the bottome of our harts submit our selues to his holy will and wisdome as well to tast of his chastisement whereof all his children are partakers as to enioy his blessings so let these prophane Rouers and Vaunters vnderstand that the arme of God is long enough to reach euen them and their holy father at Rome and to take from him his desired vsurpation of the kingdomes of England Scotland Fraunce and Spaine c. though he shuffle neuer so shamefully to keepe them in his obeysaunce For the matters handled this may suffice for the manner I haue not many thinges good Christian Reader to warne thee of By forme of Dialogues I thought best to lay open the whole before thine eyes as well for auoiding of tedious repetitions as for adding of perspicuitie to the pointes which I would haue knowen to the simpler sort as farre as the nature and weight of the thinges them-selues permit And being to refute no certaine text I was constrained to take this course that I might in the aduersaries person obiect not only what they had said if it were worth the hearing but I am sure what they could say that the matter might be more manifest If any thinke I fauour my selfe in opposing besides that in euery part I bring the very choice of their strongest and latest proofs as in the first and second part their Apologie in the third their Defence of Catholikes in the fourth their Rhemish Testament whether I spare to presse and persue the same to the vttermost let the Christian Reader in Gods name be my iudge It may be the aduersarie would haue often replied in hotter and larger manner but my intent was to discusse the thinges and not to holde on a brable in wordes and of that which to any purpose might bee saide I haue omitted nothing And yet somtimes though seeldom where the place so forceth I stick a little at a letter and shew howe greate a chaunge it maketh in the sense which is soone missed in the printe As where in Sainct Augustine they printe Esset I thinke it should bee Esse And so likewise in Chrysostome whose Greeke exemplar I then hadde not when I first mistrusted the Latine the worde is printed ãâã ãâã ãâã ãâã ãâã Suffer thy selfe to bee intreated to write Which the verbes precedent consequent import should be ãâã ãâã ãâã ãâã ãâã Suffer your selues to be intreated to write so the other parte of the sentence doth plainly conuince where hee saith ãâã ãâã ãâã ãâã ãâã and graunt vs to enioy your letters still your loue and all other things as before for is easily ouerseene and yet in the matter the difference is much though not so much that it shoulde either helpe them or hurte vs as they perhaps will imagine In these and such like corrections of words or printes I leaue the learned reader to his iudgement when he considereth the sentence and yet I see no reason why the aduersarie should builde himselfe on such suspected places In the fourth parte I haue examined the chiefe and publike actions of the Rhomish Church which are nowe reformed by the lawes of this Realme and not only refuted them as vncatholike but confirmed the Sacramentes and Seruice of the Church of England to bee consonant to the sacred Scriptures and Catholike Fathers In handling the which where their Rhemish Testament offered any shew of proofe I haue particularly refelled their authorities where they fayled I was constrained to make the Iesuite supply of his owne the best obiections that they haue Other thinges named in the beginning of my fourth parte because the volume increased and they were not so materiall partes of the Church Seruice as the former I haue reserued to bee handled by themselues in a seuerall treatie Of quotations and translations I had speciall care in my copy that they should be direct and true howsoeuer the Composers haue now and then displaced the one and in the other not distinguished my additions which I sometimes interserted to illustrate the rest with an other letter and two inclosures in my copy and this caueat I am forced to giue thee gentle Reader that whatsoeuer in alleaging is inclosed with two halfe Moones though it bee the same letter with the rest yet it is no part of that authoritie which I cite but my adiection to shewe the force of the place I produced because I could not stand beating on euerie word without extreme losse of time and labour The Lord treade downe Satan vnder our feete that the honour may bee his and the comfort ours and abolish the strength of wickednesse till his comming THE TRVE DIFFERENCE BETWEENE CHRISTIAN SVBIECTION AND VNCHRISTIAN REBELLION THE FIRST PART EXAMINETH ALL THE PROOFES AND places of the Iesuits Apologie their forsaking the Realme and running to Rome what aide the Fathers sought at Rome and how the Bishop thereof in all ages hath beene resisted the intent of his Seminaries and vertues of his Clergie THEOPHILVS the Christian. PHILANDER the Iesuite THEOPH
for the redemption of man and the bloodshedding of our Sauiour expressed and resembled in that mysterie More than this no Catholique father euer taught and lesse than this our Churches doe not receiue Touching the Sacramentes I meane baptisme and the Supper if Christ and his Apostles did minister them Catholiquely wee can not fayle but doe the same wee swarue not a iote from their example the Scriptures will not lye let them bee iudges Shewe but one worde element or action added omitted or altered in either of them and we graunt your Apologie to be sound and good which otherwise we see to be replenished with many spitefull slaunders and shamefull errors But if the Catholicisme which you stand on were not knowen to them as in truth it was not the lacke of some ceremonies which be matters indifferent and set your abuses aside may be kept or left without hurting the faith or offending the godly can bee no iust cause for you to flie the realme and forsake the Prince The diuine seruice here established you may lewdly despise you shall hardly disproue the Psalmes that we sing be Dauids the bookes that we read be Canonical the praiers that we make be consonant to the rule proportioÌ of faith true godlines quitting them for our owne parts to the present possessioners incombents or to whom soeuer God shall permit Theo. You fled the Realme not forced to that extremitie but moued with a priuate dislike of the Princes regiment and therefore if the lack of your Countrey were not eased by many supplies both abroade as you graunt and from home as we know you may thanke your selues you were the first autors and wilfull contriuers of your owne woe You want no commodities nor curtesies in the common wealthes where you liue yet such is your Nicenes that you can not beare the ordinarie difficulties and accidents that follow strangers in euery place without sorowfull bewayling before God and often lamenting one to another the hard state of your long banishment Your dayly praiers haue their dayly purposes your continuall sighes and teares shewe the secret griefe you conceiue to see your counsels disclosed and attempts defeated which rather enforceth the sharpnes of your humor than the goodnes of your cause That you be willing to come home wee well beleeue howbeit that proueth not your departure lawful nor your returne peaceable The Wolfe would fayne be with the sheepe and the Lion is glad to bee with his pray Yet this is no token of their friendly meaning To preuent all suspicion of euill you deepely protest that you voyd your thoughts of honour and preferment relinquishing those to the present incumbents and addressing your selues to serue the poore soules to their saluation The strife betwixt vs is not for Bishoprickes and benefices but for Christs glorie and the Princes safetie whom God hath appointed both your and our Soueraigne and therefore your renouncing of titles and dignities before hand sauoreth of your accustomed vanitie and nothing concerneth the matter Saluation of soules is well pretended but ill perfourmed Your bores of oyle your glasses of holy water your fardles of other consecrated trifles wherewith you haue fraighted this Realme are slender helpes to saue soules nay rather your reconciling of those that receiue you to the Sea of Rome your trayning them to neglect of the scriptures and reuerence of your fansies your leading them from the Church of God and communion of their brethren to your barbarous and Idolatrous Masse your withdrawing them from their obedience to the Princes wholesome and Christian lawes is their vtter destruction and your assured condemnation Yet to proue your selues louing wormes you wish to be admitted to your Countrie in what state soeuer were it in penance and pouertie neuer so great euen so the snake being frozen lyeth quiet and still waxing once warme hee vseth not onely to stirre but also to sting Your sugred words can not sweeten the bitternes of your actions God hath blessed her Maiestie with greater respect of religion than to suffer the veneme of your doctrine to poyson her people and with better intelligence of your drifts than to harbour a rowte of Iesuites the very forerunners and factours of her open and professed enemie The Pageants of your holy father and founder were so lately tried and are so iustly feared that her highnes neither with her safetie may neither of her wisedome will permit you to beginne a newe reuell Her graue and worthie Counsell perceiue that a small leake sinketh a strong vessell and the least sparke kindleth a mightie flame Phi. Call you this answering You say what you list without warrant or witnes Theo. And what did you when you sent vs ouer whole chapters yea the most part of your Apologie bringing no better nor other reason nor proofe than your simple worde which is God knoweth a single proofe Phi. You will hardly speake well of our doings or writings Theo. Let your booke be seene If I lye reproue me Your first chapter hath in all fiue authorities and not one of them toucheth any matter in question The three first shewe that certaine Arrian Emperours suffered true and false religion in one Citie a proper president for Christian Princes the two next proue that godly men assembled in priuate houses when they coulde not in Churches for feare of persecution Wee neuer sayde otherwise Your seconde chapter hath fiue other places besides the first booke of Bede which wee doubt not of Three declaring that the Romanes twelue hundred yeres agoe were deuout and charitable which is nothing to our dayes or your purpose the other two you safely enforce to helpe the Sea of Rome and yet were they so ment they conclude but coldly for you Your third chapter alleageth S. Austen twise mary not against vs but at rouers to make vp your reckoning and once S. Hierom warning a gentlewoman of Rome to preferre the fayth of Innocentius and Anastasius which at that time he knew to be sound and syncere before certaine poysoned plants then freshly springing in Rome This aduise wee refuse not and at this day we seeke to recall your holy father from his newe found heresie and tyrannie to the right imitation of their fayth and humilitie that were godly learned and auncient bishops in that Sea before him On your fourth and fift chapters which are the chiefe strength and force of your Apologie you bestowe some more cost but not much or at lest not much to the matter in question Your fourth chapter euen at first entrance you fill the page with eleuen texts of scriptures declaring what promises assistance from God the true preachers and ministers of his word haue then alleage you S. Paul prohibiting women to teach or speake in the Church and S. Peter calling Princes humane creatures these be things that wee neither doubt of nor striue for This done you draw neere the
sayth our sauiour a stranger they follow not but flee from him And in baptisme you receiued no mans marke but his for that cause stand bound to regard no mans voyce but his alone Doubt you this Then view the Commission that Christ sent you to baptise with Goe teach all nations baptising them in the name of the father the sonne and the holy ghost teaching them to obserue all the things which I haue coÌmanded you This text needeth no gloze Baptisme bindeth no man to the Bishop or Church of Rome but to the wil precepts of Christ. Therfore proue your religion seruice which you stoutly but falsely terme Catholike to be coÌmanded by Christ or els women children be they neuer so seely wil collect by the manifest words of our sauiour that their promise in baptisme doth streitly bind them from beleeuing your errors admitting your masses vntill you shew good and effectuall warrant out of the word of God that you do what Christ did and teach what he taught without adding or altering any iot For this is the duetie that baptisme requireth of vs to beleeue no teacher but one which is Christ to followe no stranger to regard obey no Lord or lawmaker in the Church but only the sonne whom the father appointed to be Master leader and ruler of the Gentiles And as for your odious outcrie since the lawes of this Realme force you to nothing but what is directly commanded in the scriptures as by discussing your Apologie shal appeare you vowed wheÌ you were Christened to beleeue obey the will of God reueiled in his word let the worlde iudge whether your Soueraigne offer you wrong in seeking with milde and gentle correction to reforme your frowardnes or you rather forgetting your promise to God and duetie to your Prince take the way to forsake the Christian faith withstand authoritie Phi. It is against your owne doctrine in other nations that any should be forced to religion Theo. When you note the places and name the men I will answere you more directly than I can at this present to so generall an obiection Howbeit with what face can you reproue the sober and moderate proceedings of his Realme which reuenge the smalest contempt of your idle ceremonies with vnsufferable torments for shame rebuke not that in others which in your selues is most rife But graunt some wel disposed persons happily warned you that true religion vseth to perswade not to compell that God did rather teach than exact the knowledge of himselfe and winning credite to his precepts by the strangenes of his heaueÌly woÌders despised the wil that is forced to confesse him Their purpose was to moue your clergy to delight rather in teaching than in tormenting their brethren They thought it a strange and new kind of preaching for bishops to driue men to beleeue with whipping as Bonner did or else they detested your violent and furious maner of compulsion which neither tooke pains to persuade nor alowed meÌ time to learn those things which you forced them to beleeue They knewe that if such as wander astray should be terrified not instructed it might be couÌted a wicked ouerruling Or last of al if they spake resolutely without limitation they were nusâed with ouermuch pitie which also beguiled S. Austen at the first in the selfe same point vntil he tooke better aduisemeÌt I was once so minded saith he that I thought no man ought to be forced to Christian vnitie but that we shoulde deale by perswading striue by disputing conquere by reasoning least they prooued dissembling Catholiques whom we knewe professed heretiques Our doctrine which you say maketh so much for you is this that your Prelats should not make it their occupation to persecute to death al sorts ages and sexes which refuse your schole trickes or reiect the dregs of your Clementines and Decretals but rather with mildnes patience seeke to recouer such as you thinke lost yet in Princes who beare the sword and are Gods Liuetenants not only to procure peace betweene men but also by lawes to maintaine âââigioÌ towards God we neither did nor do dispraise moderate correction when neede so requireth only we would haue such as stray from truth corrected not murdered For it neuer pleased any good men in the Catholique Church that heretikes should be put to death as Austen affirmeth Many lawes were made to punish them but no Princes law commanded theÌ to be slaine Yea the Lorde doth not forbid to skatter the couents of heretikes to stop their mouthes to barre them freedom of speach but to murder and kil them that he forbiddeth saith Chrisostome And therefore your tyranous barbarous hauocke of olde yong men women learned vnlearned we detest with heart and disswade with tongue wishing al Princes to folow the steps of Gratian Theodosius Arcadius Honorius other Christian Emperours who with conuenient sharpnes of positiue laws amerced banished diuersly punished heretikes yet none receiued iudgement of death except only the Maniches whose monstrous blasphemies in agnising the deuil for a god beastly defiling the sacred Eucharist deserued no lesse Such manifold coactions decreed by vertuous Princes when the Donatists rayled at for life the learned catholike father S. Austen earnestly defended to be lawful highly coÌmended in sundrie places Thinkest thou saith he to Vincentius no man ought to be forced to righteousnes wheÌ as thou readest that the master said to his seruants Compel al that you find to come in and also that Paul was forced to receiue embrace the truth by the great and violent coÌpulsioÌ of Christ except thou iudge goods landes dearer to men than their eyes Where is nowe sayth hee to Bonifacius that which these Donatists harp at so much it is free for a man to beleue or not to beleue what violence did Christ vse whom did he compel behold Paul for an example Let them marke in him Christ first coÌpelling afterward teaching first striking theÌ comforting Let them not mislike that they be forced but examine whereto they be forced And citing that part of the second Psalme Be wise ye kings vnderstand ye that iudge the earth serue the Lord in feare how do saith he kings serue the Lord in feare but when they forbid and punish with a religious seueritie those things which are done against the commandements of God as Ezekiah did serue him by destroying the groues and temples buylt against the precepts of God as Iosiah did in like manner as the king of Niniueh did forcing the whole Citie to please God as Nabuchodonosor did restraining all his subiects from blaspheming God with a dreadfull lawe Gaudentius reason that the peace of Christ inuited such as were willing but forced no man vnwilling the same father refuteth in this wise Where you thinke that none must be forced to truth against their
wils you be deceiued not knowing the scriptures nor the power of God which maketh those willing at last which were vnwilling at first Did the Niniuites repent against their willes because they did it at the compulsion of their king What needed the kings expresse commandement that all men should humbly submit themselues to God but that there were some amongst them which neither would haue regarded nor beleeued Gods message had they not bene terrified by the kings edict This Princely power and authoritie giueth many meÌ occasion to be saued which though they were violently brought to the feast of the great housholder yet being once coÌpelled to come in they find there good cause to reioyce that they did enter against their willes When Petilian obiected that no man must be forced by lawes to doe well or to beleeue S. Austen replieth To faith in deed may no man vnwilling bee forced but yet by Gods iustice or rather mercy The breath of faith is chastened with the rod of affliction Because the best thinges are freely chosen with good lyking must not therefore ill deedes be punished by syncere Lawes You be not forced to doe well by these lawes that are made against you but forbidden to doe euill Preposterous were discipline to reuenge your ill liuing but when you first contemne the doctrine that teacheth you to liue well And euen they which make lawes to bridle your headynes are they not those which beare the sworde as Paul speaketh not without cause being Gods ministers and executors of wrath on him that doth ill Who list to be farther satisfied that Christian Princes may compel their subiects to the true worship of God prescribed in his word and punish the refusers let him read at large the places aboue cited or shortly consider that the spirit of God coÌmendeth king Iosiah for making all Ierusalem and Beniamin to stand to the couenant which he renewed with God and COMPELLING ALL THAT WERE FOVND IN ISRAEL TO SERVE THE LORD THEIR GOD. So that you might haue well spared your wanton complaint to God and kept in your Crocodiles teares Your Soueraigne doeth nothing against you but what is agreeable to Gods and mans lawe consonant to the doctrine of our Churhes much easier than that which your selues practised on others neither is this our question what rites you consented vnto but what fayth Christ deliuered his Church in the writings of his Apostles and Euangelists for to that euery man which is baptised may bee lawfully forced by the Princes authoritie let him and his forefathers assent to what they list except you can proue that baptisme serueth no longer for a sacrament of Christian religion but goeth now for a Romish recognisance Phi. Our griefe of heart is much encreased either when we looke into other States and Countries as Germania Suitzerland Suecia Boemia and the like where though there haue bene great alterations in religion these late yeeres yet lightly none bee forced so but if they can not haue the exercise of their profession in one torritorie Canton towne Church or Parish yet they may haue it neere them in an other as also in all the Prouinces and Kingdomes subiect either to the Persians or the Turke at this day The old Christians be permitted to vse freely their deuotions or when we looke backe to the like distresses of Catholikes in old time when certaine Emperours were chiefe fautors of Arianisme and other Sectes who yet were often enduced of their naturall benignitie to yeeld certaine Churches or at lest Oratories in Churchyards and other places adioyning for the Catholique seruice in their dominions So did Constantius the Arian Emperour Valens graunt to S. Athanasius and his followers in Alexandria which Valens God plagued afterward because he would not suffer the same at Antioche Valentinian also the yonger profered the like to S. Ambrose in Millan Theo. Are you well in your wits to lament the lacke of that in this Realme which God in plaine words detesteth and with sore plagues reuengeth Haue you forgotten how sharply king Achab and the commons of Israel were reproued of Elias for that error He did not say why permit you not those that will to the Lord those that list to Baal but how long halt you betweene two sides or opinioÌs If the Lord be God follow him forsaking al other if Baal be God get you after him Since then it is confessed on both partes yours and ours that there can bee no God saue the Lord and hee neuer ment to surrender any piece of his glorie but is so ielous of it that hee wil be serued and onely serued with all our heart mind and strength these things I say being out of question I recken it can not stande with a Princes duetie to reuerse this heauenly decree THOV SHALT VVORSHIP THE LORD THY GOD AND HIM ONLY SHALT THOV SERVE with establishing two religions in one Realme the first authorized by Christ bequeathed in his testament to the Church the next inuented of Antichrist and flatly repugnant to the propheticall and Apostolicall scriptures For if God be trueth they which presume to worship him with lies as in contrarie faith must needes come to passe serue nowe not God but the deuill a lyer himselfe and the father of lyes whose seruice no Christian Prince may so much as tolerate What are saith Vincentius strange Gods but strange errors which the scriptures so cal figuratiuely for that heretiques reuerence their opinions no lesse than the Gentiles their Gods By the which wee learne that the first precept forbidding moe Gods than one barreth all other seruices of the same God saue that which himselfe hath appointed for himselfe It is the vilest basest kinde of idolatrie when men worship their owne fansies obseruing that for a religion which their deceiued and swelling minds imagine Then may not Princes winke at corrupt vitious religion which is an inward ghostly worship of Idoles seeing no man therefore no Prince can serue two masters the seruice that Princes yeelde Christ in respect of their royall vocation consisteth in making lawes for Christ which if they doe likewise for Antichrist it can not be salued but that they serue God and Mammon or rather cease to bee the seruaunts of Christ in that they renounce their master by seruing his aduersarie Nowe what accompt God will exact for his name blasphemed his sonne refused his sacraments prophaned his word exiled and what answere must be made for the ruine of faith haruest of sinne murder of soules consequent alwaies to the publique freedome of heresies I leaue to bee fully considered and wisely preuented by Christian Magistrates who must thinke that silence prouoketh sufferance boldeneth their subiectes to forsake God and his Church euen as in ciuill affaires the slacking of iustice doth maintaine disorder So that in this point your defender betrayeth his vnsetled humor which
your selues and confute your aduersaries but onely the breath of your own mouthes Phi. Wee giue you an oth for our discharge will you not beleeue vs when wee sweare Theo. If wee do it is more of our good meaning than your wel deseruing you dispence so fast with the breach of othes Phi. You misreport vs we do not so Theo. That shal appeare in place conuenient I will not now disgresse from the matter An oth you say we haue to purge al suspition Let vs hear it Phi. The principall of the viage doth protest that he neither ioyned with rebell nor traitor nor any other against the Queene or Realme or traiterously sought or practised to irritate any Prince or potentate to hostility against the same Further inuocating vpoÌ his soul that he neither knew saw nor heard during his aboad in the court of Rome of any such writings as are mentioned in the proclamation of Iuly containing certaine articles of confederation of the Pope king of Spaine other Princes for the inuasion of the Realme Theo. We heare you sweare but meane you plainly Phi. Why doubt you that Theo. You teach others wheÌ they be called before such as you count heretiks sophisticè iurare sophisticè respoÌdere sophistically to swear sophistically to answere that is to mocke the Magistrate with a captious cunning oth or answere And therefore vnlesse you giue vs a preciser strickter oth than this we trust you not You did not traiterously seeke or practise to irritate any Prince or Potentate to hostilitie against the Queene or Realme What needed this addition you sought it not traiterously Your meaning may bee you sought it but lawfully Phi. What fraud you suspect where we meane simply Theo. Then for the better explication of our selues do you thinke it treason for an English man to ioyne with the Pope or any other appointed by him to inuade the Land for the restoring of Religion and execution of the sentence which Pius the fift pronouÌced against her Maiestie Phi. That sentence is extrauagant Theo. Not so For if you count it no treason as we can proue the most part of you do not to obey the Pope deposing the Queene then in your own conceits may you safely sweare you did not these thinges trayterouslie though touching the factes it were certaine you did them Phi. What a compasse you fet to intrap vs Theo. What euasions you get to delude vs but how doth this cleare the rest of your side Phi. Wee bee most assured that no English Catholike woulde or coulde bee the author thereof Theo. It is much to bee sure what euerie man of your faction would or could doe you must bee gods and not men if you can doe that Phi. Wee knowe they woulde not Theo. Leaue this follie you can not search the secretes of other mens heartes nor accompt for their deedes in a matter so impossible the more vehement the more impudent Phi. It verily may bee thought and so is it certaine that some of the principall ministers of the forenamed Princes haue aânswered being demaunded thereof that the Protestantes hauing exercised skill and audacitie in such practises and counterpractises of which Fraunce Flaunders Scotland and other countries haue had so lamentable experience did contriue them to alter her Maiesties accustomed benignitie and mercie towards the Catholickes Theo. It is great pitie that Papistes bee no practisers Aske England Scotland Flaunders Fraunce Spaine Italie Scicile Germanie what practises they haue found I say not in your temporall men but in the Priestes Prelates and Pillours of your Church Righter Macheuels than the Popes them-selues Christendome hath not bred mary this indeede you were alwayes better with poysons and Treasons than with papers and pamflets and yet you spared neither Scriptures Councels nor Fathers but corrupted and enterlaced them to serue your turnes As for the procurers and setters of this late confederacie to assaulte the Realme if you knowe not who they were Charles Paget and others with you can tell or if they would dissemble Throckmorton hath tolde There shall you see whether this were a meere deuise and sleight of ours or a lewde intente and practise of yours These bee the chiefe pointes of your seconde Chapter the rest is lippe-labour and noe waye concerneth your cause Phi. Yes wee prooue it lawfull for men in our case to flie to the Bishoppe of Rome for reliefe either of bodie or soule Theo. Wee bee sure you will saie it with boldnesse enough but will you prooue it Phi. Wee will prooue it Theo. Howe Phi. Whither should wee rather flie than to the head or as Sainct Hierom speaketh to the most secure part of our Catholike communion to the rocke of refuge in doubtfull dayes and doctrines to the chiefe Pastour and Bishoppe of our soules in earth to the Vicar generall of Christ out of the compasse of whose fold and familie no banishment can bring vs to him that by office and vnction had receiued the grace of loue pitie and compassion to him that counteth no Christian nor domesticall of faith a stranger to him whose Citie and Seat is the natiue home of all true beleeuers and the paterne of all Bishoply hospitalitie and benignitie Theo. Whither nowe Maisters are you well aduised Phi. Why not Theo. You presume that to be most true which is most in question betwixt vs and as if your vnshamefast flatteries were sounde and substantiall verities you conclude without prouing the precedents or respecting the consequent For first what witnesse bring you that the Pope is as you say the head the rocke of refuge in doutful daies doctrines the chiefe Pastor and Bishop of your souls in earth the Vicar generall of Christ or that his seat is the natiue home of all true beleeuers and the whole Church his folde and familie What auncient Father or Councell euer liked or suffered these proude and false titles Why proue you not that which you speake Or why speake you that which you can not proue In so weightie matters do you thinke it enough to saie the worde and by and by wee must hush Phi. Wee haue else-where brought you so manie demonstrations for these thinges that nowe wee take them to bee cleare Theo. Omit these vauntes we aske for proofes and till you bring them by your owne rule we neede frame you no farther answere Phi. Make you merrie with that aduantage but yet Sainct Hierom is not so shifted Theo. His name you set in the forefront to lead on the rable of your vnsauorie speeches but the wordes of Sainct Hierom doe little releeue you For let it be that Athanasius and after him Peter Bishops of Alexandria declining the persecution of the Arian heresie fled to Rome as to the safest port of their communion because Rome was then free from the tumults of Arians so long as Constans liued and readie to receiue such as suffered affliction for
against our Soueraigne you neither may nor doe refuse to bee commenders assisters perfourmers of his vngodlie purposes tende they neuer so much to the preiudice of this Realme and disturbance of her Maiesties Title State and wel-fare Which tyranous vsurpation in him and trayterous affection in you no Father that is Catholicke did euer allowe no Prince that is auncient did euer endure And as for your skattered and maymed examples which here you heape to fraie the simple with emptie names and loftie words not one of them auoucheth and such matter or meaning Phi. If they prooue not the Popes iurisdiction ouer Princes which you stoutelie denie yet I trust they proue that wee may sende or goe to Rome to bee resolued in doubtes of Religion and to bee relieued in times of affliction which is all wee require Theophil Counsell in cases of fayth and comforte in dayes of daunger bee no signes of authoritie but dewties of Charitie neyther those peculiar to the Bishoppe of Rome but common to the whole Church of God and therefore if your examples reache no farther but that Princes haue beene sometimes aduised and other good men harbored by the Bishops of Rome whiles the Citie was famous for learning and religion you take great paines to proue that which neither helpeth you nor hindereth vs. All this may bee graunted and your running to Rome no whit the sooner concluded to bee lawfull Phi. What reason barreth vs now from trauelling to Rome more than others heretofore Theo. Your holie Father pretendeth and exerciseth in our daies a monstrous and pernicious power ouer the Church of Christ which at that time when these godly men wrote and repayred to Rome was neither attempted by him nor mistrusted by them So that they might resort to the Bishop of Rome as to their fellow seruaunt without offence to the Church or contempt to the state because the Bishops then behaued themselues as religious members not as presumptuous heades of the Church and liued as subiectes not as superiors to the Prince you can now not flie to the Bishop of Rome but you must do violent wrong to them both to the Prince by renouÌcing your subiection breaking your oth and bearing armes against your liege Ladie when the Pope commaundeth to the Church in thinking teaching the Bishop of Rome to bee the decider of all doubtes vpholder of all truth expounder of all Scriptures Confirmer of all Councelles dispenser with all lawes yea supreme and infallible Iudge of all men and all matters that any waie touch or concerne Religion Which strange and incredible pride those examples which you bring are so far from allowing that we need no better witnesse to confute you with Phi. You doe but iest I dare saie Theo. Examine the particulars you shall finde them make cleane against you or at least nothing for you The Bishop of Rome you saie gaue vs our first faith in the time of the Britanes restored it afterward in the dayes of the English recouered vs from Paganisme from Arianisme from Pelagianisme from Zwinglianisme This last I may skip as a fond effect of your distempered choler The Gospell nowe preached among vs you call in your heat Zwinglianisme from the which though some of you be lightly stept I trust in God the worst your holie Father can doe shall neuer remoue vs. That this lande was infected with Arianisme and Pelagianisme as manie other places then were I finde it reported in the storie of Bede that the Bishop of Rome recouered vs from both or from either I finde it not yea rather certaine it is the Bishoppes of Fraunce our neighbours vppon request made vnto them by the Britanes sent Germanus and Lupus two french Bishoppes chosen in a Synode by the generall liking to conuert this Realme from Pelagius error which also they did with great celeritie So that of those foure recoueries to the faith which you reckon in fauour of the Bishoppes of Rome the last is the present estate which we striue for the two next be false the first is only left that furthereth your conclusion but little Phi. Will you denie that the Bishop of Rome first caused the Britanes and Saxons to bee christened Theo. I will denie nothing that is true presume you no more than you proue and we shall soone growe to an ende Lucius an auncient king of the Britanes wrote to Eleutherius Bishop of Rome for his helpe that him selfe and his people might be baptised and Gregorie the great sent Augustine the Moncke to see whether he could king Edelbert and the Saxons Doth this proue the Pope superiour to Princes or that he may send his factours hither without the Princes leaue Phi. There was somewhat in it that Lucius sent so farre Theo. This Realme was then rude learning here skant religion newly sprong no where setled Coilus his father brought vp at Rome from a child and one that of his owne accorde yeelded both friendship and tribute to the Romanes Lucius himselfe a great fauourer of the Romane Empire and no place neere home so famous well furnished with able men to serue his turne as Rome What maruaile then if Lucius so wel acquainted and frinded at Rome before thought best to be thence directed and instructed at his first entrie to the Christian faith But can you proue that Lucius was bounde to doe that hee did or that Eleutherius did any thing against the Princes will Phi. I say not so Theo. Then this example maketh litle for you which be sent hither not only without the Princes leaue but against her liking and Lawes to withdrawe the peoples hearts from her and to prepare them for a farther purpose Gregories fact in sending to conuert the Saxons maketh lesse For Augustine and his felowes notwithstanding they were sent from Rome as you are and taught nothing but subiection and obedience to Princes which you doe not yet woulde they not enter this land without the kings consent and permission but rested in the Isle of Tenet til his pleasure were knowne and offered not to preach in this Realme before the king in expresse wordes gaue them licence They came not in disguised as you doe they lurked not in corners they traueled not by night they brought no bulles in their bosomes to discharge the subiects and depose the Prince the Bishop of Rome that sent them neither stirred rebellion nor inuaded king Edelberts dominion And where you being subiects offer that wrong to a Christian Queene which they being straungers did not to an heathen king yet would you beare men in hand you follow their example but lay downe the true report of these stories and see howe handsomely they fitte your conclusion Eleutherius being requested by king Lucius sent some to baptise him and his subiects and Gregorie sent others to tââe whether king Edelbert woulde giue them leaue to preach to the Saxons ergo you may flee to the Bishoppe of
and Paul in the fifteenth yeare of his conuersion or as himselfe speaketh After fourteene yeares came not to Rome but to Ierusalem to conferre with Peter which at least must be the 48. yeare of Christ and foure yeares after Peters installation at Rome And after that when Peter came to Antioch and began to dissemble for feare of the Iewes which were sent from Iames Paul resisted him to his face and sharpely rebuked him not respecting that hee was then in his pontificalibus and newly made Bishop of Rome as you your selues beleeue Now choose whether you will disclaime Peter for no Bishop of Rome and so loose your succession from him or graunt that the Bishop of Rome may be lawfully resisted as Peter was which is the very thing you required vs to proue One of these twaine you shall neuer auoide do what you can Phi. I may not deny that Paul did it the Scripture is plaine I resisted him to his face but whether he did no more than he might or how to his face is a Schole-point and a pretie question Theo. No question at all vnlesse you will charge Paul with rashnesse in doing it vnshamefastnesse in writing it and wilfulnesse in directlie defending it For by this dissention doth he proue the âoundnesse of his doctrine and by Peters yeelding hee confirmeth the Galathians that were wauering And therefore you must either allowe this resistaunce for good and lawfull or else conclude this Epistle to bee no Scripture and Paul to be voide of the holy Ghost in proposing an vnhonest and vngodly fact of his owne for a president which to say were no small blasphemie Phi. I did not auouch it but only moue the question Theo. You must moue no such questions if you be a Christian they be reprochfull to the spirit of God and iniurious to his word You were driuen to a narrow straite when you came to this shift You be loth I see to confesse either but there is no remedy Philander you must yeelde vs one of these whether you will or no. Phi. Let me heare the rest and then you shall know my minde Theo. Resist not truth to maintaine your credit God will surely reuenge it This example is ineuitable studie till your braines ake for an answere But the rest you shall heare Polycarpus being at Rome when Anicetus was Bishop there they dissenting in some other small matters were by and by reconciled but touching the obseruation of Easter-day which in diuerse places was diuersely kept Anicetus could not perswade Polycarpus to leaue those thinges which he had alwayes obserued with Iohn the Disciple of our Lord and the rest of the Apostles with whom he had beene conuersant Phi. The contention was but in words betweene them Theo. Yes they differed in deedes and Polycarpus could not be induced by any wordes to follow that manner of celebrating Easter-day which Anicetus receiued from those Apostles that founded the Romane Church This coÌtrouersie waxed hoatter in Victors time who for the very same cause went about to cut off al the Churches of Asia from the vnitie of communion as intangled with some strange opinion and by letters inueighed against them and vtterly denounced al the brethren there excommunicated but for all his hast he was quickly staied Phi. By whom Theo. Polycrates in the behalfe of the Churches of Asia amongest other thinges replyeth thus to Victor I that haue seene threescore fiue yeares in the Lord and haue coÌferred with the brethren throughout the world and haue turned and searched the holy Scripture will neuer be afraid of those thinges that are done to terrifie me I could make mention of the Bishops that are with me whoÌ you required me to send for and so I did whose names if I would recken they would make a great multitude which taking the paines to visit me a man of small account consent to this Epistle Victors deede did not please all the Bishops that otherwise were of his side Yea many of their letters saith Eusebius are extant that did sharply reproue Victor Amongest whom Ireneus was one that wrote in the name of his brethren of Fraunce where he was chiefe and allowed Victors opinion that the mysterie of the Lordes resurrection should bee kept onely vpon Sundaie But yet he wisely and largelie warneth Victor that he should not excommunicate all the churches of God obseruing their auncient tradition Phi. They withstood him in a small and trifling cause Theo. You take holde of that which doth hurt you To resist whom they should not in a matter that they neede not is a double offence and then shoulde Ireneus and others haue rather reproued Polycrates and his adherentes for neglecting their dueties than the Bishop of Rome for passing his boundes but in that hee was stoutly resisted by the one and sharpelie reproued by the other it is euident that neither of them tooke him for his sole and supreme directer of Christes Church on earth Of Cyprian I said before that he counselled the Church of Spain to reiect Basilides notwithstanding his restitution by Stephanus Bishop of Rome and howe vehemently the saide Stephanus was resisted by Cyprian for the rebaptizing of such as forsooke their heresies his Epistle to Pompeius doth aboundantlie witnesse Because you desired to knowe what aunswere our brother Stephanus Bishoppe of Rome returned to our letters I haue sent you a copie of that he wrote By the reading whereof you shall more and more perceiue his error that hee laboureth to maintaine the cause of heretickes against the Church of God For amongest other thinges either superfluous or impertinent or contrarie to themselues which he writeth vnskilfully and vnwisely hee added this c. And hauing repeated and refuted the wordes of Stephanus What blindnesse of heart saith Cyprian is this and what peruersenesse that hee will not acknowledge the vnitie of faith comming from God the Father by the deliuery of our Lorde Iesus Christ And where no heresie no nor schisme can haue the sanctification of healthfull baptisme out of the Church why doth the inflexible obstinacie of our brother Stephanus breake out so farre that of Martions baptisme and such like blasphemers against God the Father he auoucheth children may be borne vnto God It commeth of too much presumption and frowardnes that a man had rather defende his owne though it bee false and naught than yeelde to an others deedes and words How like you this resisistance doth it go to the quicke or no Phi. This was an error in Cyprian for Stephanus held the truth Theo. The question is not whether Cypryan were deceiued but whether Stephanus were resisted I grant in this case Stephanus had the better part but yet Cyprian the Bishops of Africa thought theÌselues to be right vpon that opinion of truth how far they resisted the Bishop of Rome their acts Epistles declare Phi. Their matter I tel you was naught
nominatiue case into the accusatiue and the accusatiue into the nominatiue as also the plurall number into the singular saying quas Apostolica sedes habere for quae Apostolicas sedes habere Thirdly you put in these words of your own heads ab ea alij which are not in S. Augustins text And so where S. Austen saith Among the which those Churches are that deserued to haue the seates of the Apostles and to receiue their letters you say plainly Among which Canonical scriptures those Epistles are which the Apostolike see of Rome hath which others haue deserued to receiue from her I report mee to your owne conscience Philander whether this be not a barbarous kind of corrupting the fathers which is often vsed in your canon law as I could shew but that I should make too long a digression Phi. If it be naught I excuse it not Theo. Come you with an if as though the case were not cleare Phi. A man may be soone ouerseene Theo. These be shrewd ouersights But returne to the matter that was first in hande The Britanes are the last that I named but not the last that resisted the Bishop of Rome whom Augustine the Monke that came from Gregorie coulde by no meanes get to yeeld him any subiectioÌ though king Edelbert slew twelue hundred of their Monkes in one day for refusing obedience to that Romish Legate Phi. Beda sayth so many were slayne but he sayth not for that cause Theo. Beda confesseth that seuen Bishops of the Britanes plures viri doctissimi and many very learned men vtterly refused Augustine when they met him in a Councell His woordes bee At illa nihil horum se facturos neque illum pro Archiepiscopo habituros esse respondebant Conferentes ad inuicem quia si modo nobis assurgere noluit quanto magis si ei subdi ceperimus iam nos pro nihilo contemnet The Britanes answered they woulde doe none of those thinges which hee required neither would they acknowledge him for their Archbishoppe Casting thus with themselues that if nowe hee will not so much as rise to vs howe litle accompt will hee make of vs if wee become subiect vnto him The auncient Brittish Storie which Galfridus Monemutensis translated writeth thus of them In a part of the Britanes Christianitie yet florished the which beginning in the daies of Eleutherius neuer failed among them After Augustine came he found seuen Bishopriks and an Archbishopricke supplied with yery godly gouernours Abbies a great nuÌber in which the flock of Christ was kept in good order Besides other Cities in the Citie of Bangor there was a most noble Church of 2100 Monkes all liuing with the labor of their hands Their Abbat was named Dinooch a man marueously well learned Who by diuers arguments made it appeare when Augustine required the Bishops to be subiect to him that they ought him no subiection Edelbert therefore the king of Kent as soone as he saw them refuse to yeeld obedience to Augustine and despise his preaching stirred vp Edelfride and other Princes of the Saxons to gather a great armie and goe to Bangor to destroy Dinooch and his Clergie Who taking the Citie commanded the swordes of his men to be turned first vpon the Monkes so twelue hundred of them the same day decked with Martyrdome entred the kingdome of heauen Lower if I would go examples are infinite where the Bishop of Rome hath beene not only stayed of his course and ouerruled but seuerely repressed and depriued of his Papacie Phi. By some tyrants or schismatiks I warrant you For neuer Catholike Prince or Bishop would offer him that abuse Theo. Fitten not so fast least you recant it with shame Godly Princes and prelats your owne Cardinals and Councels haue without any scruple cited suspended and deposed him which I trust is a plaine kind of resistance Phi. If they did all that which you speake Theo. I speake no more than your owne men doe witnesse The Grecians I will omit that neuer obeyed and long since so detesteth both him and his Church that if at any time the latine Priests had celebrated on their Altars they would not offer on the same except they first washed them as thinking them thereby to be defiled Michael Paleologus their Emperour they reiected from Christian burial for that in a councel at Lyons he professed the Greeke church to be subiect to the Romane See Phi. But after in the Councel of Florence they submitted themselues to the Bishop of Rome as to the true vicar of Christ head of the whole church father teacher of al christiaÌs Theo. When the questioÌ was first moued theÌ at Florence their answer was We haue no leaue nor coÌmission from the greeke church to speak these things And being vrged the second time responderunt vt pridie they answered as before nolentes vt de alia quaestione praeter illaÌ de spiritus sancti processione in vnionis literis vlla mentio fieret not willing that in the letters of vnion any other matter should be contained besides the proceeding of the holy Ghost And though they were wonne at length to suffer it to passe in the letters of concorde hoping the West Princes vpon that perfect agreement would ayde them against the Turke and two of them were made Cardinals that by their authoritie the Greeke nation might bee kept in obedience Yet the whole Countrie saith Platina non ita multò post in antiquos mores recidit not long after fell to their former bent but I will not vrge the dislike betweene the two Churches The West Church will serue my turne better and stop your mouth sooner in the which we shall finde presidents enowe for this purpose Otho the great called a Councel of Bishoppes in Italie where Iohn the 13. was deposed for his infamous and lewd life the thinges bee so lothsome that I will not name them This fact of the Prince and the Synode the Church sawe suffered and allowed and receiued Leo the eight placed by them in his steede Henry the seconde likewise in a Councell draue Benedict the 9. Syluester the thirde and Gregorie the sixt three most vile monsters to forgoe the Popedome and chose Clemens the second to succeede them About Henry the fourth and Gregorie the seuenth though the stories bee diuided some taking the Princes and some the Popes part yet the Bishoppes of Germanie and Italie from Woormes Mentz and Brixia sent him but homely greetings as Vrspergensis confesseth In the yere of our Lord 1076 saith hee there was kept a Councell at Wormes where king Henry being present almost all the Bishops of Germanie except the Saxons deposed Pope Hildebrand writing him a letter after many crimes recited with this conclusion For so much then as thine entrance into the Popedome is infected with so great periuries and the Church of God dangerously tossed by reason of thy
Ecclesiasticall Lawes for 800. yeares and vpward answereth the Iesuites authorities and absurdities heaped against the Princes regiment searcheth the safest way for the Princes direction in matters of Religion and concludeth the Pope in doubts of doctrine to be no sufficient nor superiour Iudge Phi. FIRST then whereas in the Proclamation we be charged to liue contrary to the lawes of God the Realme c. We answere that if the lawes of God the lawes of the Realme did alwaies consent concur in deed as in this clause other coÌmon writings speeches proceeding froÌ autority they be lightly in words couched togither against vs hardly could wee defende our doctrines and doings froÌ error vnduetifulnes towards our prince But seeing the lawes of kings and Countries are not euer consonant but may be contrary to Gods commandements we may iustly mislike the one without disloyalty to the other When Emperours saith Augustine be in errour they make lawes for their errour against the truth by which iust men are tried crowned for not doing that which they command because God forbiddeth it Theo. That some princes haue made lawes against God his truth is a case so cleare that it needed no proofe as also that wee must rather obey God than men when their lawes do swarue froÌ his again on the other side that princes haue made lawes for the true seruice worship of God did rightly iudge it to be a part of their charge that all they which resist those lawes shal be grieuously punished at Gods hands though you craftily dissemble you can not deny S. Austen in this very place which you bring for your defence the very next words wil tel you so much Quando auteÌ Imperatores veritatem tenent pro ipsa veritate contra erroreÌ iubent quod quisquis contempserit ipse sibi iudicium acquirit When Emperors hold the truth they coÌmand for truth against error which coÌmaÌdement whosoeuer despiseth he purchaseth to himselfe iudgement For he shal be punished by meÌ haue no part with God for not doing that which truth it selfe by the kings hart commanded him These words you did wel to cut off they were enough to mar your market Phi. Not ours The. Wil you theÌ coÌfesse that princes may commaÌd for truth against error that whosoeuer despiseth their commandement in those cases shal incur iudgement So saith S. Austen in plaine wordes Phi. They may commaund mary the Church must appoint them what they shall commaund Theo. What mean you by the Church Phi. What should I meane by the Church but the church Theo You loue to play with wordes Mean you laimen or priests or both Phi. Euer heard you the church taken for laimen The. When S. Paul sent for the elders of Ephesus willed them to take heed to themselues the whole slocke ouer which the holy Ghost had placed them to rule or feed the Church of God what ment hee by the Church the Priestes to whom he spake or the people Phi. There you see the Priestes are to rule the Church Theo. There also you may see the Church is not to rule the Prince Phi. How doth that follow Theo. The Church is there taken for the people which must not rule but obey the Prince Phi. By the Church in my first answere I ment the Priestes and not the people Theo. Can you shew where the Church in all the Scriptures is takeÌ for the Priests without the people Phi. We call them only Churchmen Theo. We respect not your abuse but the right vse of the word The Church is neuer taken in the new nor old Testament for the Priestes alone but generally for the whole congregation of the faithfull And therefore when you say the Prince must be ruled by the Church you dallie with a doubtfull word and put a faire colour vppon a foule cause but you must distinctly tell vs what persons you mean when you say the Church must appoint what the Prince shal command Phi. I meane Churchmen that is Priestes and Bishops Theo. And what if Churchmen do not agree which is truth as in our dayes they do not may Princes make their choyse what Churchmen they will follow Phi. No the chiefe ruler of the Church and head Bishop on earth must appoint them what faith they shall imbrace Theo. That chiefe ruler of the Church you take to be the Pope Phi. We do Theo. We like you well for your plainesse Then Princes may commaund that which the Church you meane Churchmen or if they agree not the chiefe Churchman which is the Pope shall appoint This is your assertion is it not Phi. It is Theo. What you say Princes must do for the Pope we say princes may do for Christ that is they may plant and establish the Christian faith in their Realmes by their Princely power though the Pope say nay This is our doctrine can you reproue it Phi. Who shall be iudge which is the true Christian faith Theo. You slip now to an other question It is one thing who may command for truth another who shal direct vnto truth We say Princes may command for truth punish the refusers this no Bishop may chalenge but onely the Prince that beareth the sworde This is the first part of our question And touching the second which is the safest way for princes to be guided vnto the truth though we differ about the meanes you reseruing it as a speciall priuilege to the Pope we referring it as a common duetie to the Preacher yet this is euident that Princes must be directed vnto truth the same way that al other Christians are to wit by perswasion and not by coaction For no Prelate nor Pope hath authoritie from Christ to compel priuate men much lesse princes to the profession of faith but onely to teach and instruct them These be the two pointes wee stand on disproue them if you can Phi. This is not al. You would haue Our faith and saluation so to hang on the Princes will and Lawes that there could be imagined no neerer waie to religion than to beleeue what our temporall Lord and Maister list Theo. It is a cunning when you can not confute your aduersaries at least to beelie them that you may seeme to say somewhat against them In deede your fourth chapter is wholie spent in refelling this position which we detest more than you Phi. You begin to shrinke from your former teaching Theo. You will neuer shrink froÌ your former facing Did euer any man on our side affirm the princes will to be the rule of faith Haue we not earnestly written and openly taught that Religion must not depend vpon the pleasures of men Haue not thowsandes of vs here in England and elsewhere giuen our liues for the witnesse and confession of Gods truth against princes lawes and Popes decrees In Spaine Fraunce Italie
submitteth himselfe to the Princes commissioners and offereth to amend all that is amisse by the princes iudgement This lowly submission importeth an euident subiection Phi. It was a dispensation of the Popes humilitie not any part of his bounden duetie thus to doe Theo. So Gratian the compiler of your decrees falueth the matter which is as much as if you sayde the Pope by right might haue commaunded the Prince but in a merie moode for once to make sport he would needes bee iudged and ordered by the Prince Is not this a proper kind of diuinitie when the Pope protesteth his obedience to the Princes power and lawes to say the Pope speaketh in iest his wordes are but a tricke of voluntarie which he may recall or refuse when hee will If such vnlearned irreligious and vnsavory shiftes may serue for good answeres you may soone defend what religion you lift It is a very short and easie methode to be rid of all examples and histories to say they did so but it was more than needed or should haue beene done Phi. In temporall matters it might be the Pope was subiect to the Princes power but not in spirituall Theo. No man can bee both a subiect and a superiour to the Princes power A subiect is alwayes a subiect that is at al times to bee commaunded and punished by the magistrate neuer to command or punish the Magistrate Againe Leo referreth him selfe in all thinges both great and small to the Princes pleasure and censure now a subiect in all thinges is superiour in nothing yet left you shoulde cauill that ecclesiasticall causes are not expresty mentioned in this place you shall see that the Bishoppes of Rome for eight hundred yeeres and aboue were suppliants and seruants not of curtesie but of duetie to Christian Emperours and obeyed their ecclesiasticall Lawes and edicts and were commaunded and ouerruled by them in the regiment of the Church as the stories that follow shall plainely declare Donatus and his fellowes pretending that Cecilianus could not be Bishop of Carthage for many crimes falsely surmised and specially for that Felix which layed handes on him had as they sayde betrayed or burnt the scriptures not onely refused his communion and procured his condemnation in a Prouinciall Synode by lxx Africane Bishoppes but in a tumult erected an other Bishoppe besides him diuided the people from him and offering a bill of complaint against him to the Proconsull of Africke made a request to Constantine that hee woulde giue them iudges to decide the matter The Prince carefull to keepe the Church in peace did authorize Meltiades Bishoppe of Rome Marcus a Clergieman of the same Citie but as then no Bishop Rheticius Maternus and Maximus three Bishoppes of Fraunce to consider their allegations and determine the strife Where sentence passing with Cecilianus the contrarie part appealed from the commissioners to the Prince This appeale Constantine might haue iustly reiected as made from his owne delegates but seeking all meanes to pacifie the schisme commanded a greater number of their Bishoppes to meete together at Arle in France there to sit in Councell a fresh about the hearing and ending of this quarell from whome for that they likewise concluded Cecilianus to be right Bishop of Carthage the Donatists appealed as they had done from the first adding nowe that if Cecilianus himselfe were cleare yet so long as Felix was guiltie which ordered and confirmed him his election must needes bee voyde The patient and mild Emperour seeing them twise conuicted and not contented but still murmuring against the Bishoppes as partiall and dayly molesting his eares with importunate suite neuer troubled Bishoppe or Councell with the clearing of Felix but appointed Aelianus a ciuill Magistrate to search out the trueth of these later accusations in a temporall Court where Felix after diligent examination was iudicially discharged and acquitted from all suspition of that sacrilegious abusing the woorde of God Then were both sides called before Constantine to receiue iudgement at his handes without appeale who taking paynes in his owne Person to sit iudge betweene them and exactly weighing what either part could say gaue sentence with Cecilianus against Donatus making therewithall a most sharpe Lawe to punish the Donatists if they persisted in their wilfulnes as dissentious schismatikes from the Church of Christ which rigour the Christian Emperours that followed did rather increase than diminish This I thought good to report out of Eusebius Optatus and Austen somewhat the larger that the circumstaunces being fully knowen the conclusion might the better bee perceiued I trust you will not denie but the strife betweene Cecilianus and Donatus consisted both of persons and causes ecclesiasticall The parties accused and accusing were Bishoppes the faultes obiected were iust impediments of episcopall dignitie the matters in doubt were the committing and partaking of sacrilege the right election of Bishoppes the lawfull deposing of them by Synodes the needefull communion with them or schismaticall dissention from them No causes can possiblely touch the regiment of Christes Church neerer than these wel then in these causes who was supreme Meltiades or Constantine The bishop of Rome or the Emperour The prince sent commission to the Pope ioyned other collegues with him receiued an appeale from him gaue second iudges after him and in his owne person pronounced finall sentence without him the least of these facts proueth the prince superiour to the Pope and all these did that famous Emperour and his doings in this case were very well lyked and accepted in the Church of Christ. Which of these things wil you now encounter Did not CoÌstantine authorize Meltiades His commission is yet extant to Meltiades Bishoppe of Rome and Marcus with these words My pleasure is that Cecilianus with ten Bishops of his accusers and other tenne of his fauourers come to Rome there to be heard before you both ioyning with you Rheticius Maternus and Marinus your collegues whom purposely for this matter I haue willed with speede to repaire vnto you S. Austen debating with the Donatists what iust exceptions they could take to so many sentences giuen against them moueth this doubt maketh this answere Should not thinke you Meltiades Bishop of Rome with his collegues haue vsurped that iudgement which lxx Africane Bishops had ended What that he did not vsurpe For the Emperour vpon motion made by you sent Bishops to sit with him as iudges and to rule that matter in euery point as iustice should leade them This we proue by the Donatists supplication and the Princes owne wordes If S. Austen defend the Bishoppe of Rome from vsurping in this case by producing vrging a commission from the prince then appareÌtly both the pope was authorized by yâ princes power to giue iudgemeÌt in a matter ecclesiastical had bin but for that warrant an vsurper Phi. S. Austen sayth that Constantine durst not be iudge of a Bishops cause Theo. At the first hee
your holy father hath taught kings Emperours to waite on his trencher to hold his stirrop and kisse his feete Phi. We would haue Princes to serue that is to obey the church so S. Paul willeth them Obey your rulers be subiect to them for they watch as being to giue accoÌpt for your souls This is spoken as well to Princes as to priuate men Theo. You leape from one thing to an other neuer resolue certainly any thing Can you shew where S. Paul or Esaie or any other Prophet or Apostle teacheth Princes to be the Popes Bedels Bailifs to execute his pleasure The questioÌ betwixt vs is not whether princes as wel as others must be guided directed by religious godly Pastours the way to eternall life which is S. Pauls meaning in this place but whether the Pope cloathing himselfe with the name of the church may command the swords of Princes if he like not their doings take their kingdoms froÌ theÌ Do the places which you bring proue this that I mention say yea or no. Phi. Not expressely but only because the Pope is Christs Uicar on earth head of the church Theo. Will you neuer vnderstand how weake your proofes how wide they be from your intention First you stil presume we stil deny that your holy father is the head of the church and Christs Uicar general vpon the face of the earth On that false fouÌdatioÌ what God promiseth to the church in respect of her head which is Christ you closely conuey to the Bishop of Rome as heire apparant to that honor and excellency which Christ hath in his church a friuolous but a blasphemous imagination Next what submission obedience God requireth at al mens euen at Princes hands for the reuerencing of his word obseruing of his law that you wittingly confound with the temporall iurisdiction dominion that the church of Rome claimeth ouer Princes to command their scepters if they resist to depose their persons which is a wicked wilfull error If you loue truth deale plainly let this cunning go Phi. I seeke for truth let truth preuaile Theo. Would God you were so minded Phi. I am Theo. That shall wee see by your proceeding Phi. What say you by the wordes of S. Paul Obey your rulers Theo I say the word ãâã ãâã ãâã ãâã ãâã signifieth leaders as well as rulers in this place standeth rather for leaders than rulers because S. Paul in this very chap. vsing the same worde ãâã ãâã ãâã ãâã ãâã Remember your leaders addeth Beholding the end of their conuersation imitate their faith that is followe their steppes If wee must marke them and imitate them then surely must they be leaders to direct vs and not rulers to master vs. Secondly by ãâã ãâã ãâã ãâã ãâã whether it be leaders or rulers are ment not the Pope and his Cardinals but all that be christian and godly Preachers this is S. Pauls own construction Remember your leaders which haue spoken to you the word of God We be not bound to their fansies or pleasures but only to the word of truth proceeding from their mouthes Lastly obedience here required is no corporal subiection to their persons but an inward liking and imbracing of their doctrine For as touching their persons whom it pleaseth you to call rulers in this place S. Paul maketh seruaÌts in other places We preach not our selues saith he but Christ Iesus to be the Lord our selues your seruants And againe Not that we haue dominion or rule ouer your faith but wee are helpers of your ioy And that was our Sauiours charge to them al. Kings of nations rule with you it shal not be so but whosoeuer wil be chiefe among you shal be the seruant of all Their function is as you see TO SERVE not to rule their brethren I meane to feede not to master the flock of Christ. Phi. The Apostle saith God hath placed theÌ To rule the Church Attend to your self to your whole flock ouer which the holy Ghost hath put you to rule the church Theo ãâã ãâã ãâã ãâã ãâã is not To rule the church but to feed the church ãâã ãâã ãâã ãâã ãâã be no rulers but Sheepheards Are you not very desirous of rule when you thus wrest the Scriptures to make your selues rulers Phi. S. Hieroms translation hath Regere ecclesiam to rule the church That we follow The. You follow the old corrupt translatioÌ where it maketh for you and where you list you leaue it S. Hierom vpon the first chapter to Tite saith In quo posuit vos spiritus sanctus Episcopos pascere ecclesiam Dei not regere And yet regere is to lead guide with counsel as wel as to rule or force with authoritie as you may perceiue by dirigere the compound which is to direct any man what way he shal go what things he shal do what words he shal speake yet these be no rulers nor haue any iudiciall power ouer the parties so directed The english word that you abuse hath the same sense In many matters men are ruled by their friends in sicknes they are ruled by their Physition in traueling they bee ruled by their guides and yet neither friends Physitions nor guides haue any iurisdiction ouer the persons that are ruled by them Why then do you trouble the world with such ambiguities perplexities of words why speake you not distinctly why conclude you not directly The Bishops of Ephesus were set by the holy Ghost to attend their flock feede the church If by this you collect that they were placed by God to teach instruct the faithful how to walke in his waies that we graunt that we know to be most true so long as they do their message from God sincerely without adding altering or diminishing but if by colour of those wordes to rule the church you seeke to giue the Pope iudiciall power to compell and punish Princes as a Superiour iudge which is the point we striue for see what shamefull violence you offerre the Scriptures First you falsifie the Text by putting ruling for feeding the church Next you dawe the word ruling from instructing and exhorting which is Apostolike to commaunding and forcing which our Sauiour forbiddeth all his Disciples thirdly that which was spoken to the Elders of Ephesus and is common to all Pastours you present the Bishop of Rome with as his peculiar charge though hee neither feede nor leade the flocke And so where S. Paul ment the Bishops of Ephesus were set to teach and instruct their brethren you conclude the Pope must ouer-rule Princes and take their crownes from them if they yeelde not the sooner Phi. You mistake me I do not bring these places to that end Theo. To that end you should bring them for that is the doubt betwixt vs that was my demaund I required you to shewe Scripture
Father or Councell for 800. yeares that proueth the Pope superiour to the Prince Bring somwhat to that end or else say you can not and I am answered Phi. I proue the church superior to the Prince which is enough to confute the supreme power that you giue to Princes Theo. And what for the Pope Shall he be superiour to Princes or no Phi. We wil talke of that an other time we be now reasoning of the church which I trust you will grant to be superiour to Princes God saide to the Church The nation and kingdom that will not serue thee shall perish And kinges shall serue thee Theo. This is right the trade of your Apologie to pretende the church and meane the Pope You sawe you were neuer able to proue the Popes vsurped power ouer Princes and therefore you thought it best to put a visarde of the Church vppon the Popes face and to bring him in that sort disguised to the stage to deceiue the simple with the sounde and shewe of the Church And for that cause your fourth chapter neuer nameth the Pope but stil vrgeth The regiment of the church The iudgement of the church The churches tribunall conuerted kingdomes must serue the church and euerie where the church the church and when the Church is confessed to bee superiour to Princes you set vppe the Pope as heade of the Church to take from her all the superioritie power and authoritie which before you claymed for her and so you make the Church but a cloke-bagge to carrie the Popes titles after him but staie your wisedomes the Church may bee superiour and yet the Pope subiect to Princes Kinges may serue the Church and yet commaund your holie father and his gymmoes the parish Priestes of Rome for their turning winding euery way iustly called Cardinals Phi. Can Princes bee supreme and the church their superiour Theo. Why not Phi. If any thing bee superiour Princes bee not supreme Theo. That I denie The Scriptures bee superiour to Princes and yet they supreme the Sacramentes bee likewise aboue them and yet that hindereth not their supremacie Truth Grace Faith Prayer and other Ghostlie vertues bee higher than all earthly states and all this notwithstanding Princes may bee supreme gouernours of their kingdomes and Countries Phi. You cauill nowe you shoulde compare persons with persons and not thinges with persons there may bee thinges aboue Princes and yet they supreme but if anie persons bee superiour then can they not bee supreme Theo. No The Sainctes in heauen and Angels of God bee persons superiour to Princes and yet may Princes bee supreme Phi. Why Theophilus these bee wrangling quiddities for shame leaue them The Sainctes bee superiour in perfection and dignitie but not in externall vocation and authoritie Theo. I like that you saie but if you looke backe you shall see Philander that you giue iudgement against your selfe Phi. Against my selfe Why so Theo. The Church is superiour to Princes for those very respectes which I nowe repeated First because the Saincts in heauen which are part of the church in happines perfection and dignitie bee many degrees aboue worldely states Secondly though the members of the Church bee subiect and obedient to Princes yet the thinges contayned in the Church and bestowed on the Church by God him-selfe I meane the light of his worde the working of his Sacramentes the giftes of his grace and fruites of his spirite bee farre superiour to all Princes Nowe view your consequent The Church in respect of her members in heauen and graces on earth is aboue the Prince ergo the Prince is not supreme but subiect to the Pope This is worse than wrangling You confound things and persons heauen and earth God and man to beare out the Popes pride Phi. You stretch the name of the church whither you list Theo. I may better stretch it to these thinges which I specifie than you restraine it to one onelie man as you doe But why doe I stretch the church farther than I should The Sainctes in heauen bee they not members of the church Phi. They bee membees of the church which is in heauen Theo. And the church in heauen is it an other church from this on earth or the same with it Phi. I thinke it bee the same Theo. You must not goe by thoughtes Sainct Paul saith You are of the same citie with the Sainctes and Ierusalem which is aboue is no straunger to vs but the mother of vs all Cum ipsis Angelis sumus vna ciuitas Dei cuius pars in nobis peregrinatur pars in illis opitulatur Wee saith Austen are one and the same citie of God with the Angels whereof part wandereth on earth in vs part in them assisteth vs. And againe The true Sion and true Ierusalem is euerlasting in heauen which is the mother of vs all She hath begotten vs shee hath nurced vs in part a stranger on earth in a greater part remaining in heauen For the soules of the godly that be dead be not seuered from the church which euen now is the kingdome of Christ. Certaynely Christ hath but one bodie which is his church and of that body since the Sainctes be the greater and worthier part they must bee counted of the same Church with vs. Phi. I stick not at that so much as at the next where you make the word and Sacramentes togither with their effectes and fruites to be parts of the church Theo. I do not say they be members of the Church but thinges required in the church without the which we can neither become nor continue the members of Christ. In a naturall bodie the spirits and faculties be no members yet without them the members haue neither life motion sense nor action So in the mysticall bodie of Christ the members be men but the meanes and helpes to make vs and keepe vs the members of Christ are the word and Sacraments without the which we can neither be planted quickned nor nourished in Christ. For the members be dead if they liue not by faith if they grow not by grace if they cleaue not by loue to their heade and moue at his will by obedience And therefore these thinges though they bee not members yet they bee ioyntes and sinewes vaines and vessels that giue life groeth strength and state to the bodie of Christ which is his church and may iustly bee called the principall powers or partes of his bodie Phi. Powers if you will but not partes Theo. As though the powers of the soule were not partes of the soule Phi. Not properly partes but powers and faculties Theo. What call you partes Phi. Whereof the whole consisteth Theo. And since without these there can be no Church ergo these be partes of the church Phi. You take partes very largely Theo. No larger than I should The foundation of the house is it not a part of the house Phi. Yes a chiefe
For Noli te extollere sed esto Deo subditus exalt not thy selfe but bee subiect to God you say Exalt not thy selfe aboue thy measure and suppresse the rest which should declare when a Prince exalteth himselfe aboue his measure to wit when he is not subiect to God The next wordes which you bring When didst thou euer heare most clement Prince that Lay men haue iudged Bishops are not found Ibidem as you quote them that is Epistola 33 ad sororem but Epistola 32 ad Valentinianum Imperatorem And In causa fider In a matter of faith which Ambrose addeth you leaue out in the first sentence though you double it at yâ latter end These scapes I will winke at and come to the words themselues Thinke not thy selfe to haue any Emperial right ouer diuine things Neither do we say Princes haue for an emperial right is to commaund alter and abrogate what they think good which is lawful neither for men nor Angels in diuine matters Palaces are for Princes and Churches for Priests this was truely saide if you know not the reason Churches were first appointed for publike praier and preaching which belong to the Priests and not to the Princes function And for that cause Bishops were to teach Princes which was the right faith Princes were not to teach the Bishops much lesse to professe theÌselues iudges of trueth as Valentinian did when he said Ego debeo iudicare I ought to bee iudge whether Christ be God or no for that was the question between the Arrians and Ambrose and that was the word which S. Ambrose stoutly but wisely refused When we say that Princes be iudges of faith bring S. Ambrose against vs and spare not but we bee farther off from that impietie to make men iudges ouer God than you be Doe you not make the Prince iudge of faith Theo. You know we do not Phi. Produce not vs for witnesses we know no such thing Theo. Your own acts shall depose for vs if your mouthes will not If we make Princes to bee iudges of faith why were so many of vs consumed not long since in England with fier and fagot for disliking that which the Prince and the Pope affirmed to be faith Why at this day doe you kill and murder elsewhere so many thousands of vs for reiecting that as false religion which the kings princes of your side professe for true If wee make Princes iudges why do we rather loose our liues than stand to their iudgemeÌts Your stakes that yet be warm your swords that yet be bloodie do witnes for vs and against you that in matters of faith we make neither Prince nor Pope to be iudge God is not subiect to the iudgemeÌt of man no more is his trueth Phi. What power then do you giue to Princes Theo. What power so euer we giue them we giue them no power to pronounce which is trueth Phi. What do you then Theo. Neuer aske that you know Haue we spent so many words and you now to seeke what we defend But you see S. Ambrose maketh nothing for you And therefore you picke a quarell to the question Phi. S. Ambrose would not yeeld Valentinian the Emperour so much as a Church in Millan and when hee was willed to appeare before the Emperour in his consistorie or els depart the Citie he would do neither Theo. You care not to fit your purpose though you make S. Ambrose a sturdie rebell You would fayne find a president to colour your headynes against the Prince but in Ambrose you can not his answere to Valentinian was stout but lawfull constant but Christian as the circumstances of the facts will declare Valentinian a yong Prince incensed by Iustina his mother and other Eunuches about him willed Ambrose to come and dispute with Auxentius the Arrian in his consistorie before him and hee would bee iudge whether of their two religions were truest and which of them twaine shoulde bee Bishop of Millan Auxentius or Ambrose otherwise to depart whither he would To this Ambrose made a sober and duetifull answere in defence of himselfe and his cause and gaue it in writing to Valentinian shewing him amongst other things that he was yong in yeres a nouice in faith not yet baptised rather to learne than to iudge of bishops that the consistorie was no fit place for a priest to dispute in where the hearers should be Iewes on geÌtiles so scoffe at Christ the Emperour himselfe partial as appeared by his Law published before that time to impugne the truth As for departing if he were forced he would not resist but with his consent he could not relinquish his church to saue his life wtout great sinne And because Auxentius his companions vrged this that the Emperour ought to be iudge in matters of faith Saint Ambrose followeth and refelleth that word as repugnant not onely to the diuine Scriptures but also to the Romane lawes Conclusus vndique ad versutiam patrum suorum confugit de Imperatore vult inuidiam commouere dicens iudicare debere adolescenteÌ catechumenuÌ sacrae lectionis ignarum in consistorio iudicare Auxentius driuen to his shiftes hath recourse to the craft of his forefathers seeking to procure vs enuie by the Emperours name and sayth the Prince ought to bee iudge though hee bee yong not yet baptized and ignorant of the Scriptures and that in the Consistorie And to the Emperour himselfe Your father a man of riper yeeres sayde It is not for mee to bee iudge betweene Bishoppes doeth your clemencie nowe at these yeeres say I ought to bee iudge And hee baptized in Christ thought himselfe vnable for the weight of so great a iudgement doeth your clemencie that hath not yet obtayned to the Sacrament of baptisme chalenge the iudgement of fayth whereas yet you knowe not the mysteries of fayth No man shoulde thinke mee stubburne when I stand on this which your father of famous memorie not onely pronounced in woordes but also confirmed by his Lawes that in a cause of fayth or ecclesiasticall order hee shoulde be iudge that was both like in function and ruled by the same kind of right For those be the words of the Rescript his meaning was hee woulde haue Priests to bee iudges of Priests Then follow the wordes which you cite When euer didst thou heare most clement Emperour in a cause of fayth that Laymen iudged of bishops Shall wee so bend for flatterie that we should forget the right or duetie of Priests and what God hath bequeathed to me I should commit to others If a Bishop must be taught by a Layman what to follow let a Lay man then dispute or speake in the Church and a Bishop be an auditor let the Bishop learne of a Layman But surely if we suruey the course of the diuine Scriptures or auncient times who is there that can deny but in a cause of faith in a
displacing the truth and maintaining falsehood vpon the Priestes warrant Phi. Let Princes ioyne themselues to the Church they can not mistake Theo. Shal they trust euery sect that claimeth to be the church or must they learn to know the true church of Christ from the counterfait Phi. The Church is soone knowen Theo. Not so soone as you thinke But we slip from our matter How Princes must be directed to light on truth is an other and the next question we be now discussing their authoritie to commaund for truth not their abilitie to discerne the truth and as far as I coniecture by your speaches you be loth to graunt that Princes may defende or assist the truth were it neuer so well knowen to bee the vndoubted truth of Christes church Phi. Yes we graunt they should defend the faith assist the church but we would haue them not go beyonde their calling Theo. No more woulde wee but the wordes of Osius as you presse them infer that Princes may not so much as meddle with defending the faith or assisting the church of Christ by their Princely power which euerteth as well your opinioÌ as ours If you will haue these wordes Meddle not in causes Ecclesiasticall to be taken as they lie without restriction ergo Princes must not meddle neither in word nor deede with the defending nor impugning the faith or church of Christ. And this you see were no sober perswasion but a franticke conclusion wrested out of Osius wordes against his meaning against all truth and your owne confession Who in his right wittes will saie to kings take you no care who defendeth or impugneth the church of Christ in your realmes let it not pertaine to you who list to bee religious or sacriligious in your kingdoms The actes of Constantine the Lawes of Iustinian the chapters of Charles the stories of the church the Scriptures themselues do clearly conuince that the best and most famous Princes haue medled in Ecclesiasticall matters the office and oth of a Prince as anon you shall heare require the same your own assertion is that Princes ought to defend the faith and assist the church and that they can not doe without medling in Ecclesiasticall matters Now choose whether you will thwart the whole church of God and disproue your own doctrine or else limit the wordes of Osius as we do by the particulars that moued him to reproue Constantius for his immoderate presumption The generall is absurd and refuteth your intention as well as ours for you would haue Princes medle with the publishing assisting and executing of your pleasures and iudgementes and wee would haue them yeelde that seruice to Christ and his truth which you chalenge to your selues the limitation let it be what it will agreeable to the circumstances can not hurt vs. Medle not in causes Ecclesiasticall in such sort as thou doest which rebuketh his tyrannie medle not neither appoint vs what wee shall doe that is medle not with appointing and directing vs in these thinges but learne them rather of vs which represseth his insolencie Ne te misceas ecclesiasticis thrust not thy selfe into those thinges which belong to the Priestes and not to the Princes charge which is Osius owne distinction or else ne te misceas interpose not thy self that is thy resolute will and power to commaund compell vs to subscribe against Athanasius an innocent and to communicate with Arians condemned heretikes which were the two points that Constantius exacted of Osius All these constructions import that Constantius medled in that sort and with those thinges that he should not but they doe not exclude Princes from establishing the truth punishing sacrileges schisms and heresies which is medling with matters ecclesiasticall Phi. Leontius is as earnest against him as Osius I maruell saith hee to Constantius thy vocation being for other thinges thou medlest with these matters Thy charge is of ciuill and martiall affaires onely and yet thou wilt needes be president of Ecclesiasticall causes Theo. I maruell that professing to seeke a truth you be not ashamed to temper and alter your witnesses in this sort You cut off the first part that would expound the whole and the latter you wilfully corrupt to force it to your purpose The place of Suidas is this Constantius at a time sitting chiefe among the Bishops and going about to set them orders for their churches the most part receiued with applause and admiration whatsoeuer he saide affirming it to bee most excellently spoken Leontius helde his peace whom when the Emperour asked why doest thou onely of all the rest keepe silence I maruel saith Leontius that hauing charge for other thinges thou entrest into these matters and that being appointed ouer the campe and common-wealth thou prescribeth to the Bishops those thinges which belong onely to Bishops In steede of ãâã ãâã ãâã ãâã ãâã you say Thy charge is of ciuill and martiall affaires onely that word onely is your owne and not your Authors and so be the rest that follow Thou wilt needes be president of Ecclesiastical causes Leontius saide ãâã ãâã ãâã ãâã ãâã Thou prescribest vnto Bishops those thinges which belong onely to Bishops This is no good dealing with Fathers to forge them and frame them to your fansies Leontius had some reason to say as he did Constantius was sitting chiefe among the Bishops prescribing them rules and orders for their churches in thinges that were both beyond his cunning and besides his calling What things those were the story doth not expresse but saith such things as belonged onely to Bishops Now why should not Leontius thinke that Princes in some thinges had no skill to direct Bishops neither might prescribe what rules and orders they listed for the churches of God And yet your author is not ancient that reporteth this Suidas liued twelue hundred yeares after Christ a man learned but of very late time and far from the credit of antiquitie Leontius himselfe if all be true that Suidas writeth of him had no more discretion than needed For when the Empresse sent to speake with him he returned this answere If thou wilt haue me come to thee let mee haue the reuerence due to Bishoppes that when I come in thou by and by descend from thy throne and reuerently meete me and submit thy head vnder my handes to receiue my blessing and then will I sit and thou shalt stand manerly by and not offer to sit till I bid thee If these couenantes please thee I wil come A high point of diuinitie that a subiect will not come to his Prince but on these saueâie conditions Such fables you seeke to further your cause and yet all wil not helpe Phi. I trust you wil make more account of Hilarie whose words are these We beseech thy clemencie to prouide that charge be giuen to al iudges of prouinces that hereafter they presume not nor vsurp the hearing of
and our lawes If either side mislike the cause shal deuolue to the Patriarke of the Prouince and he shall end it by the direction of the Canons and our lawes Clerks we permit none to bee made except they be lettered of a right faith honest conuersation haue neither Concubine nor bastardes but such as either be single men or had or haue one lawful wife and her the first no widowe nor diuorced woman nor otherwise interdicted by the lawes or Canons A Priest wee will not haue made vnder the age of fiue and thirtie neither a Deacon or Subdeacon vnder the age of fiue and twentie neither a Reader vnder eighteene A woman shall not bee admitted to serue the Church that is vnder fourtie or hath beene twise maried Many skore precepts besides these that I recken shall you finde in that constitution touching persons and causes ecclesiasticall with these words Volumus sancimus iubemus Wee wil decree commaund and other verbes equiualent prescribing directly to Bishops what order and course they shall keepe for the seemely regiment of Christes Church By the commandement of Iustinus vncle to Iustinian the Councell of Chalcedon was preached and established through the most holy Churches And by the commandement of an other Iustinus his nephew was Gregorie called from Mount Sina to be chiefe Bishoppe of Antioch next after Anastasius whom the Prince remoued from his seate for wasting the Church treasures Leo the successor and Anthemius that maried the daughter of Martian gaue forth this commandement Let no man be made a Bishop for intreatie or for mony If any man be detected to haue gotteÌ the seate of a bishop by rewards or to haue taken any thing for the electing or ordering of others let him be accused as for a publike crime and an offence committed against the state repelled from his priestly degree And we adiudge him not only to be depriued for euer of that honor but also to be condeÌned to perpetual infamie And the same princes by their Edict more general We decree say they that those thinges which were in sort done against the Lord himselfe of true religion being abrogated and vtterly abolished al things be restoared againe to their former condition and order in which they were established before our times as well touching the points of christian faith as touching the state of the most sacred churches Martyrs chappels Al innouations in the time of this tyrannie against the holy churches their reuerend bishops concerning the right of their Episcopall creations the deposing of any Bishop during those times their prerogatiue to sit before others within Councell or without the priuileges of Metropolitanes and Patriarks al such innouations we say repealed Let the grants CONSTITVTIONS of the godly Princes before vs and likewise ours touching churches chappels of Martyrs Bishops Clerkes and Monkes be kept inuiolable Much more might be sayd but this shal suffice You bring vs one seely mistaken authoritie where Constantius commaunding against right and trueth in a Bishoppes cause was reproued wee bring you if you viewe the precedents well an hundred expresse places and aboue that auncient and religious princes commaunded Bishoppes and Councels in matters of doctrine and discipline and were not reproued but honoured and obeyed in the Church of God Now choose whether you will shew your selues so voyd of al religion reason that you will preferre a single and solitarie text and the same so many wayes answered by vs before the publike and perpetuall practise of the primatiue Church or else acknowledge with vs that Princes for trueth did might commaund Bishoppes and preuent and punish in them as well errors in fayth as other ecclesiasticall crimes and disorders Phi. All this I may graunt and yet your supremacie will not followe Theo. Neuer tell vs what you may doe but what you will doe Deny the premisses if you dare or the consequent if you can Phi. I graunt Princes may commaunde Bishoppes but not what they list which is your opinion Theo. If you may bee the reporter of our doctrines wee shall defende many mad positions leaue your malitious and odious slaunders wee maintaine no such opinion Phi. What doe you then Theo. If you did not range thus besides all order and trueth you should perceiue what wee doe but when wee come to conclude you slide from the matter and fall to your wonted outfacing and wrangling Phi. Doe I not answere directly to that which you aske Theo. For a while you doe but when we come to touch the quicke you start aside and busie the reader with other quarrels Forbeare that till wee come to the sifting of your absurdities and then take your fill In the meane time suffer vs to say what we defend and to know what you assent vnto that the difference betwixt our opinions may be rightly conceiued and the proofes of either part duely considered Phi. With a good will Theo. Doe you then ãâã for a matter fully proued that auncient kings and Christian Emperours ãâã âââmaund for trueth as well Priest as people and that they chiefly did and iuââly might enterpose their royall power and care for the reformation and correction of errours in fayth abuses in discipline disorders in life and all other ecclesiasticall enormities as appeareth plainely by the publike lawes and acts of Constantine Theodosius Iustinian Charles Lodouike Lotharius and other no lesse Godly than worthie Gouernours If the places which I haue brought import not so much refell the particulars I will be of your mind if they doe why stande you so doubtfull as lothe to confesse and yet not able to gainesay the proofes Phi. For trueth I knowe Princes haue commaunded as well Bishops as others and vy their Princely power established and preserued the faith and Canons of Christes Church Theo. And this the sacred Scriptures the learned fathers the stories ecclesiasticall the lawes and monuments of Catholike Princes in the primatiue church of Christ for eight hundred and fiftie yeres doe fairely warrant Phi. They do Theo. And the places that proue this are both innumerable and inexpugnable Phi. The proofes for this point bee pregnant euough Theo. And this is no way repugnant to probabilitie possibilitie reason or nature Phi. It is not Theo. You will not eate these words when you come to the purpose Phi. I will not Theo. And if you were to bee sworne on a booke doe you beleeue in your conscience this which you say to bee true Phi. I doe Theo. Then here I will stay Phi. Haue I not answered directly to your questions Theo. You haue and wee vrge you no farther Phi. What are you the nearer Theo. That shall you now see You make shamefull outcries at the power which we giue to Princes to be supreme Gouernours of their Realmes in al thinges and causes as wel ecclesiastical as temporal as A thing improbable vnreasonable vnnaturall
his brethren vnprofitable slacke in his office silent in that which is good hurtfull to himselfe all others yea though hee leade with him innumerable soules by heapes to the diuell of hell yet let no mortal man presume to find fault with him or reproue him for his doings This is the subiection which your holy father wold haue which you count vs absurd for not acknowledging But may we not iustly say to you as S. August saide to the Donatistes This which you affirme that al the worlde must bee subiect to one man as to Christs Uicar Did God or man tell it you If God read it vnto vs out of the law the Prophets the Psalms the Apostolical or Euangelicall writings Read it if you can which hitherto you ueuer coulde But if men haue saide it or rather no men but your selues beholde the deuise of men beholde what you worship behold what you serue behold wherefore you rebel you rage you waxe madde Phi. If you will not bee subiect to the Pope as Christes Uicar and head of the Church which no doubt he is yet haue you no colour to withstande his authoritie as hee is and euer was Patriarke of the West Theo. His vicarshippe to Christ and headshippe ouer the Church bee thinges that you speake much of but shewe small proofe for It were good you woulde either prooue them or not presume them as you doe they bee matters of greater weight than that you may carie them away with your faire lookes Patriarke of the West wee graunt he was which is a foule fall from head of the Church and Uicar generall to Christ himselfe and yet this way you come too short of your reckoning For first the tytle and authoritie of Archbishoppes and Patriarkes was not ordayned by the commaundement of Christ or his Apostles but the Bishops long after when the Church began to bee troubled with dissentions were content to lincke themselues together and in euery Prouince to suffer one whome they preferred for the worthines of his Citie and called their Metropolitane that is Bishoppe of the chiefe or mother Citie to haue this prerogatiue in all doubts of Doctrine and discipline to assemble the rest of his brethren or consult them absent by letters and see that obserued which the most part of them determined Before there beganne schismes in religion the Churches sayth S. Hierom were gouerned by the common Councell of the Seniors And therfore Episcopi nouerint se magis consuetudine quam dominicae dispositionis veritate Presbyteris esse maiores Let the Bishoppes vnderstand that they bee greater than ministers or elders rather by Custome than by any trueth of the Lordes appointment and that they ought to gouerne the Church in common And in his Epistle to Euagrius hauing fully prooued by the Scriptures that the Apostles called themselues but Presbyteros Elders or Seniors he addeth Quod auteÌ postea vnus electus est qui ceteris praeponereter in schismatis remedium factum est ne vnusquisque ad se trahens ChristiecclesiaÌ rumperet That after their times one was chosen in euery Church and preferred before the rest to haue the dignitie of a Bishoppe this was prouided for a remedie against schismes lest euery man drawing some vnto him shoulde rent the Church of Christ in pieces For what doth a Bishop except ordering of others which an Elder may not doe And lest you should thinke he speaketh not as well of the chiefe as of the meaner Bishoppes hee compareth three of the greatest Patriarkes with three of the poorest Bishops he could name Vbicunque fuerit Episcopus siue Romae siue Eugubij siue Constantinopoli siue Rhegij siue Alexandriae siue Tains eiusdem meriti eiusdem est Sacerdotij Potentia diuitiarum paupertatis humilitas vel sublimiorem vel inferiorem Episcopum non facit ceterum omnes Apostolorum successores sunt A Bishop of what place soeuer hee be either of Rome or of Eugubium or of Constantinople or of Rhegium or of Alexandria or of Tains hath the same merite and the same function or Priesthood Abundance of riches or basenes of pouertie doeth not make a Bishoppe higher or lower for they all be successours to the Apostles So that the Bishoppe of Rome by commission from Christ and succession from the Apostles is no higher than the meanest Bishop in the worlde The superioritie which he and others had as Metropolitanes in their owne Prouinces came by custome as the great Councell of Nice witnesseth not by Christes institution Let the olde vse continue in Aegypt Lybia and Pentapolis that the Bishoppe of Alexandria bee chiefe ouer all those places for so much as the Bishoppe of Rome hath the like custome Likewise at Antioch and in other Prouinces let the Churches keepe their prerogatiues The generall Councell of Ephesus confesseth the same It seemeth good to this sacred and oecumenicall Synode to conserue to euery prouince their right priuileges whole and vntouched which they haue had of olde according to the custome that now long hath preuayled Next their authoritie was subiect not only to the discretion and moderation of their brethren assembled in Councell but also to the lawes Edicts of Christian Princes to be graunted extended limited and ordered as they saw cause For example the first Councell of Constantinople aduaunced the Bishoppe of that Citie to bee the next Patriarke to the Bishoppe of Rome which before he was not And the Councel of Chalcedon made him equall in ecclesiasticall honours with the Bishoppe of Rome and assigned him a larger Prouince than before he had So Iustinian gaue to the Citie in Africa that he called after his owne name the See of an Archbishoppe Archiepiscopale munus quod Episcopo Iustinianeae Carthaginis Africanae Dioeceseos dedimus conseruari iubemus Sed aliae ciuitates atque horum Episcopi quibus passim in diuersis locis ius Metropoliticum concessum est in perpetuum hoc priuilegio perfruuntor The Archiepiscopal dignitie which wee gaue to the Bishoppe of Iustinianea within the Prouince of Africa we commaund to continue still And likewise let other Cities and their Bishops to whom in diuers places and Countries the right of Metropolitanes hath beene graunted enioy that priuilege for euer The same Prince as you heard before commanded the Archbishops and Patriarkes of Rome Constantinople Alexandria Theopolis and Ierusalem and generally subiecteth them in ecclesiasticall causes and iudgements to the sacred Canons and his Imperiall Lawes as appeareth expressely in his publike Edicts made to that end Thirdly by the right and auncient diuision of prouinces this Realme was not vnder the Bishoppe of Rome For when the Bishoppes of Africa praied Innocentius either to send for Pelagius the Britan or to deale with him by letters to shewe the meaning of his lewde speaches tending to the derogation of Gods grace the Bishoppe of Rome made
their conuersion subuert the worship of idols ouerthrow their teÌples edifie the maners of your subiects by exhorting threatning faire intreating correcting shewing examples of wel doing that you may find him a rewarder in heauen whose name knowlege you haue dilated in earth For so Constantine a most religious Emperor reuoking the Romane Empire from the peruerse seruice of idols subdued the same with himself to the almighty God our Lord Iesus Christ turned him self together with the people vnder him to God with al his heart And nowe let your excellency labor to poure the knowledge of one God the father the son the holy Ghost into the Princes people that are subiect to you that he may make you partaker of his kingdom whose faith you cause to be receiued and obserued in your kingdom This the kings of England before since the coÌquest were taught to be their duty sworn to execute faithfully as the lawes of king Edward the good make proofe which William the Conquerer receiued confirmed where the office charge of a king are thus expressed A king because he is the Lieutenant of the most high king was appointed to this end that he should regard gouerne the earthly kingdom and the people of God and aboue all thinges his holie Church and defend her from wronges and roote out male factors from her yea scatter and destroy them Which except he do he can not iustly be called a king A king ought to feare God and aboue all thinges to loue him and to establish his commaundementes throughout his kingdom He ought also to keepe nourish maintaine and gouerne the holie Church of his kingdome with all integritie and libertie according to the constitutions of his fathers and predecessours and to defende it against enemies so as God may be honoured aboue all and euer had in minde He ought to establish good lawes and approued customes and abolish euill lawes and customes and remoue them all out of his Realme Hee ought to doe right iudgement in his kingdom and execute iustice by the counsell of his Nobles All these thinges ought the king to sweare in his owne person before he be crowned The verie Heathen perceiued confessed this to be true Aristotle a prophane Philosopher writing of the first institution of kings sheweth how many things they were by office to medle with ãâã ãâã ãâã ãâã ãâã A king in olde time was the leader in warres pronouncer in iudgements and ouerseer of religion And againe ãâã ãâã ãâã ãâã ãâã Diuine things were committed to Princes as part of their charge Al Monarchies kingdomes and common-wealthes Assyrians Persians Medes Graecians Romanes Iewes Gentiles Pagans Christians haue euer kept this for a generall rule that religion shoulde bee setled and establissed by publike lawes and maintained by the Magistrates sword So that if you take the defence of pietie the reward of honestie and balance of equitie from the Princes charge you run headlong against God and man to feede your owne appetites and see not that which reason and nature taught the heathen to confesse that as euery priuate man is bound to seeke and serue God aboue all thinges so euerie societie of men be it familie citie or countrie is likewise bound to haue a speciall and principall care of his seruice which can not be done vnlesse it be planted preserued by publike lawes of these lawes as of all other amongst men onely Magistrates be the makers keepers and reuengers Phi. Princes be charged after a sort with godlines and honestie Theo Your delaies do not answere our proofes We shew the chiefest part of their charge to be godlines and honestie which be thinges spiritual not temporall Phi. What if that be granted Theo. If their duty stretch so far their authoritie must stretch as far Their charge ceaseth where their power endeth God neuer requireth princes to do that which he permitteth theÌ not to do but rather his commanding them to care for those thinges is a full authorizing of them to medle with those thinges If then godlines and honestie bee the chiefest part of their charge ergo they be likewise the chiefest end of their power and consequently Princes beare the sword chiefly for spiritual thinges and causes not as you defend onely for temporall Phi. You put all thinges temporall spirituall and ecclesiasticall into their handes Theo. In all these thinges and other things whatsoeuer we say they beare the sword and why should that displease you God hath giuen them the sworde euen in those thinges which himselfe commaundeth and prescribeth as namely faith and good manners which be the chiefe contentes of his lawe and respectes of our life and do you think it much that they beare the sword in those indifferent matters which Bishops haue agreed on for seemelinesse and good order to be kept in the church no way comparable to those thinges which God hath put them in trust with and made them defenders and auengers of And if Princes shall not beare the sworde in thinges and causes ecclesiasticall you must tell vs who shall The Priest or the Prince of force must do it and since by Gods law the Priest may not medle with the sword the consequeÌt is ineuitable that Princes alone are Gods ministers bearing the sword to reward and reuenge good and euill in all thinges and causes bee they temporal spirituall or ecclesiasticall vnlesse you thinke that disorders and abuses ecclesiasticall should be freely permitted and neither preuented nor punished by publike authoritie which in these froward ages would breede a plain contempt of all ecclesiasticall order and discipline and hasten the subuersion of those kingdomes and common-wealthes where such confusion is suffered Phi. The Rites and Ceremonies of the Church are not in the Princes power Theo. To deuise new Rites and Ceremonies for the Church is not the Princes vocation but to receiue and allow such as the Scriptures and Canons commend and such as the Bishops and Pastours of the place shall aduise not infringing the Scriptures or Canons And so for all other ecclesiasticall thinges and causes Princes be neither the deuisers nor directors of them but the confirmers and establishers of that which is good and displacers and reuengers of that which is euill which power we say they haue in all thinges causes be they spirituall ecclesiasticall or temporall Phi. And what for excommunications and absolutions be they in the Princes power also Theo. The abuse of excommunication in the Priest contempt of it in the people Princes may punish excommunicate they may not for so much as the keies are no part of their charge But these particulars if we seuerally discusse we shall neuer end the generall rules on which our assertion is grounded may be sooner proposed and resolued First to whom hath God committed the sword to the Priest or the Prince Phi. To whom say you
Canons be not incident to the Princes vocation and therefore no maruell if Princes be raw in those thinges wherewith they be not acquainted And since the danger is great if they command for error their skil not so great but that they may soone misse the truth why should you bee loth that others of deeper iudgement exacter knowledge whom God hath placed to teach both priuate men Princes their duties in those cases should direct moderate the swordes of Princes for feare least they should be missed to the ruine of themselues and many thowsandes with them Theo. We be not loth they should be directed but rather exhort all Princes to take great care and spare no paines to come by faithfull and true direction in those thinges that pertaine to God For if in temporall matters where the losses are but temporal they do nothing without the mature and sound aduise of their graue trustie Counsellours how inexcusable is their negligence if in heauenly things where the bodies soules of them-selues their subiectes may be lost for euer they serue their affectioÌs seek not his wil that set them in place gaue them power to maintain his truth safegard his Church Phi. We then agree on both sides that Princes must be directed Theo. We do Phi. If they must be directed ergo by Bishops Theo. Bishops for their calling and learning are the likeliest men to direct them right but yet your ergo doth not hold It is not enough for them to be Bishops they must also be teachers of truth before they may claime to be directours of Princes Phi. Who be more likely to teach truth than Bishops Theo. I said before they were likelie but your conclusion inforceth a necessitie which you can not proue Many Bishops haue taught lies and seduced Princes in the church of God and therefore not their dignitie but their doctrine is it that Princes must regarde for neither Prince nor people stand bound to the persons of men but vnto the truth of God and vnto their teachers so long as they swarue not from truth Phi. And who shall be iudge of truth Theo. Absolute iudge of truth neither Prince nor Priest may chalenge to bee Phi. Why so Theo. God is truth of God I trust no man may be iudge The son of God saith of himself I am truth S. Iohn giueth this record of the spirit of God The spirit is truth Ye can therfore be no iudges of truth vnles ye will be iudges of God Phi. Who shal then be iudge of truth The. Who but Christ Phi. He shal be iudge at the last daie Theo. Hee shall then giue generall and finall iudgement of all men but in the meane time hee onely is the soueraine and supreme iudge of truth The Father hath committed all iudgement to the sonne and my iudgement saith Christ is iust This strife saith Augustine requireth a iudge Iudicet ergo Christus Let Christ be therefore iudge In earth saith Optatus of this matter there can be no iudgement we must seeke for a iudge from heauen But why knocke wee at heauen when as we haue his will here in the Gospell Phi. They mean that Christ speaketh in his church at this day by his word so iudgeth Theo. And we meane that his word is truth and therefore your Bishops can not be iudges of the word of Christ but they must be iudges of Christ himselfe that speaketh by his word which is no small presumption Phi. Shall not the Church be iudge of the Scriptures Theo. My sheepe saith Christ heare my voice they be no iudges of his voice A iudge of the lawe is no obseruer of the law as S. Iames auoucheth and since the whole church is bound to obey the law of God they be no iudges of the law Inferius est nobis quicquid iudicamus It is inferior to vs whatsoeuer we be iudges of Eternam igitur legem mundis animis fas est cognoscere iudicare non fas est The eternall law of God therefore it is lawfull for cleane harts to know it is not lawfull for them to iudge Wee must not saith Augustine to God iudge of so high authoritie neither of the booke which is thine because we submit our vnderstanding to it And againe To the canons of the Scriptures pertaine certaine bookes of the Prophetes and Apostles quos omnino iudicare non audeamus the which in any case wee may not dare to iudge And this is the reason there may be no iudge of truth where no daunger of error is And of the Scriptures S. Austine saith Quod omni errore careant dubitare nefarium est It is a wickednes to make a doubt whether there be any error in them or no therefore there may be no iudges of them but the whole church must be subiect to them and with all humilitie beleeue them Phi. The Bishops be no iudges of the Scriptures whether they bee true or no that as you proue is no doubt and therefore needeth no iudge But in this they be iudges whether the Scriptures be mistaken of others or no. Theo. Then bee they no iudges of truth which is the thing that I first affirmed but of them selues and others which be subiect to errour and ignoraunce Phi. Yet they be iudges of errour though not of trueth Theo. If you take iudging for discerning as the worde doeth often signifie they can not bee teachers of trueth vnlesse they can discerne trueth from errour But onelie God is to limit and appoint by his word what shall stand for truth what for errour With that Bishops haue nothing to do they must heare and beleeue the voice of the great Sheepeheard Christ Iesus as well as the meanest sheepe in his fould Phi. Wee grant you that so you grant vs this that only Bishops bee discerners of truth Theo. A liberall offer You will graunt vs a knowen truth vpon condition that we shall grant you a manifest vntruth Make earth and ashes if you dare to bee iudges of their Lord and maister which is in heauen or deny Bishops when they be at the highest to be the seruants of Christ yea happie be they if they be so much In these things we neither stande at your almes nor aske your consents we be right sure and dare not deny them therefore our assertion is without contradiction yours is vtterly false that only Bishops be discerners of truth For as Bishops ought to discern which is truth before they teach so must the people discern who teacheth right before they beleeue Phi. Shal the people iudge their Pastors you be so new fangled that you say you know not what Theo. We haue the words and warrant of the holy Ghost for that which we say Beleeue not euery Spirit but trie the Spirits whether they be of god for many false prophets are
except it were out of the bookes of faith or who would trust them in diuine causes without some colour of diuine Scriptures But what meanes the Lord hath left his sheepe to distinguish true shepheards from wolues dissembling their habite and theeues pretending his name this is the question that now we bee in Phi. It is And there must wee say bee some certaine Tribunall on earth where truth may be found at all times and of all men that bee willing to seeke for it otherwise there should be no stay for religion nor end of contention euery man pretending his faith to be trueth and no man hauing authoritie to decide which is trueth which were most absurd Theo. A Tribunal in earth to decide which is trueth Whose Tribunal shall that be Phi. The Churches Theo. We be now as neere as we were before If the truth be douted of the church must needes be much more doubted of because the church is the number of men professing the truth And howe can the professours of trueth be seuered from others so long as the trueth by which they should bee knowen is in question You doe but wast your breath if you goe not more directly to worke Phi. You would fayne call the Church in question but that you can not Theo. Away with these follies Where fayth faileth the church fayleth and hee that affirmeth your doctrine to bee false denyeth your assemblies and multitudes to bee the Church The supposing your selues to bee the Church when your fayth shoulde bee tried is a fonde and vaine delay Shall that be trueth which you professe though Christ say nay Phi. We say not so Theo. Then suffer those to bee his sheepe that heare his voyce and clayme not his fold vntill you be his sheepe Phi. We do not Theo. Wee must be first resolued which is his voyce before we can agree who are his sheepe Phi. I know that and yet which is the sheepheards voyce the sheepe must iudge and not the wolues The. In deed our sauiour saith The sheepe follow the shepheard for they know his voyce A stranger they will not follow but flee from him for they knew not the voyce of strangers applying this to himself My sheep saith he heare my voyce and follow me The reason went before for they know the voyce of their shepheard So that by the position of our Sauiour his sheepe must be able to discerne his voyce from a strangers Phi. What else Theo. His voyce is his woord his sheepe are the faithfull his folde is his church If the Lorde himselfe referre his sheepe to their exact knowledge of his voyce for their perfect direction why woulde you force the flocke of Christ to the court of Rome there to learne at your handes and vppon your only credite the voyce of their shepheard Phi. We would haue them followe the direction of Christes church in discerning the sound of Christes voyce Theo. And the church of Christ neuer directed any man by prescribing certaine places or persons where trueth could not fayle but only by the generall and constant profession of the same faith from the Apostles downe-ward in all ages and countries Phi. The church commendeth succession councels and Apostolicall Seates as good helpes to hit the right sense of the Scriptures Theo. But neuer as infallible notes to discerne the trueth Phi. The Bishops of the vniuersall Church haue as S. Ireneus sayth receiued with their Episcopal succession the grace and gift of vnderstanding the trueth Theo. You do that auncient father wrong in the place which you bring Ireneus limiteth succession after the same maner that we do noting successioÌ to be nothing worth vnlesse sound doctrine and holy conuersation be thereunto ioyned His woordes be Wee must therfore obey those Priests which are in the Church I meane those which haue their succession from the Apostles which together with their succession in office haue receiued charisma veritatis certum the sure doctrine or gift of trueth The rest we must suspect either as heretikes or as authors of schismes and pleasers of themselues or else as hypocrites vayne glorious and couetous From all such we must abstaine and cleaue to them as I said which keepe the doctrine of the Apostles with the order of their priestly calling yeeld wholesome doctrine conuersation without offence And shewing what hee meaneth by charisma he sayth Vbi igitur charismata Domini posita sunt ibi dicere oportet veritatem Where these blessings and gifts of God are there must we learne the trueth with whome is that succession of the Church which is from the Apostles and also sounde and irreproueable Doctrine So that orderly succession sound doctrine and conuersation without blame are the giftes and graces of God which he meaneth and the one hee will not haue to bee regarded or trusted without the other Phi. Make you no more accompt of succession Theo. We coÌmend succession to exclude ambition and dissention in the Church of Christ and in that respect we detest such as inuade the Pastorall function without lawfull vocation and election but that succession in place should be taken for a warrant of true Doctrine is an error of yours and so palpable that euery Child can refell it For who knoweth not that an infinite number of bishops those orderly succeeding if you looke to their dignitie and not to their doctrine haue beene heretiks And that S. Paul thus forewarned the Bishops of Ephesus Out of your selues shall rise men speaking peruerse things to draw disciples after them And the Lord when he saith Beware of false prophets noteth there shall bee prophets by their calling which shal be fouÌd false in their teaching as S. Peter also witnesseth There were false prophets among the people of the Iewes euen as there shall be false teachers amongst you distinguished from Godly teachers not by office but by Doctrine S. Paul graunteth many to be the ministers of Christ in outward profession and shew which in workes and deeds be the ministers of Sathan Such false Apostles saith hee are deceitful workers and transforme them selues into the Apostles of Christ. The Prince of darkenesse that can conuaie his agents to be Teachers Prophets and Apostles in the Church of Christ can place them in Bishoprikes at his pleasure and therefore the chaire is no sure defence against error Phi. Wee know some Bishops haue beene heretikes but not all Theo. Neither do we say that all were God forbid But by this that some were we proue succession to bee no sure direction vnto trueth If Berillus Paulus Samosatenus Photinus Nestorius Dioscorus Petrus Apameus Sergius Cyrus Theodorus Macarius and infinit others canonically succeeding in Seates and Churches of no small account fell afterward into pestilent heresies that which was often easie then is contingent possible still succession which saued not them from erring can not defend others from the
hereticall Emperour assaied to ouerthrowe multis paucorum fraude deceptis the multitude there being deceiued by the subtiltie of a fewe And therefore hee concludeth Sed nunc neâ ego Nicenum nec tu debes Ariminense tanquam praeiudicaturus proferre Concilium nec ego huius authoritate nec tu illius detineris But nowe since there be contrarie Councels neither ought I to produce the Councell of Nice nor you the Councel of Ariminum for a preiudice to either part for neither am I bound to the authoritie of this later Councell of Ariminum nor you to the authoritie of that former Nicene Councell Confessing not only that councels might erre but that his aduersarie was not tied to the authoritie of the great Nicene councell comparable to the which no Councell euer was or shall bee in the Church of Christ. Phi. There was great difference betweene the Councell of Ariminum and the Councell of Nice Theo. In the syncere profession of the true fayth there was difference betwixt them but in the manner of calling those Councels and number of the persons present Saint Augustine founde no great aduantage for his side The Arrians had a councell as great and as general for that which they refused as the Catholiques had for that which they professed and therefore this learned father sawe no remedie but hee must yeelde vppe the Nicene Councell as no sufficient conuiction of their heresie Phi. The councell of Ariminum was not generall Theo. The councell was farre greater as it should seeme than the councell of Nice though the Storie of the church doe not lay downe the certaine number of the Bishoppes that mette Phi. What reason leadeth you to thinke it was greater Theo. It is euident by the Storie that the Emperour assembled all the Bishoppes both of the East and of the West church of purpose if it were possible to bring them to some concord and the Bishoppes of either church no doubt farre exceeded the number of three hundred Phi. They were not all at Ariminum Theo. The number was so great and the iourney so long that the Emperour made them sit in two seuerall places the East Bishoppes at Nicomedia the West at Ariminum but that all the Bishoppes of both Churches were gathered in these two places Socrates doeth witnesse Imperator vniuersale Concilium congregare voluit vt cunctos Orientis Episcopos in Occidentem accersitos concordes si posset redderet The Emperour intended to gather an vniuersall Councell that all the Bishoppes of the East comming into the West parts he might get theÌ to agree if it might be And when the length of the iourney appeared ouer tedious he coÌmanded the councel to be diuided willed the west to assemble at Ariminum the East to resort at Nicomedia What a companie there were of the west bishops their own words to Constantius will declare AriminuÌ ex cunctis Occidentis Ciuitatibus omnes Episcopi conuenimus We assembled at Ariminum euen all the Bishops out of all the west Cities S. Hierom writing of this very Councell saith Illo tempore nihil tam pium nihil tam conueniens seruo Dei videbatur quam vnitatem sequi a totius mundi communione non scindi At that time nothing seemed so religious nothing so conuenient for the seruant of God as to follow vnitie and not to cut himselfe from the Communion of the whole world The communion of the whole world was in the Councell of Ariminum no Councell therefore could be more generall than that was And this no doubt Saint Augustine sawe when hee gaue ouer the Councell of Nice as no greater preiudice to his aduersaries than the Councel of Ariminum was to himselfe and the fayth which he defended Phi. The Councell of Ariminum condemned the error of Arius as their Epistle to Constantius declareth Theo. The Bishoppes assembled at Ariminum were religious and Catholike but not sounding the drift of some craftie heretikes amongest them and ledde with a coulour of concord and peace which the Emperour vrged they relented from the Nicene creede vppon pretence made that the worde ãâã ãâã ãâã ãâã ãâã was new and offensiue and consented the worde should bee abolished and subscribed to an other Creede that professed the sonne of GOD to bee like to his father according to the Scriptures Phi. Wherein then did that Councell erre Theo. Not in decreeing any falsehood but in exacting lesse to bee beleeued than the Christian faith required and reiecting that worde which the Nicene Councell had established for the righter expressing of the christian faith In this Councell saith Saint Hierom Nomine vnitatis fidei infidelitas scripta est In the name of vnitie and faith infidelity was decreed and written and vppon the conclusion of the Councell Ingemuit totus orbis Arrianum se esse miratus est The whole worlde groned and wondered to see it selfe in Arrianisme Phi. The fathers made more accompt of Councels than you doe Theo. No father euer saide that Councels could not erre Phi. S. Augustine saith their authoritie is most wholesome in the Church Theo. But hee neuer said they were free from all error That is the perfection and reuerence which S. Augustine reserueth to the Scriptures only to be without all suspition of error Solis eis Scripturarum libris qui iam Canonici appellantur didici hunc timorem honoremque deferre vt nullum eorum authorem scribendo aliquid errasse firmissime credam I haue learned to yeeld this feare and honor to the Canonical Scriptures only that I firmely beleeue none of the Authors of them to haue any thing erred in penning them If this honor to be free from error be due to the Canonical Scriptures only then may you not impart it either to succession Councels or Sees Apostolike It must stand for a perpetuall difference betweene the preceptes of God and decrees of men that God is true and all men lyars If ought sayth Austen bee prooued by the manifest authoritie of the diuine Scriptures which in the Church are called Canonicall it must bee beleeued without any doubting Other witnesses or testimonies thou mayst beleeue or not beleeue according as thou shalt see cause to trust theÌ And distinguishing the Canon of the Scriptures from the writings and resolutions of all that followed were they fathers Councels or whatsoeuer hee sayth In that Canonicall preeminence of the sacred Scriptures if it appeare that but one Prophet Apostle or Euangelist set downe any thing in his writings it is not lawfull to doubt of the trueth of it In the works of those that came after them comprised in bookes that bee infinite in which soeuer of them the same truth is sound yet the authoritie is farre inferior Therfore in theÌ if happily some things be thought to dissent from truth because they be not vnderstood as they were spoken tamen liberum ibi habet lector
felowes the Louanists in their late Plantine edition haue mended the points made theÌ interrogatiue for very shame But how so euer you set the points certaine it is the Lorde prayed ioyntly for them all and that at this very supper as the 17. of S. Iohn witnesseth in as ample manner for all as for one I pray for them I pray not for the world Holy father preserue them in thy name whoÌ thou hast giuen me keepe them from euill sanctifie them in thy trueth It is a greater grace to bee kept from euill and to bee sanctified in the trueth which Christ requested for all than to haue their fayth not fayle and to bee conuerted which hee promised vnto Peter You doe therefore very wickedly to teach the people that None other Apostle might chalenge any such speciall prerogatiue either of his office or Person as to bee stedfast in trueth without error The prayer was generall for them all by the iudgement of S. Augustine and were it not the prayer which our Sauiour made for them all and the promise which hee made vnto them all euen the same night that hee spake this are more effectual than this The prayer you haue heard the promise is If I depart not the comforter shall not come vnto you but if I depart I will send him vnto you And when that Spirit of trueth commeth hee shall leade you into all trueth To bee led into all trueth is a better assurance against error than to fall first and after to bee conuerted which is all that is promised vnto Peter in this place Phi. Saint Augustine also Christ praying for Peter prayed for the rest because in the Pastor and Prelate the people is corrected or commended Saint Ambrose writeth that Peter after his tentation was made Pastor of the Church because it was said to him thou being conuerted confirme thy brethren Theo. You might haue spared these authorities but that you must needes haue the Fathers names in your mouthes though they make nothing for you The words of S. Augustine which you cite are not found in the olde Printes nor in their copies but crept into some written bookes by the negligence and vnskilfulnesse of scribes and yet were they S. Augustines I see not what you gaine by them Peter is there called Praepositus that is preferred before the rest as also Praelatus doeth signifie both which wordes in the Fathers bee commonly applied to all Bishops import no singular prerogatiue that Peter should claime but the common charge which all Pastours haue And though the words which you quote be neither many nor materiall yet you mistake them For you say the people is corrected or commended where the Latine is Semper in praeposito populus aut corripitur aut laudatur the people is alwayes reproued or praised in their leader or Prelate S. Ambrose saith no more but that Petrus Ecclesiae praeponitur post quam à Diabolo tentatus est Peter receiueth charge of the church after he was tempted of the Diuell And by these wordes thou being conuerted confirme thy brethreÌ he saith The Lord doth signifie what it meaneth that he did after chose him to be sheepehearde of the Lordes flocke to wit that hee and all other sheepeheardes by his example should learne to beare with their weake brethren and vse that kindinesse and patience in restoring and confirming others which their Lord and master first shewed in suffering conuerting them And this Sainct Ambrose did well to make the chiefest point of a christian sheepeheard Phi. But S. Ambrose saith in the singular number Petrus ecclesiae praeponitur eum elegit Pastorem Dominici gregis Peter is set ouer the Church and Christ chose him to be Pastor of his flocke Sure you be singular men to quote such places and make such conclusions Peter was set ouer the Church or made Pastour of the Lordes flocke ergo none but Peter Euen so you may reason The Gospell of the glorie of the blessed God is committed to mee saith Paul ergo to none but to Paul And againe I am the teacher of the Gentiles in faith and truth ergo none but he Or when he saith to the Philippians It is giuen vnto you not onely to beleeue in Christ but also to suffer for Christ ergo it is giuen to none but to them If you play thus with Scriptures and fathers you may make mad worke in them both Phi. Peter was made Pastour of the flock Theo. And so were others as you heard out of Ambrose before The Lords flocke not only Peter receiued but we al with him Phi. He was set ouer the church The. And so are al Pastors Our Sauiour saith of teachers in generall Who then is a faithfull seruant wise whom his master hath set ouer his household to giue them meate in season S. Cyprian speaking of himselfe saith Ob hoc ecclesiae praepositum persequitur For this he persueth the ruler or ouerseer of the church S. Augustine saith Praepositi intelligendi sunt per quos ecclesia nunc gubernatur They must be taken for ouerseers of the church by whom the church is nowe gouerned And againe Sunt quidam Ecclesiae praepositi de quibus Paulus dicit sua quaerentes There are some ouerseers of the church of whom Paul saith they seeke their owne So that Praepositus and Pastor Ecclesiae bee not titles proper to Peter but stiles common to all Bishops and therefore by them you can inferre nothing But where all this while are your proofes that Peter could not erre which is the frame that you would fasten on these wordes Why proue you thinges superfluous and skip that which is most in question betwixt vs What father euer saide that these wordes of our Sauiour made Peter free from falling or erring From desperation irrepentance the Lords praier saued him recouered him when he was ready to perish from falling or erring hee was defended no more than the rest nay not so much They fled forsooke their master he presuming farther sped worse as the Lord fortold him the Gospel reporteth of him And were that proued which you neither offer nor are able to proue yet doth it not belong to the Bishop of Rome which is it that we sticke at For touching Peters person and office we can soone be intreated to thinke and speake the best And though we do not say as you do that truth was tied to his sleeue only yet are we of opinion that he and his fellow Disciples were guided into all truth as by whom the church was first to bee planted and from whome the faithfull were to receiue the word of truth the foundation of their faith And therefore we nothing doubt but as the writings of Peter Paul Iames Iohn Iude Matthew bee canonical Scriptures so the preaching not of Peter onely but of all the rest
doe that which by right we can And Cyprian himselfe did not vse the word in that sense when he saide of a Bishop Iudicari ab alio non possit cum nec ipse possit alterum iudicare hee may not bee iudged of an other since himselfe may not iudge an other And euen in his Epistle Nequâ potest illis esse frons ad nos accedendi They can not haue the face to come vnto vs. Phi. You may thus shift out any thing Theo. It is no shift to tell you that non potest doth not euer signifie an absolute impossibilitie Nothing is more vsuall neither in sacred or prophane writers no nor in common speech than that construction of the word which we bring you Non possum quin exclamem I can not but crie out saith Cicero and facere non possum vt nihil ad te dem literarum I can not but write vnto you Where is no simple necessitie in either but an vrgent occasion only The Scriptures euerie where vse the word in like sort God saith Non potero celare Abraham quae gesturus sum Can I hide from Abraham that which I am about to doe Iacobs sonnes answere Sichem and his father NoÌ possumus facere quod petitis We may not do that which you request Of Iosephes brethren the text saith Nec poterant ei quicquaÌ pacificè loqui they could not giue him a faire word Iudas speaking of his brother Beniamin Non potest puer relinquere patrem suum and after Non possum redire adpatrem absente puero The lad can not leaue his father I can not returne to my father without him So Iephta saide to his daughter I haue opened my mouth to the Lord aliud facere non potero and I can not otherwise doe When Asaell persued Abner and would not leaue him Abner said depart least I be driuen to kill thee and then can not shew my face to Ioab thy brother Adonias to Bethsaba the mother of Salomon Speake I pray thee to king Salomon neque enim negare tibi quicquam potest for he can denie thee nothing The man of Iudah saide to the Prophet that dwelt in Bethell Non possum reuerti I can not go backe with thee though presently he did it Infinite are the places both of the olde and new Testament where the word is so vsed In the Gospell he that was in his bed when his friend spake to him said Non possum surgere I can not rise and yet he did The ghâst that maried a wife answered Non possum venire I can not come and yet he might The master saide to his seruant Thou canst be steward no longer when he ment he should not The Iewes âaid of Christ This is an hard speech who can indure it which yet his Apostles did And Christ himselfe saide to his kinsmen Non potest mundus odisse vos The world can not hate you meaning it hath no cause to hate you Non potest oculus dicere manui The eie can not say to the hand I haue no neede of thee S. Paul meaneth if the eye will say truth So himselfe saith Non possumus aliquid aduersus veritatem We can do nothing against the truth that is we may or will not So saide the Sonne of God to the church of Ephesus Scio quia non potes sustinere malos I know thou canst not abide them that are euill A thowsande like there are in euery part of the Scripture but these are enough to perswade any sober mind that we bring no new nor strange interpretation of Cyprians words but such as is familiar and frequent in the bookes of God and mouthes of men Phi. The words perhaps may be so taken if that were proued to be Cyprians meaning in this place Theo. The wordes standing indifferent to both constructions yours and ours wee shall quickly see which of them commeth neerest to Cyprians meaning The sense which you make besides that it is absurde in it selfe it neither serueth the worde nor matcheth the circumstances of this Epistle nor agreeth with the maine iudgement of Cyprian in his other writinges and that which is most of all it flatly dissenteth from S. Paul who would neither warne the Romanes to feare without cause nor threaten theÌ with thinges impossible Phi. Proue this and expounde the place how you list Theo. Both CypriaÌ Paul name generally the Romanes not seuerally the Bishop of Rome from the rest Next habere accessum noteth not any corruptioÌ springing or not springing within theÌselues but only resort of others vnto theÌ Thirdly Cyprian complaineth that this was done and toucheth the vnshamefastnesse of heretikes for doing it which you would presse as impossible to bee done Fourthly the thing which those perfidious persons sought at Rome was not any mutation of the faith but letters of fellowshippe and communion which the Bishops of Africa denied them for their sundry disorders Last of al repeating and commending the warines of the Romanes in shunning the poyson of heretiks he shutteth vp his letter with wordes very like the former and declareth the true meaning of that he spake before Let our most beloued brethren hereafter stoutly decline and forbeare all speach and talk with such men Though I know our brotherhood there at Rome garded with your foresight and watchfull enough of themselues nec capi haereticorum venenis posse nec decipi can neither be taken nor deceiued with the venemous deuises of heretikes The right cause then why the Romanes in Cyprians time could not be caught with the baites of heretikes was not Peters priuilege or impossibilitie to er as you fondly dreame but the wisedome of Cornelius directing them and the peoples care neither to speake nor eate with any such men And this diligence remaining it was not possible that the impietie or infidelitie of others should haue accesse vnto them Other opinion of the Romanes Cyprian neuer had and as for the Bishop of Rome that he might and did erre if the wordes of Cyprian to Pompeius against the letters of Stephanus Bishop of Rome be not plaine enough in the iudgement of any reasonable man wee yeelde you the whole In reading the letters of the Bishop of Rome you may more and more perceiue saith Cyprian his errour which defendeth the cause of heretikes against the church of God And so likewise he saith of Stephanus haeresin contra Ecclesiaâ vindicat he bolstereth heresie against the church Sua praua falsa defendit defendeth his euill and false assertion I respect not which of the twaine had the better side Stephanus or Cyprian but onely whether Cyprian had that opinion of Stephanus and other Bishops of Rome that they coulde not erre and if you haue but common sense you must say no. Much lesse did Cyprian euer meane to saie that the people
greater part of those which professe christianitie or some speciall places or persons must for euer be directed vnto all truth and preserued from all error this can not be concluded by these wordes Phi. To teach all truth and preserue in truth and from errour the holy Ghost is promised and perfourmed onely to the church and the chiefe gouernour and generall councels thereof Theo. In deede you take vpon you like Gouernors to appoint what the son of God shal meane who must haue the holy Ghost as if the matter were in your hands not in his Phi. Do we take vpon vs to limit the holy Ghost Theo. What else do you when of your owne heades you restraine the words of our Sauior as you liât Phi. As we list Theo. Our Sauiours words are When that spirit of truth commeth he shal teach you al truth This say you is promised perfourmed only to the church the chiefe Gouernor the Pope and generall Councels thereof As if You in S. Iohns Gospel did signifie none but the Pope the chiefe Gouernor and such Bishops as the Pope will admit to his conferences which you call the generall councels of the church and what is this else but to diuide the holy Ghost as you thinke good Phi. The rulers of the church must needs haue the holy Ghost Theo. Meane you all or some Phi. The most part of them Theo. How proue you that to be Christes meaning that the most part of them which can procure themselues miters or rather catch vp Bishoprickes shall be sure of the holy Ghost in such measure that they shall neuer mistake the saith nor any parte thereof Phi. If they should erre the church should erre Theo. You run from bad to worse Your own law wil shew you the falsenes peruersnes of your Rhemish obseruations and expositions Quaero de qua Ecclesia intelligas quod hic dicitur quod non possit errare Side ipso Papa certum est quod Papa errare potest Respondeo Ipsa congregatio fidelium hic dicitur Ecclesia talis Ecclesia non potest non esse I demaund of what church it is ment when it is saide as here that the church can not erre If of the Pope himselfe it is certaine that the Pope may erre I answere the congregatioÌ of the faithfull is here called the church and that church can not chose but continue The spirit of truth is not promised to the Pope nor to his councels but to the faithfull whether they be seuered or assembled and they shall not erre that is they shall not perish in errour as the wicked do but shall either be recouered from their errour or find mercy for their ignorance Phi. May the whole church erre Theo. If wee shoulde graunt you that the whole church can not erre to wit that all the faithfull on the earth at one time can not bee deceiued in any necessarie point of faith but that Christ for his promise sake will preserue truth amongest them what is this to the Pope or his Cardinals or Conuenticles to whom you conuey the holy Ghost by inheritance Phi. Neuer delude vs with ifs but tell vs whether you think the whole church may erre or no. Theo. In matters of faith wee thinke it can not Phi. If the church can not er the Gouernors of the church can not The. Leaue trifling and fall to reasoning The whole church can not erre ergo what Phi. Ergo the Pastors Preachers can not erre Theo. Conclude you all or none Phi. To say no Pastour can erre were apparent madnesse Theo. And the next which is all Pastours can not erre doeth you no pleasure For the Bishop of Rome may erre so may the rest of his mitred and twiforked creatures yet many good Pastours and Preachers keepe fast to the faith Howbeit this conclusion doth not follow vpon my confession The whole church I graunt can not er that is all and euery the faithful can not er therefore all Pastours can not er this is no kind of consequeÌt For some of the faithful may be directed vnto truth they no pastors nor preachers many preachers may be preserued from errour they no Bishops many Bishops may be kept in the faith and they not assembled a great number of those that be assembled may bee rightly affected and yet not the most part of them and the greater side may be wel disposed and yet not the Bishop of Rome whom you make to be the moderator and guider of all councels And therefore your argument is very childish The whole church can not erre ergo generall councels can not erre and specially the Pope which later part your best friendes haue not onely refuted as false but also detested for incredible and shamefull flatterie Phi. So say you Theo. So say they Alfonsus that wrote bitterly against Luther when he came to this point dealt plainely in these wordes Non credo aliquem esse adeo impudentem Papae assentatorem vt ei tribuere hoâ velit vt nec errare possit I can not thinke any man to be so impudent a flatterer of the Pope as to attribute this vnto him that he can not er Phi. Alfonsus hath no such words Theo. You say truth Alfonsus now hath not but Alfonsus had those wordes in his former editions And this commendeth your cunning that you can curtaile the writinges of your fellowes leaue out what you list when you new print them Phi. It was his owne correcting in his seconde edition Theo. Whether it was his doing or yours we care not the wordes remaine in the olde Printes to the manifest condemnation of your follie and flatterie in this behalfe And in his new copies though he qualifie his termes hee holdeth flatly the same opinion Omnis homo errare potest in fide etiam sipapa sit Euerie man may erre in faith euen the Pope himselfe And so you heard your owne gloze before affirme It is certaine the Pope may erre The same is confessed by the best of your side both canonistes and diuines Panormitane saith Concilium potest condemnare Papam de haeresi vt in cap. Si Papa Distinct. 40. vbi dicitur quod Papa potest esse haereticus de haeresi iudicari A councell may condemne the Pope of heresie as appeareth in the 40. Distinct. cap. Si Papa Where it is saide that the Pope may be an heretik iudged of heresie Lyra saith Multi summi Pontifices inuenti sunt apostatasse à side Many Popes haue proued apostataes Augustinus de Ancona Papa est deponendus pro haeresi ad CoÌciliuÌ spectat PapaÌ in haeresi deprehensum condeÌnare vel deponere The Pope may be deposed for heresie A couÌcel may condemn or depose the Pope deprehended in heresie Antonius Archbishop of Florence Pro haeresi Papa congruè ipso facto
Why then shoulde the loose life or false doctrine of some Bishops preiudice others either in the same office with them or in the same place before and after them since the things bee needefull though the men be sinâull The chaire is not the worse though the Bishoppe may erre But you stande in contention with vs that the Bishoppe of Rome can not erre and nowe you say hee may erre without preiudice to his office and Seate which wee graunt For his charge to teach and power to bind common to him with all Bishoppes is not abolished nor abated though some did or hereafter should abuse it In the meane time this shaketh the Popes Tribunall which you giue him ouer the whole Church For if he may erre in fayth which you confesse then can he not be supreme iudge of all others in matters of fayth lest the whole church should bee bound to forsake her faith which shee may not vppon one erroneous iudgement of his which is possible and easte to happen Phi. Not possible Popes may erre personally but not iudicially that is they may erre in person vnderstanding priuate doctrine or writings but they neither can nor euer shall iudicially conclude or giue definitiue sentence for falshoode or heresie against the Catholike faith in their Consistories Courts Councels Decrees Deliberations or consultations kept for decision and determination of such controuersies douts or questions of fayth as shall bee proposed vnto them because Christes prayer and promise protecteth them therein for confirmation of their brethren Theo. What prayer or promise of Christ is it that you speake of Phi. I haue prayed for thee that thy faith faile not Theo. Are you in your fiue wittes to make such constructions of Christes wordes Phi. Why so Theo. Where lyeth faith in a mans heart mouth or hands Phi. What a wise question that is aske it not for very shame Theo. Nay answere it with shame enough Or if you will not S. Paul will Corde creditur we beleeue with the heart sayth he and confesse with the mouth So that if faith be not in our lippes much lesse in our fingers Phi. Who euer doubted of that Theo. Then is there no doubt but your deprauing the prayer and promise of Christ will soone bee perceiued of al men For if Christ prayed for Peter and as you racke it for his successours that their fayth shoulde not fayle Ergo the true faith of Christ must alwayes be kept in their hearts though their mouthes faile as Peters did when hee denyed his master with his lippes whom in hart he knewe to bee the sonne of the liuing God Now you turne it cleane contrarie You graunt the Popes heart may fall from faith to infidelitie and heresie but his mouth you defend shal be kept from pronouncing it as if Christ had prayed not for Peters hart where his faith remained but for Peters mouth which failed thrise before the cocke crewe notwithstanding his masters prayer and promise that very night This is absurd enough and yet the rest is more absurd when you graunt the Pope may erre in person that is both with heart and mouth but if hee once get on his robes and ascend his Tribunall he can not erre As if Christ had prayed not for the men but for the walles neither for the Persons but for the Places which is direct against the words of our sauiour For he sayth not I haue prayed for thy Tribunals Courtes and Consistories that they shall not erre but I haue prayed for thee noting his person that thy faith that is the perswasion of thine heart beleeuing and trusting in me shall not vtterly faile but the sparkles of my grace remaining in thee shall renue thee by repentance Christ prayed for the person not for the place How then can you say that the Person may erre but not the place Phi. The Person shall bee stroken with feare as was Vigilius or preuented by death as was Anastasius that hee shall not be able to accomplish his wicked intent in open place Theo. Call you that the prayer of Christ for the Popes fayth or the plague of God vpon him for his infidelitie Phi. Cal it what you will God will not suffer him to giue definitiue sentence for heresie against the faith Theo. Shew vs the warrant that God will not suffer it and wee are answered Phi. The promise of our sauiour that Peters faith should not faâle Theo. Then this you make to be the effect of Christes woordes I haue prayed for thee that thy fayth shall not fayle that is notwithstanding my prayer for thee thy successours may be heretikes idolaters Apostataes and ruÌnegates from me but I wil strike them with feare or peruert them with death that they shall not in open Court by definitiue sentence iniect ây Church Are you not religious interpreters of the Scriptures when you delude them and interlace them with such commentaries Phi. Caiphas by priuilege of his office prophesied right of Christ though according to his own knowledge and faith he knew not Christ. And why may not the Pope haue the like priuilege Theo. Balaams Asse reproued the madnes of his master Why should not the Popes Asse haue the like priuilege Phi. You scoffe at our reasons you refell them not Theo. They neede no better refutation For out of a particular fact that is rare and vncertaine you conclude a generall and constant Rule God vsed the mouth of Caiphas the high Priest without his meaning to declare the necessitie and vtilitie of Christes death Hence you would inferre that no high Priest could erre in iudgement and consequently not the Pope as being belike successour to Caiphas that put Christ to death By the same cuÌning you may conclude God vsed Balaams mouth against Balaams will to blesse Israel therefore no false Prophet can haue a lying spirit in his mouth Or God stirred vp the spirit of Daniel when he was a very child to coÌuince the two iudges of their vnrighteous proceeding against Susanna therefore children cannot want the spirit of direction in iudgement Or Pilats wife perceaued by her dreames that Christ was innocent therefore weomens dreames are alwayes true Phi. These illations be very foolish Theo. Yours is scant so good For in your example God ouerruled the hie-Priests mouth in such sort that in giuing the Iewes wicked and haynous counsel to kill the sonne of God his words receaued a double sense One cruel bloudie perswading them to murder the author of that new doctrine for feare least the Romanes should take it as an occasion to destroy the whole nation which was Caiphas mind and purpose The other confessing that his death should saue the people from destruction which declareth the vertue and force of his Passion Which he neither ment nor knew but God so tempered his tongue that in writing his furious malice against Christ his wordes stood indifferent for both constructions
and chastise the bodies of such as offende Preachers may shut the gates of heauen against non-repentants Princes may roote them from the face of the earth and let them feele the iust vengeaunce of their sinnes in this worlde This is the power of Princes which wee say must bee directed by Bishoppes but is not subiected to their willes or Tribunals and though the Preachers charge concerne thinges which bee more perfect and excellent yet that is no reason why Bishoppes should corporally correct or depose Princes no more than if Philosophers or schoolemasters shoulde take vpon them to doe the like because they professe to trayne vp others in wisedome and vertue which farre exceede the feeding or clothing of the bodie which seeme to bee the Princes care And yet may you not rashly exclude the Princes function from caring for religion and vertue It is euident that God first ordained and authorized the sworde to punish error and vice and to maintaine trueth and integritie amongst men and therefore the Princes and the Preachers functions by Gods institution shoulde concurre euen in those Ghostly and heauenly thinges which you would chalenge to your selues the Preacher declaring the Prince establishing the word of trueth the Preacher deliuering the Prince defending the Sacraments of grace the Preacher reproouing the Prince punishing the sinnes and offences of all Degrees and States Howbeit wee must confesse the Preachers seruice in these cases excelleth the Princes for that the woorde in the Preachers mouth engendreth faith and winneth the soule vnto God to serue him with a willing mind whereas the sword in the Princes hand striketh onely a terror into men to refraine the outwarde act but refourmeth not the secrets of the heart Phi. When the temporall power resisteth God or hindereth the proceeding of the people to saluation there the spirituall hath right to correct the temporall and to procure by all meanes possible that the terrene kingdome giue no annoyance to the state of the Church Theo. What you want in proofes you make out in woordes Wee haue heard you I know not how often full solemnly affirme that the Spiritual power hath right to correct the temporal whereby you meane that the Pope may depose the Prince but as yet we see you not prooue it Your exquisite and affected vtterance which is the chiefest furniture of your booke and the best support of your cause can not turne hard into soft nor sower into sweete men must haue some better euidence for the depriuation of Princes before they beleeue it than your meretricious and deintie speach Pastours are you say to procure by all meanes possible that the terrene kingdome giue no annoyance to the state of the Church you shoulde haue added by all meanes possible and lawful for by periurie rebellion and slaughter of Princes though it bee possible yet is it not lawfull to procure the welfare of Christes Church If you receiue that addition and auouche it lawfull for Bishoppes to depese Princes you runne to the point which wee first beganne with absurdly presuming and neuer proouing the thing which is called in question Phi. The Church excelleth the terrene state and Domination as farre as the Sunne passeth the Moone the soule the bodie and heauen the earth By reason of which excellencie and preeminence aboue all states and men without exception of Prince or other our Lorde proclaimeth in his Gospel that whosoeuer obeyeth not or heareth not the Church must bee taken and vsed no otherwise than as an heathen Theo. You must needes bee cunning in counting howe many degrees a Priest excelleth a Prince Innocentius the third twelue hundred yeeres after Christ beganne this comparison and proueth it out of the Scripture full like a Pope Thou shouldest haue knowen sayth hee to the Emperour that GOD made two great lights in the firmament of heauen the greater light to rule the day and the lesser light to rule the night Whereby is meant that GOD made two great lightes that is two great dignities which are the Priest and the Prince for the firmament of heauen that is of his vniuersall Church But that which ruleth the day to witte spirituall thinges is the greater that which ruleth carnall thinges is the lesser that wee should acknowledge as great difference to bee betweene Bishops and Princes as there is betweene the sunne and the moone Your gloze setteth downe and casteth by plaine Arythmetike howe much that amounteth to Therefore sayth hee since the earth is seuen tymes bigger than the Moone and the Sunne eyght tymes bigger than the earth it resteth that the Bishoppe bee fourtie seuen tymes greater than the Prince And yet aduising himselfe better for that his totall summe rose no faster hee sheweth out of Ptolomie that the sunne contayneth the bignes of the moone seuen thousande seuen hundred fourtie foure tymes and so many degrees iumpe is euery Bishoppe aboue euery Prince These paringes and offscouringes of your Decretals you haue swept together and vsing the name of the Church to make the matter more saleable though by the Church you vnderstande as they did the Bishoppe of Rome and his Colledge of Cardinals you perfume their follies with a fewe words of your owne and newe proclaime them for some precious wares but take backe the filth and slime of your vnlearned and ill aduised Canonistes wee looke for grauer and better authorities than either your or their flatteries Phi. Whosoeuer obeyeth not or heareth not the Church must bee taken and vsed no otherwise than as an heathen Theo. I coulde answere you that this place toucheth onely wronges and iniuries done by men to their brethren when as yet there were no Christian Princes And that in these woordes our Sauiour charged his Disciples not to breake the bonde of peace and vnitie with any brother that offered wrong vntill they had first secretly warned them then with witnesses and last of all publikely before the whole multitude of the faithfull where hee and they liued and if after so many lawfull warnings hee ceased not to afflict and vexe his brother the partie grieued should no farther be bound to communicate with him in brotherly loue and charitie no more than hee was with an Ethnike or a Publicane S. Ambrose giueth this note vpon the wordes In te Against thee Pulchrè posuit si peccauerit in te Non enim aequa conditio in deum hominemque peccare The Lorde very well added if hee sinne against thee for the same rule doeth not serue when hee sinneth against God that doeth when hee trespasseth man Saint Hierom likewise If our brother sinne against vs and in any thing doe vs wrong wee haue power to forgiue it yea wee must forgiue it but if a man sinne against God the matter is out of our handes Lest therefore in priuate quarrels and offences men should at their listes forsake the communion and felowshippe of their brethren our Sauiour will haue
three admonitions and the last publike after the which if that take not place we shal be excused before God if we no longer accept him that did vs wrong in the number of our brethren Let him be to thee as an Ethnike and a Publicane that is sayth S. Augustine Noli illum deputare iam in numero fratrum tuorum nec ideo tamen salus eius negligenda Do not accompt him in the number of thy brethren and yet his saluation must not bee neglected For the Ethnikes themselues that is heathen men and Pagans wee doe not recken to bee our brethren and yet we seeke to saue them By this you may doe well to erect a Court where euery subiect may sewe his Prince for priuate iniuries and to make your selues Iudges of all such matters that if the Prince refuse your order you may take his Crowne from him Is not this thinke you good diuinitie for a Christian Common-wealth Phi. If hee that will not heare the Church in priuate offences betweene man and man must bee taken and vsed as an heathen how much more he that will not heare nor obey the Church in publike and haynous sinnes against God Theo. Take the place howe you will of priuate or publike iniuries or sinnes against man or against God no such thing is consequent as you would seeme to inferre If hee heare not the Church whosoeuer whensoeuer in what cause soeuer graunt all this that your antecedent may bee the freer from checke or chaunce what will you conclude Phi. He must bee to vs as an heathen Theo. And what then must heathen Princes bee depriued of their Crownes and Scepters Was not Caesar an heathen when our Sauiour willed all men to giue to Caesar the thinges which were Caesars Was hee not an heathen Magistrate before whome Christ stoode when hee sayde Thou couldest haue no power ouer mee vnlesse it were giuen thee from aboue Were they not heathen Princes to whome Peter and Paul required and charged all Christian Princes to bee subiect without all resistance Did not the Church of Christ taught by them so to doe submit her selfe for the space of three hundered yeeres to heathen Princes and those terrible and most bloudie tyrants Phi. We deny not this Theo. You can not If then disobayers of the Church must be vsed no worse than heathens and publicanes ergo they must neither bee spoiled of their goodes nor afflicted in their bodies nor remoued from their seates if they be Princes For these things by Gods Law the Church might not offer to Pagans nor Publicans Phi. This that Christ saith if he heare not the Church let him be to thee as an Ethnicke and a Publicane is by the iudgement of S. Augustine more grieuous than if he were slaine with the sword consumed with fier or torne with wilde beastes Theo. And why because the iudgement of God to the which he is reserued shall bee more heauie to him than any humane torments can be And this maketh rather against you than with you For if the neglecter of the Church shal be so grieuously punished at Gods hands why doe you challenge to your selues the corporal correcting and chastising of such as disobay the Church And so Saint Augustine expoundeth himselfe It is by and by added saith he by our Sauiour Amen I say vnto you What you bind on earth shall bee bound in heauen that we should vnderstand how grieuous a punishment it is to bee left vnpunished by man and to be reserued to the iudgement of God Phi. The Church hath decreed that heretikes shall not beare rule ouer Catholikes and this voice of the Church all men are bound to heare vnlesse they will be counted for Pagans and Infidels Theo. First the Church can make no such decree next the Church of Christ neuer made any such Decree Phi. May not the Church make that Decree Theo. Shee may not Her power concerneth the soules of men and not their bodies and neuer goeth beyond the word and Sacraments Shee may not intermeddle with the temporal states and inheritances of Priuate men against their willes much lesse with the thrones and swords of Princes The Church cannot giue leaue that children shall disobay their Parents nor seruants their Masters nor weomen their husbandes because God hath already commanded they shall obay whose precepts the Church is with al reuerence to receiue and with all diligence to obserue and not to frustrate or hinder the least iote of his heauenly will and Testament If any particular places or persons attempt the contrarie they cease to be the Church of GOD in that they wilfully reiect and change the worde of God S. Augustine saith well Non debet ecclesia se Christo praeponere The Church may not preferre her selfe before Christ. Neither may we beleeue the true Churches them selues vnlesse they say and doe those things that are consonant to the Scriptures Yea we must accurse the Angels in heauen if they should do otherwise The whole Church oweth the same dutie to all and euery the precepts of God that ech priuate person doth And therfore shee may not dissolue nor disappoint the least of them Now the Church her selfe is commanded by the mouth of Christ and his Apostles to honor and obay Princes For these precepts be general touch the whole church Giue to Caesar the things that be Caesars Let euery soule be subiect to the higher powers Submit your selues to the king as the chiefest For so is the will of God neither Monke Priest Prelate Pope Euangelist or Apostle exempted as in the place where I haue already shewed Ergo shee hath no right to dishonour or depose Princes nor to licence their subiects to resist them at her will and on her warrant which is the grounde that you build on Phi. They be but flatterers of Princes that so say or heretikes that so thinke that the ministers of Christes most deare spouse of his very mysticall bodie his kingdome house on earth whom at his dâparture hence he did indowe with most ample commissioÌ and sent foorth with that authoritie that his father before gaue vnto him haue no power ouer Princes to denounce or declare them to be violators of Gods and the Churches Lawes nor to punish them either spiritually or temporally not to excommunicate them nor to discharge the people of their oth and obedience towards such as neither by Gods Law nor mans a true Christian may obay Theo. If we knewe not your accustomed brauerie you might somwhat trouble vs with your insolent vanities but now we haue so good experience of your fierce lookes and faint harts that we neede not feare your force Bring somwhat besides your own conceit that the Pope may depose Princes and then call vs flatterers and heretikes at your pleasure If not take heede you proue not presumpteous and stately rebels against God and man I winne you be the
ministers of Christs spouse and kingdom no more than his Apostles were if so much and your commission is no larger than theirs if it be so large and yet the Apostles themselues had no power to depose Princes but submitted their bodies and liues to the powers which God had ordained and taught Christes most deare spouse his very bodie mystical to do the like and shee did so not offering any example of resisting and deposing Princes for a thousand yeres after shee first receiued at her husbands mouth a charge to honour them and in earthly things to obay them As for your Episcopall power ouer Princes if that be it you seeke for and not to take their kingdomes from them I tolde you before if they breake the Law of God you may reproue them if they heare you not you may leaue them in their sinnes and shut heauen against them if they fall to open heresie or wilfull impietie you may refuse to communicate with them in prayers and other diuine duties yea you must rather yeeld your liues with submission into their hands than deliuer them the word and sacraments otherwise than God hath appointed farther than this if you will go to the temporall punishing and finall displacing of them from their thrones and to the discharging of the people from the oth and obedience towards such Princes which is the right intent of your Romish censures as your owne woordes import though your cause were neuer so good as yours is starke naught you then turne religion into rebellion patience into violence wordes into weapons preaching into fighting fidelitie into periurie subiection into sedition and in steede of the seruantes of GOD which you might bee by enduring you become the Souldiers of Satan by resisting the powers which GOD hath ordayned Phi. Your threates were somewhat if the Church had not first deposed them Theo. Pull not out your owne eyes with your owne handes The Church hath no such Commission from Christ. Shee can not discharge smaller dueties as of children to their Parents and wiues to their husbandes much lesse greater as subiection othe and loyaltie to Princes Say if you dare that the Preceptes of subiection and submission vnto Princes in the sacred Scriptures doe not binde Bishoppes as well as others If they doe then marke what mockeries you make of the woorde of God Let euery soule and therefore euery Bishoppe bee subiect to the higher Powers that you will haue to stande vntill the Bishoppes depose them and take their power from them You must bee subiect the Bishoppes you meane as long as they list For if they like not their Prince by your Doctrine they may displace him Submit your selues to the king as excelling all others but you will bee sure to excell him and when you see your time to make him the meanest amongest the people Giue vnto Caesar the thinges that bee Caesars but if Caesar anger you you take from him goods Landes Scepter sworde life and all O worthie interpreters of Gods heauenly will A fewe such glozes will helpe Christ himselfe out of his kingdome such cunning you haue to defeate the commaundementes of the holy Ghost and to spoyle innocent and Christian Princes of their Crownes when you lyst to displace them Phi. They bee your foolish additions and not ours Theo. Auoyde the textes which wee bring without these or the like constructions and take the whole cause for your labour Well you may florish with the name of the Church where I say the Bishoppes and require some causes before Princes shoulde bee deposed which I referre to the discretion of the deposer but in effect your answeres must bee as I report them For what if the Pope offer open wrong to Princes of his owne Religion as hee did to Philippe the Faire King of Fraunce to Frederike the second Germane Emperour and to many others Who shall reuerse his definitiue sentence by your doctrine but himselfe that either for shame may not or for pride will not relent from his error Phi. Therefore wee referre the right of deposing Princes to the Church because wee woulde bee sure to haue it done by Lawe order and iudgement Theo. And that solemne proces of Lawe order and iudgement in your Church which you crake of when all is done is nothing els but the Popes pleasure for hee will bee tied neither to Councell nor Canon farther than standeth with his liking his Decrees be Canons and a reason of his fact may no man aske him by your Lawes and therefore Princes haue a warme sute to depend on such Lawes orders and iudgements As for the Church of Christ she neuer tooke any such thing vpon her neither did shee euer make any Decree that Prelats might depose Princes She endured as well heretikes and Apostataes as Pagans and persecutours many hundred yeeres to the glorious triall of her fayth and eternall reward of her patience Onely Gregorie the 7. Bishop of Rome more than a thousande yeres after Christ in the heighth of his pride and furie gaue the first onset to depose his Lord and master and others after him were easily led to followe his example but to this day neuer christian king nor Realme acknowledged or obeyed that power in the Pope which yet he doth wickedly chalenge as you do wilfully defend Phi. It may please the gentle readers to enforme their consciences partly by that is sayde before and specially by that which followeth Where they shall finde that streight vppon the first conuersion of kinges to the faith as the good and godly haue euer obeyed the Church and submitted themselues to ecclesiasticall censures and discipline so the euill and obstinate could neuer orderly discharge themselues from the same without euident note of iniustice tyrannie and irreligiositie and were either in fine brought to order penance or else to confusion both temporal and eternal Theo. Hee must be very gentle that will enforme his conscience with your bare surmises other enformations you giue none That which is said before is to small purpose that which followeth is to smaller Neuer good nor godly king obeyed the Popes sentence of deposition and besides the Pope neuer Church Councell nor Pastour offered any such wrong to Christian or heathen Princes What you call orderly discharging of themselues I knowe not the wisest and worthiest Princes that those dayes bred neither dissenting in fayth from the Bishop of Rome nor then doubting of his Pastoral headship ouer the Church such was the blindnes of their times yet openly despised and vtterly resisted his arrogant censures in depriuing Princes and howsoeuer by warres conspiracies and treasons hee tyred some of them God giuing Princes for the neglect of his trueth and number of their sinnes into the handes and power of Antichrist yet others bridled and kirbed your holy father himself in such sort that he had small ioy of his enterprise Of their eternall confusion
to come from God and not from man If you saie that Abia sought not for the kingdome but for Religion though his owne wordes sound to the contrarie knowe you that as Ieroboam was starke naught so Abia for all his crakes and your praises was little better The holie Ghost whose report wee must beleeue before yours saieth that hee walked in all the sinnes of his Father which hee had doone before him and that his heart was not right with the Lorde his God And the sinnes of his Father are thus described in the Scripture Iudah wrought wickednesse in the sight of the Lorde and they prouoked him more with their sinnes which they committed than all that which their Fathers had doone For they also made them high places and images and groues on euerie high hill and vnder euerie greene tree There were also Sodomites in the Land that did according to all the abominations of the people which the Lord had cast out before the children of Israel This was in the time of Roboam Abia walked in al his waies and therefore lacked not much of Ieroboans wickednesse though you make him a victorious religious conquerour That Edom and Libuah reuolted from king Ioram is verie true but that their reuolt was either lawfull or for religion that you proue not Edom had no such respect they were prophane persons and Infidels and as soone as they sawe their time they cast off the yoke which the kinges of Iudah had laide vpon them But not long after in the raigne of Amaziah they were meetely wel plagued by the king of Iudah for their reuolting he smiting tenne thowsand of them with the sworde and taking other tenne thowsand aliue and casting them down from the top of a rocke that they burst al to peeces thereby to giue them a iust recompence for their former rebellion The Scripture saith that Libuah a citie of the Priests as appeareth by the first allotment made in the 21. of the booke of Ioshua rebelled at the same time but it commendeth their rebellion no more than it doeth the rebellion of Edom. It will be as hard for you to proue either of them did well as that your selues may do the like Leude deedes are reported in the Scripture as will as good but not commended No more are these Phi. The text saith they did it because the king of Iudah had forsaken the Lord God of his fathers Theo. The Scripture doth not set down the cause why they might lawfully doe it but addeth this as a reason why God suffered these troubles to fall on king Ioram As if it should haue said no maruell to see these rebell against him for he had forsaken the God of his fathers And if this were a fault in king Ioram to forsake the God of his fathers as in truth it was how can the priests of Libuah be excused for seuering themselues from the line of Dauid without warrant from God that which was worse from the temple seruice of God established by expresse commandement at Ierusalem If that be true which you say that Libuah could neuer be recouered again to the kingdom of Iudah your selfe conuince them of a pestileÌt wicked reuolt For though they might pretend religion against king Ioram yet against the godly kings of Iudah which followed as Ezechiaâ Iosias others they could pretend none therfore by your own confession it was no defection from Iorams idolatrie but a plaine rebellion against the kingdom of Iudah an vtter renouncing the Altar Temple seruice of God at IerusaleÌ Which how it might stand with their duties to God his law we yet conceiue not neither wil you euer be able to iustifie that fact of theirs with all your cunning and eloquence The ten tribes assembled to sight with Ruben Gad for building an Altar by Iordan against the commandement of God and therein they did but their duties If you aske by what authority they did it the answere is easie Their commonwealth coÌsisting of 12. tribes al indued with like soueraignty ten might lawfully represse two without any farther warraÌt as after they did the Beniamits for that filthy fact of the men of Gibeah But yet at this time Ioshua liued whom God himselfe had appointed captaine ruler of the 12. tribes therfore besides that authority which the whole had ouer a part that in common regimeÌt is sufficeÌt there was a superior magistrate at the denouÌcing of these wars and though they had fought togither as equals yet will not that example ratiâie the rebelling of subiectes against their Princes which is your purpose Phi. Since Christs law religion was establâshed diuerse great honorable fights haue bin made for the faith against princes and prouinces that vniustly withstood and annoied the same Theo. What warres haue bin for religion since the comming of Christ if you meane between Prince Prince Realme Realme is bootles for you to seeke needlesse for vs to answere We dispute not what causes may iustly be pursued with battel but what what persons are permitted to take the sword against whom And vnto the time of Gregory the 1. which compasse you take to bring vs some presidents of your doings you can not shew that euer christian subiects did beare armes against their Princes for any quarrell of regilion were allowed Rebellions were rife in those ages as well as now but we deny that the Church of Christ or the godly Bishops of those times did euer consent allow or like those tumults much lesse procure them or vse them for the safegard of their Sees as you beare men in hand they did Phi. In old times of the primatiue church the christian Armenians lawfully defended themselues by armes against their Emperor Maximinus Theo. You that feare not to depraue the scriptures wil make no bones to corrupt vitiate other Stories at your pleasures The Armenians being no subiects but confederats wheÌ Maximinus would haue compelled them to worship idols to that ende offered them force resisted as they lawfully might of fellowes friends became straÌgers aduersaries The words of Eusebius are very plaine for that purpose Maximinus had also warre with the Armenians who of long time before that had bin friendes confederates with the Romanes That people being christians very deuoute this hatefull tyrant attempting to force to the sacrifices of idols diuels made them of friends foes of collegues enimies Phi. The Catholike people of diuers Prouinces haue often by force defended and kept their Bishoppes in their seates against the Infidels but specially against the commaundements of heretical Emperors yea and resisted them in defence of their Churches and the sacred goods of the same As the Citizens of Antioche defended their Church against the Emperour Galerius his officers Theo. Your generall and voluntarie
as soone as the Pope by his letters willed them Theo. The one halfe of the electours were Bishops that neither durst nor would abide the Popes furie in the other halfe it was easie to finde one that would be seduced displeased or some way corrupted to go to the choice of a new but that the elect of theirs was slaine the same yere in the siege of Vlme William of Holland that was choseÌ next after him had as short a dispatche by those that tooke part with Fredericke And had you not beene more actiue with your poisons than lucklie with your elections Fredericke had sped them faster than you had named them Phi. His own bastard stisled him Theo. But his Antagonists first drenched him so Cuspinian sayth The Popes hatred against the Prince ceased not whom he night and day deuised how to destroy after the conspiracie of Theobaldus Franciscus Gulielmus of San Seuerine and Pandulphus was detected who coÌfessed they were set on by the Pope as Peter de Vines witnesseth in his second booke tenth thirtieth epistle Yet at last the prince could not be so watchful but when he returned to Apulia hee was poysoned And lying very sicke of the potion which he tooke and beginning at length to recouer he was stifled of Manfrede his base sonne with a pillow as he lay in his bed Thus you made away that worthie Emperour Frederike the second and these bee the weapons of your Romish warfare against Princes excommunications rebellions poysons Phi. You raiâe without all reason Theo. I speake no more than trueth Your owne examples shall iustifie the same Omitte Henry the seuenth called Henrie of Lucenburg whome a Dominican Frier poysoned in the chalice Lodouike of Bauaria and king Iohn of this lande were they not thus persued and thus dispatched Beginne with Lodouike the fourth What cause had Iohn the 22. to curse and banne him and to condemne him for an heretike Phi. Platina telleth you he called himselfe Emperour without the authoritie of the See of Rome and ayded the deputies of Italie to get the citie of Millan and to be Lords ouer it Theo. Two shamefull sinnes I assure you He had foure voyces when he was first chosen in contentioÌ with Frederike of Austria Auentinus saith he had fiue after in the field he tooke the other elect prisoner and so ended the strife why then should he not take himselfe to be lawful Emperour Phi. The fourth voice which did the deede was cunningly stollen For where the Marquesse of Brandenburge then absent wrate his letters for Frederike his name was rased out and Lodouikes conuaied in Theo. Sir by your leaue that is a legend The marquesse of Brandenburge sent his substitute with a general coÌmission to choose as hee sawe cause though as some said his meaning were that Frederike should haue his voyce and that instruction hee had giuen priuatly to the partie that was sent who deceiued his expectation and named Lodouike The second obiection is more absurd For Lodouike aided those that stoode for the safetie of the Empire against the Popes incourses practises And that since he was chosen Emperour in honour and equitie he was bound to do Phi. He ayded them against the Church Theo. The Church of Christ hath nought to do with the warlike wilful tumults of Popes Phi. He made a new Pope against Iohn the 22. and set him vp as an Idole in Peters chaire Theo. The Pope before that had done the worst he could against Lodouike openly excoÌmunicating him and all his fauourers and appointing him three monethes to renounce the election to the Empire that was made of him and come personally to excuse himselfe of his fact in giuing ayde to heretiques schismatikes and such as were rebels against the Church He also depriued al Clergie men that yeelded the Prince any counsell helpe or fauour And when Lodouike appeared not the Pope accursed him and condemned him of heresie These be the sober and graue proceedings of your holy father which he and his flatterers called the defence and exaltation of the church But the sounder and sincerer of his owne Canonists and schoolemen abhorred as the confusion and desolation of all Godlines Hermannus then lyuing sayth These proceedings against Lodouike were curiously obserued by some but very many reputed them litle worth because as men said they were examined by the Doctours of both Lawes pronounced by them to bee vtterly voyde Yea many famous diuines well commended for their learning and life concluded the Pope to bee an heretike for certaine errors which hee coldly recanted at the houre of his death and Benedictus his successor is reported to haue publikely condemned those erronious opinions Phi. Nothing is so well done that all men like it Theo. It must needes bee euill that so many of your owne side mislike yea which the Pope that came next most of all others misliked For when the kinges of Fraunce and Apulia by their Legates defaced the person of Lodouike and rehearsed what thinges hee did against the Church the Pope replied nay wee did against him Hee would haue come to the feete of my predecessor if hee might haue beene receiued to fauour and that he did hee did it prouoked The Prelates and Princes of Germanie being assembled at Franckforde with their common consent reiected all the Popes iudicial processe against this Emperour as wholy voide and of no validitie the Prince declaring so much by his Imperial decree By the counsell and consent of all the prelats princes of Alemannie assembled at our towne of Francford wee denounce determine these processes of Pope Iohn against vs to bee none in Law and of no strength or force And wee straitly charge and commaund all and euery within the limittes of our Empire of what condition state soeuer that no singular person nor societie presume to obserue the sayde sentences of excommunication and interdiction Where also you may see the protestations and allegations of that Prince against the doings of Pope Iohn taken out of the groundes of your owne Canons and the very same that are defended of vs at this day as warrantable by the sacred Scriptures and auncient order of Christes Church namely these The Prince hath his sword or dominion not from the Pope but only from God The sacred Canons and the Church of Christ prohibite and doe not graunt to the Pope the right of the Empire and power in temporall things The sentence is ipso iure none which is erroneous as when it commandeth the subiect not to obey his superiour or prescribeth any thing against God or the Scripture But it is manifest that Pope Iohn hath coÌmaunded that our subiectes shall not obey vs to whome all that are in our Empire ought to yeeld alleagance and reuerence by the Lawes of God and man This
hee did vppon conference had with the best learned that were in his age When it was knowen in Germanie what Pope Iohn had decreed Ludouike sayth Auentine consulted the best Lawyers and skilfullest diuines that were in Italie Germanie or France especially the doctors of both lawes and diuines of Bononia and Paris They all wrote back that the actes and decrees of pope Iohn against the Emperour were repugnant to Christian simplicitie and the heauenly Scriptures The men of note and such as wrote against the Pope for this inordinate presumption were Marsilius Patauinus Iohannes Gandauus Andreas Laudensis Vlricus Haugenor Luitpoldus de Babenburg Dante 's Alligerius Occam Bergomensis Michael Caesenas Phi. What Recken you these The most of them were condemned by the Church of Rome for heretiks Theo. They were condemned by the Pope for speaking truth Marsilius booke is extant intituled The defender of peace What error can you charge him with but this that hee wrote against the insufferable pride and ambition of the Pope Dants error for the which he was condemned your friendes affirme to be this for that in his booke of the Monarchie he saide The Romane Empire had no dependance of the Pope in temporall things but only of God Occam the Minorite pursued that argument so farre that he brought the Popes power and his Prelates touching their teÌporal dominioÌ to nothing These were their errors for yâ which the Church of Rome otherwise called the Pope and his Cardinals condemned these learned and innocent men With as good reason you might haue condemned christ and his Apostles for the same causes S. Paul auoucheth the one There is no power but of God and Christ himselfe commaunded the other Kings of nations beare temporall rule You shall not doe so Phi. They held other errors Theo. Euen such an other For this was against the state and pride of Prelates and that touched their cofers and treasures which indeede were their Goddes The Poore Franciscanes beganne to dispute that it was a signe of more perfection and a neerer resemblance to the life which Christ and his Apostles ledde on earth for clergie men to renounce the world and possesse nothing of their owne rather than to nestle themselues iâ the sweetest and richest seates of christendome and tâ heape vp mammon and wealth in such abundance that they were able not only to beard Princes in their Palaces but also shoulder them in the field The ground of their opinion they tooke from your canon Law and your holy father himselfe in erecting the Rule of Frier Frauncis could confesse as much mary when the Emperour in hatred of the Popes hauftines and greedines cast some fauour to the Franciscanes the Pope to match the Prince gaue forth an edict and made it heresie to say that Christ his Apostles possessed nothing in this world which because the Friers impugned in their schooles and sermons the Pope coÌdemned them and all their aiders and abetters whereof Lodouike was one for heretikes This is that other heresie for the which Micheal Cesenas Occam and other Franciscanes and Lodouike the Emperour as a Patrone of theirs were impeached which Platina thinketh was scant aduisedly doone by the Pope and his counsellers Pope Iohn saith he set foorth a Decree wherein he declared them to be rebels to the Church of Rome heretikes which affirmed that Christ and his Disciples had nothing of their owne This decree doth scant accord with the sacred Scripture which testifieth in many places that Christ and his Disciples had nothing of their owne Thus your holy father to spite the prince and to reuenge such as opened their mouthes at his sumpteousnes and furiousnes made it heresie to commend humilitie and pouertie Philand That Christ and his Disciples did possesse nothing neither in priuate nor in common this was their error and not as you report it Theo. In deede it is worth the noting howe finely your Holie Father did circumuent them For where they ment that Christ and his Apostles lefte the worlde to follow their vocation and woulde after possesse nothing superfluous neither in priuate nor common but helde themselues satisfied with apparell and foode such as the goodnesse of GOD by the almes of other or by their owne industrie not slacking their function did prouide for them the Bishope of Rome hauing alreadie gotten a good part of the Empire into his hands and daily deuising newe quarels to get more and besides oppressing al Christian Realmes with intollerable taxes and paiments for the maintaining of his warres and furnishing of his other expences which were both needeles and excessiue and knowing by this vrging of christs and his Apostles pouertie which the friers began euerie where to publish how vnlike he should appeare to S. Peter whose successour hee would seem to be peruerted the wordes and sense of the poore friers as if they had taught that the diete and raiment which Christ and his Apostles vsed had not beene their own but wrongfully taken and vniustly withheld from others that were the right owners and with this shifte made it heresie and blasphemie to say that Christ had nothing of his own where the friers were neuer so madde to defend that Christ and his Apostles had no right nor proprietie to the clothes which they ware and meates which they vsed but they rather detested the monstruous wealth and riote of Monckes and Bishops which pretending to forsake the worlde and followe Christ heaped greater riches and wallowed in oftner pleasures than any secular persons which soare when the wretched friers began to touch they were condemned and burned for heretikes These were the principal grifes against Lodouike which the Pope and the Cardinals could neuer digest I meane his resisting their pride and misliking their wealth for these causes when he offered reconciliation and satisfaction that the Christian world might haue rest from those domesticall warres and miseries the Pope would receiue none but on these conditions that the Prince shoulde confesse him selfe guiltie of al those errors and heresies that were laide to his charge that he should resigne the Empire and not resume it without the Popes leaue that he should put himselfe his Children and his goods into the Popes hands to be done withal as should please the Pope Such was the mildnesse of this Romish Sainct that his hart could not be satisfied but with the vtter destruction of the Emperour and his children which when the Princes and Bishops of Germanie perceiued they signified their generall determination to Lodouicke in these wordes Most gratious Lord and Emperour the Princes electours and other the faithfull of your Empire perusing the articles of your submission which the Pope requireth and resteth on with one consent haue decreed them to be conceiued to the subuersion and ouerthrow of the Empire so that neither you nor they by reason of the
Prince tooke part with God then your clergy were but Antichristes Atturnies and all your Apologies Defences Replications and Demonstrations are but prophane brables and quarels such as Iulian or Porphyrie might and did obiect against Christ for that his faith came first into the worlde by the disordered rashnesse as they thought and tumultuous headinesse of the common people euen as the Iewes also disdained Christ himselfe and said of his followers Doth any of the Rulers or of the Pharisees beleeue in him but this people that know not the law are cursed If your Bishops held the faith then had you wrong before God but no violence before men sith euerie Realme may dispose them-selues their Landes and liuinges as they see cause and make choice of their religion and teachers though they take not vpon them to decide and define which is truth and which errour as you falsly and scornefully report Phi. Thy make it treason to call their proceedinges heresie Theo. To call the Prince tyrant or heretike is no point of Religion but plaine rayling on powers which all christians are prohibited That law represseth the filthines of your tongues it forceth not the perswasions of your hearts it is no decision of heresie but a prohibition of cursed and intemperate speech which of duty you should forbeare and the Prince may iustly punish Phi. Shall it be death for a man to speake what he thinketh Theo. If the speach be slaunderous or opprobrious why should it not He that curseth his father or mother shal dy the death by the law of God and the selfe same reuerence is due to the magistrat thou shalt not raile vppon the iudge nor speake euill of the ruler of the people yea saith Salomon Curse not the king no not in thy thought and though Dauid himself in respect of his oth spared Shimei that railed on him yet he charged Salomon his sonne to giue him ââ his deserts Thou shalt not count him innocent for thou art wise and knowest what thou oughtest to do vnto him therefore thou shalt cause his hoare head to goe downe to the graue with blood Therefore you must either leaue railing with Shimei or not thinke it much to suffer at Salomons handes as Shimei did Phi. The Princes person we will spare but that shal neuer driue vs to think well of your proceedinges Theo. If this Realme haue receiued or established any other faith than that which Christ commaunded the Apostles preached the catholike church imbraced then let all our proceedings bee violent disordered and reprochfull but if we haue not then looke to your selues For the Prince and the Parliament had Gods and mans authoritie to do as they did Phi. If doth not hurt vs our faith is catholik Theo. No one point of your faith which we reiect is catholike And the reformation which is now setled by the lawes of this Realme in matters of religion is warranted by the word of God and auncient iudgement of Christes church Phi. Nay our faith is grounded on the sacred Scriptures the generall consent of the catholike church Theo. Proue that and we require no more Phi. Will that content you Theo. Yea verily But you were best beginning a fresh matter to spit in your hand and take better hold than heretofore you haue done Phi. My handfast is so sure that you shall not shake it off Theo. Your heart serueth you what soeuer your handfast doth Proceeding with the next part wee shall see how sure you holde The end of the third part THE FOVRTH PART SHEWETH THE REFORMATION OF THIS Realme to be warranted by the word of God and the ancient faith of Christes Church and the Iesuites for all their crakes to be nothing lesse than Catholikes Phi. WHAT one point of our religion is not catholike Theo. No one point of that which this Realme hath refused is truely catholike Your hauing and adoring of images in the church your publike seruice in a âoung not vnderstood of the people your gazing on the Priest whiles he alone eateth drinketh at the Lordes table your barring the people from the Lordes cup your sacrificing the sonne of God to his father for the sinnes of the worlde your adoring the elementes of bread and wine with diuine honour in stead of Christ your seuen Sacramentes your Shrift your releasing soules out of Purgatorie by prayers and pardons your compelling Priestes to liue single your meritorious vowing and perfourming Pilgrimages your inuocation of Saincts departed your rules of perfection for Monkes and Friers your relying on the Pope as head of the church and Uicar generall vnto Christ these with infinite other superstitions in action and errors in doctrine wee deny to haue any foundation in the Scriptures or confirmation in the generall consent or vse of the catholike church Phi. We sticke not on your words which you vtter to your most aduantage but be not these things as we defend them and you reiect them Catholike The. Nothing lesse Phi. What count you catholike Theo. You were best define that it toucheth you neerest Phi I meane catholike as Vincentius doth that wrote more than 1100. yeares ago Theo. So do I. And in that sense no point of your religion which this Realme hath refused is catholike Phi. All. Theo. None Phi. These are but bragges Theo. Indeede they are so Nothing is more common in your mouthes than catholike and in your faith nothing lesse Phi. Who proueth that Theo. Your selues who after you haue made great sâurre for catholike catholike and all catholike when you come to issue you returne it with a non est inuentus Phi. Will you lie a litle Theo. I might vse that sometimes which is so often with you but in this I do not Phi. I say you do Theo. That will appeare if you take any of those points which I haue rehearsed Phi. Which you will Theo. Nay the choice shall be yours because the proofe must be yours Phi. Take them as they lie Hauing and worshipping of Images in the church is it not catholike Theo. It is not Phi. Eight hundred yeares agoe the generall councell of Nice the second decreed it lawfull and euer since it hath beene vsed Theo. Catholike should haue foure conditions by Vincentius rule this hath not one of them There can nothing be catholike vnlesse it be confirmed two wayes first by the authoritie of Gods law and next by the traditioÌ of the catholike Church not that the canon of the Scripture is not perfect sufficient enough for all pointes of faith but because many men drawe and stretch the Scriptures to their fansies therefore it is verie needefull that the line of the Propheticall and Apostolicall interpretation should bee directed by the rule of the ecclâsiasticall and catholike sense Now in the catholike Church her selfe we must take heede wee hold that which hath beene beleeued at all times in all places of all
persons for that is truely and properly catholike By this rule your erecting adoring of images in the church is not catholike For first it is prohibited by gods law where the text goeth against you the gloze caÌnot helâ you If there be no precept for it in the word of god in vaine do you seek in the church for the catholike sense and interpretation of that which is no where found in the Scriptures If it bee not Propheticall nor Apostolical it cannot be catholike nor ecclesiasticall Againe how hath this beene alwaies in the church which was first decreed 780. yeares after Christ It is too yong to bee catholike that began so late you must go neerer Christ his Apostles if you wil haue it catholike or ancient Thirdly al places persons did not admit the decrees of that couÌcell For besides Africa Asia the greater which neuer receiued them the churches of England France Germanie did contradict refute both their actions reasons And in Greece it selfe not long before a Synod of 330. Bishops at Constantinople condemned aswel the suffering as reuerencing of images Phi. The most part of this that you say is false the rest we litle regard so loÌg as we be sure the church of Rome stood fast with vs. Theo. Al that I said is true as for the church of Rome she can make nothing catholike That the church of England detested that 2. councell of Nice Roger Houeden that liued 400. yeares agoe witnesseth Charles the king of France sent ouer into England the Actes of a Synod sent him from Constantinople Where out alas are found many vnseemely things contrary to the true faith specially for that it is there confirmed with the general assent of all the East teachers to wit of 300. Bishops moe that images ought to be adored the which the church of God vtterly detesteth Against the which Albinus wrote an epistle maruelously grouÌded on the autority of the diuine scriptures caried it with the said Synodical acts in the name of our english Bishops princes to the K. of France Charles two yeares after called a great Synod of the Bishops of Fraunce Italie and Germanie at Franckford where the 2. councell of Nice was reiected and refuted Phi. Nay the councell of Constantinople against images was there reuersed and explosed Theo. Your friendes haue done what they could to make that seeme likely and many of your stories run that way for life but the worst is the men that liued and wrate in that verie age doe marre your plaie Regino saith Pseudo synodus Graecorum quam pro adorandis imaginibus fecerant à Pontificibus reiecta est The false Synode of the Graecians which they made for defence of the worshipping of images was reiected by the Bishops assembled at Franckford vnder Charles Hincmarus Archbishop of Remes then lyuing when these thinges were in freshe memorie saieth thus of Charles his Councell The seuenth general councell so called by the Graecians in deed a wicked councell touching images which some would haue to be broken in peeces some to be worshipped was kept not long before my time by a number of Bishops gathered togither at Nice and sent to Rome which also the Bishop of Rome directed into France Wherfore in the raigne of Charls the great the Sea Apostolike willing it so to bee a generall Synode was kept in Germany by the conuocation of the said Emperour and there by the rule of the Scriptures doctrine of the fathers the false councel of the Graecians was confuted vtterly reiected Of whose confutation tâere was a good big booke sent to Rome by certaine Bishops from Charles which in my yong yeares I read in the Palace Vrspergensis hath bin vnder the file of some monkish deprauer as many other writers fathers haue bin For in him you haue razed out the name of the citie of Nice put in CoÌstantinople to make men beleeue the Synod of FraÌckford condemned not the 2. Nicene councel that setled adoration of images but an other of Constantinople that banished images Vrspergensis saieth The Synod which not long before was assembled vnder Irene Constantine her sonne in Constantinople called by them the seuenth generall councell was there in the councell of Franckford reiected by them all as void and not to be named the 7. or any thing else Here some foolish forgerer hath added these words in Constantinople whereas it is euident the councel vnder Irene and Constantine her sonne was kept at Nice not at Constantinople Hincmarus that liued in the time of Charles and read the booke it selfe of the Synode of FraÌckford when it was first made saith the Bishops assembled in Germany by Charles vtterly reiected refuted the councel of Nice called the seuenth generall councell The very same words at Constantinople are in the actes of the councell of FraÌkford as LaureÌtius Surius saith though very falsly for though that I find in the booke it selfe contrary to the plaine words in many places and namely in the 4. booke 13. chapter where they are refelled from comparing themselues with the 1. Nicene councell because they were assembled in the same city so li. 4. ca. 24. But if the words had bin conueied in as they are not except Surius copie be framed by Surius himself to verifie his own saying what proofe is this that the Synod of Franckford neuer deâreed against adoration of Images but rather with it as that mouthie Frier obserueth where the reasons and authorities of the 2. Nicene councell for adoring images are truely and fully refuted throughout those foure bookes And his conclusion that wee haue forged those bookes conueied them into the Popes library where they ly written in auncient characters as the keeper of the Popes library confesseth is like the rest and not vnlike himselfe who careth not what he writeth so it serue his humour and helpe his cause For otherwise who that were master of himselfe would suppose it easier for vs to forge foure whole bookes in Charles name and to write them in auncient handes and thrust them into the Popes librarie and into many other churches and Abbaies and no man spie it than for you hauing the bookes so many hundreth yeares in your keeping to put in this one word Constantinople And if our lucke were so good to forge so neere the Popes nose and not be descried who forged Hinâmarus Regino Houeden Vrspergensis Adon Auentine and others that testifie the Councell of Frankford refuted the false Synode which the Graecians kept Pro odorandis imaginibus For the adoring of images If you were so negligent as to suffer so many to be forged against you and laide in your libraries you not find it how iust cause haue wee to perswade our selues that you would winke with both eies when others should be corrupted to make for your
purpose Phi. Many you know report for vs that Charles and his councell condemned the breakers of images and a number of your owne side confesse the same Theo. In stories we must not respect the number vehemencie but the antiquitie and sinceritie of the authors Two hundreth that liued long after were not acquainted with the deedes themselues can not counteruaile two that liued in the same age and had the full perusing of their actes Againe your later writers were all addicted to images and therefore they would not acknowlege that euer the councell of Franckford condemned the councell of Nice for adoring images Lastly it is not altogether a lie when they say the councell of Franckford refused the councell of Constantinople For where the councell of Constantinople said it was idolatrie to haue them and the councell of Nice defined it lawfull to worship them the councell of Franckford as Hincmarus confesseth liked neither but held it a thing indifferent to haue them adiudged it a meere impiety to worship them Phi Then hauing of images you graunt was catholike though the worshipping of them in some places were not so taken Theo. The hauing of images was neuer catholike and the worshipping of them was euer wicked by the iudgement of Christes church Phi. At this time the West church did not gainesay the hauing of them Theo. The West church at this time vsed them only as ornamentes and monumentes for the ruder sort to learne the liues and deathes of ancient vndoubted Martyrs but if you forget not your selfe you bee 800. yeres too short of catholik euen then by the churches of EnglaÌd France Spaine and Germanie was the worshipping of images detested and refuted as contrary to the christian faith Phi. By worshipping and adoring of images we doe not meane that godly honor should be giuen to them but only a kinde of external dutie reuerence with the gesture of the body as kneeling kissing censing religious holding vp of eyes and handes before them with such like signes of outwarde submission Theo. Neither do I thinke that Adrian the Bishop of Rome or the Grecians were so blasâhemous brutish idolaters that they decreed diuine honor to dead sensles stocks though your SchoolemeÌ not long before our age came to that grosse âilâhy doctrine salued it with a vaine translatioÌ of the honor that was done to the image as passing from the image to the principall it selfe represented by the image But the Grecians I thinke ment an externall regard reuerence such as is giuen to the sacred vessels bookes elementes that are vsed in baptisme at the Lords Supper For those be their owne comparisons though their words be adoration veneration yet that externall corporall honor giuen to images the West Bishops abhorred as neither catholike nor christiaÌ and the church of Christ long before them condemned as hereticall Gregory the first 200. yeares before Charles called the councel of FraÌckford thought it not amisse to haue painted histories suffred in the church but in no wise the pictures to be worshipped Your brotherhood saith he to Serenus Bishop of Massilia seeing certaine worshippers of images brake the said images and cast theÌ out of the church The zeale which you had that nothing made with hands should be worshipped we praise but we thinke you should not haue broken those images For painting is therefore vsed in churches that they which are vnlearned may by sight read that in the walles which in bookes they caÌnot Your brotherhood should therefore haue spared the breaking of theÌ yet restrained the people froÌ worshipping them that the rude might haue had how to come by the knowledge of the story yet the people not sinne in worshipping the picture Painted stories Gregory thought might be tolerated in the church for the simple to learne the deathes and martyrdoms of many Saints which in bookes they could not but as for worshipping them he confesseth the people should sinne in doing it and the Bishop did well in keeping them from it And treating in an other place of the same matter he saith The children of the church now disperced are to be called togither and taught by the testimonies of the sacred scriptures that nothing made with hands may be worshipped And so concludeth adoration of images by all meanes auoide S. Ambrose speaking of that crosse on which Christ was crucified saith Helena found the title worshipped the king not the wood surely for that is the error of the Gentiles and vanitie of the wicked S. Augustine requiring the Mânichees to shew what one thing they could mislike in the catholik church Bring me not saith he such christians as either knowe not or keepe not the force of their profession Rake not after the rude sort which euen in true religion are intangled with superstition My selfe know many that are worshippers of tombes and pictures I warne you that you cease to speake euill of the catholike church by carping these mens maners whome the church her selfe condemneth and seeketh euery day to correct theÌ as vngracious children Marcellina is reckoned and detested as an heretike by Ireneus Epiphanius and Augustine for hauing the images of Christ and Paul in her closet and setting garlandes on their heades and burning incense to them Marcellina sayth Austen was of Carpocrates sect and worshipped the images of Iesu Paul Homere and Pythagoras with bowing her selfe burning incense So sayth Epiphanius Of this sect was Marcillina of Rome Shee made secretly the images of Iesu and Paul and Homere and Pithagoras and burned incense to theÌ worshipped theÌ And charging the whole sect of Carpocrates with the same fault he saith The heretikes called Gnostici Besides all this haue images painted with colours and some of gold and siluer which they say are the images of Iesu and made in the time of Pontius Pilate when Christ was conuersant amongst men These they keepe closely And so doth Ireneus also witnesse they all restrayning and adiudging it to be heresie and idolatry to cense bow to the image of Christ or Paul as wel as to the image of Homer or Aristotle Phil. Not so neither Theo. Yeas euen so This in manifest wordes is reckoned by these three fathers for a speciall point part of their wickednes as well as the worshipping of other Philosophers images Phi. Put you no distinction betweene the images of Christ other prophane persons Theo. The worshipping of either is heathenisme idolatry Phi. Call you the image of Christ an Idole Theo. Not vnlesse it be worshipped but if it be then is it an Idoll incense burnt vnto it is idolatrie Phi. How proue you that Theo. If the iudgement of christes church in accompting them heretikes for that act do not weigh heauie enough with you the law of God coÌfirmeth the same Phi. Where The. You be
likenes of his owne face and sent to king Abagarus as Damascene and Nicephorus witnesse Theoph. You may well sweare I will neither beleeue you nor Damascene Damascene sayth Fertur quaedam historia there is such a storie spread abroad but hee neither telleth by whom it was made nor of what credite it is and Eusebius that first tooke this storie of Abagarus and that at large out of the monuments of the Citie Edessa reporteth no such thing yea the Church of Rome her selfe some hundreths before Damascene repelled that Epistle of Christ to Abagarus then extant by name as Apocryphall And therfore you bolster an error and abuse the people of God with forgeries long before condemned though since receiued by Nicephorus and other fablers among the Grecians who wrate all they found without iudgement or without all shame fayned that they neuer found except it were in some wicked and witlesse legend such as your Church of late dayes had good stoare Philand And so the image of our Ladie made by Saint Luke you will say is a fable and yet Simeon Methaphrastes doeth confirme it Theoph. Leaue these late and obscure Lyars and bring some-what woorth the answering Philand Saint Basil sayth the painting and adoring of Images is a tradition of the Apostles and so doeth Damascene The woordes of S. Basil are Quam ob causam historias Imaginum illorum honoro palam adoro Hoc enim nobis traditum a sanctis Apostolis non est prohibendum sed in omnibus eccleâijs nostris eorum historias erigimus For which cause I honour and openly adore the stories of their Images And this being deliuered vs from the Apostles is not prohibited but in all our Churches wee erect their histories Theoph. Can you turne vs to the place in Saint Basill Phi. The epistle is not extant but Adrian the Bishoppe of Rome whose credite is sufficient for a greater matter than this doeth alleage iââut of his writings against Iulian the Apostata Theo. Adrian and you bâth shall pardon vs for beleeuing you when wee find no such woordes in all S. Basill Phi. They might be then in Saint Basil though they be not now Theo. If the woordes did agree with the spirit of Saint Basil or with the sâaâe of those tymes or with the rest of the fathers and auncient teachers in Christes Church wee woulde not so much dislike them though they were not found in Saint Basils woorkes but nowe seeing the woordes to be sensibly false if not vtterly wicked and to haue no conuenience with the doctrine of those that taught in the same time or neere about his age and knowing in the contention of the Grecians for images somewhat before Adrian what framing and ââling of fathers there was to beare out either side wee thinke it easier for the Bishoppe of Rome to bee deceiued in a Greeke writer that liued 450. yeeres before him by some false reporter lewd translator or cunning forgeâer than for Basil to bee so great a straunger in the Church of Christ and so manifest a despiser of Gods precepts that hee would openly defend and himselfe vse adoration of Saintes Images without any scruple as deliuered from the Apostles who were farre from hauing farther from teaching the godly to worship the Images of Prophetes Apostles or Martyrs as this deluder dreameth And therefore either shewe vs the Epistle where this is written or else leaue loding the learned fathers names with such vnlearned corruptions Philand Were there not many thinges written by the Catholique Fathers that nowe are perished Theoph. And as many thinges forged in their names that were neuer written by them as appeareth in all their woorkes to this day by the iudgement of your very friendes Phil. This is the next way to call all their writinges and so the whole Christian sayth in question Theoph. You woulde faine haue vs swallowe your monkish impieties vnder the colour of their authorities but the wisedome of God hath better prouided for his church than so The rule of our fayth is the voyce of our Shepheard By that we iudge of the writings of all others be they fâithââll or Infidels If this were written in Basil wee would not receiue it vntill wee had tried it by that touchstone finding no such thing in all his woorkes why should wee regard it Philand There it was though nowe it bee not Theophi There it is not wheresoeuer it was and your alleager hath no suâh credite with vs that wee should trust him Philand Trust no man I praie you that is against you Theo. Wee trust not you to be your owne caruers Phi. This authoritie was alleaged and allowed to be S. Basils in a general Councell 800. yeres agoe Theo. That Councell was neuer receiued nor confessed to be general by the west Churches but reiected and condemned as a wicked coniuration against the faith and the letter there framed in Adrians name besides that it sauoreth altogether of your late forge at Rome is a pestilent and shamelesse depriuation both of fathers and Scriptures Phi. You bee very choice that can like nothing except it be exquisite The. You be worse than grosse if you take such palpable lies to be the fortresses of your faith Omit that fond and false report of Constantines leprosie purposing to bee washed in a bath of infants blood and dehorted from it in the night as hee slept by some that appeared to him whome hee afterwarde knewe to bee Peter and Paul by their Images which Siluester Bishoppe of Rome shewed him and that thereupon Constantine being first a persecuter of the Christians was conuerted and baptized by Syluester and beganne to buylde Churches and decked them with Images in euery place lewder and viler fables than which your legend hath none the rest of Adrians allegations out of the scriptures and Fathers what are they but open iniuries and mockeries of GOD and man The Scriptures which hee bringeth to proue the making and adoring of Images bee these God made man of the slime of the earth after his owne Image Adam of his owne free will called all the beastes of the fielde and foules of the ayre by their proper names Abel of his owne accord presented a sacrifice vnto God of the firstlings of his flocke Noe after the flood of his owne head buylt an altar vnto the Lorde and offered thereon So Abraham of himselfe erected an altar in the honour and glorie of God Iacob also when hee had in his sleepe seene the Angels of GOD ascending descending by the ladder after hee rose of his owne motion set vp a stone on the ground where his head lay and powred oyle on it and named the place Bethel and wee doe not reade that God for this cause was angrie with him Againe the same Iacob worshipped in the toppe of his staffe
peeces to set vp the image of himselfe which God ouerthrew with fire froÌ heauen not in defence of the brasen shape but of his holy name prophaned and illuded by this Apostata Phi. This image the Apostles sawe and suffered Theo. A memoriall of their masters act not abused by the people and erected before they came to preach the Gospell to that place they might suffer but they neuer taught men to make the like nor allowed any to worshippe that Phi. Wee thinke they learned the setting vppe of this image from the Apostles Theo. Eusebius sayth they did it of an heathenish custome and not of an Apostolike instruction His wordes are And no maruell that the Heathens which were healed of our Sauiour did him this honour for so much as wee haue seene the images of his Apostles Paul and Peter and of Christ himselfe drawen in colours and kept in tables which kinde of honour antiquitie of a custome which they vsed when they were heathens was wont to yeelde to such as they counted Benefactors Sauiors Phi. By that you see the images of Christ his Apostles were expressed in colours and reserued by the auncient christians long before Eusebius Theo. Eusebius doeth not report it as a thing either openly receiued in Churches or generally vsed of all christians but as a secrete and seldome matter rising from the perswasion and affection of some which whiles they were heathen had yeelded that honour to other of their friendes fautors to whom they were most beholding For had the Apostles deliuered any such tradition or the Primatiue church of Christ vsed any publike erection of images as you suppose would the councell of Eliberis in Spaine assembled about the time of Constantine the great in plaine words haue banished them out of their churches Placuit picturas in ecclesiis esse non debere ne quod colitur aut adoratur in parietibus dâ pingatur We haue decreed that pictures ought not to be in the churches lest that which is worshipped or adored be painted on walles Woulde S. Augustine thinke you haue pronounced them worthy to erre which sought Christ his Apostles in pictures paintings if the people had bin taught that way to seeke him Sic omnino errare meâuerunt qui Christum Apostolos eius non in sanctis codicibus sed in pictis parietibus quaesierunt So they deserued to erre which sought Christ and his Apostles not in the sacred Scriptures but in paynted walles Or would Epiphanius haue rent the image which he found hanging in the church by Ierusalem and pronounced such painted imagery notwithstanding it represented Christ or one of his Sainctes to be contrary to the Scriptures to the religion of Christ. His words are When I entered the church to pray I found hanging there in the enterance of the saide church a stained and a painted cloath hauing the image as it were of Christ or one of the Sainctes When I sawe this that against the authoritie of the Scriptures the image of a man was hanged vp in the church I did teare it in sunder And I pray you hereafter to command that such cloathes repugnant to our religion be not hanged in the church of Christ. It becommeth your fatherhood rather to haue this care to banish this superstition vnfit for Christes church and for the people committed to your charge By this you may see that images were not receiued much lesse adored in the church of Christ whiles these ancieÌt fathers liued and that to remoue them and keepe them out of the church was then adiudged a seemely care for Christian Bishoppes agreeable with the Catholike profession and publike vse of the church of Christ in those dayes Phi. Gregorie the first you know was of an other minde that images should be suffered and not defaced in the church Theo. Gregorie liued 300. yeares after the councell of Eliberis and 200. after Epiphanius in which time the painting of stories was crept into the church as an ornament for the naked walles and a meane to set before the peoples eyes the liues and labours of the Sainctes and Martyrs but that pictures or images in the church shoulde bee worshipped or adored Gregorie did in most manifest words abhorre alleadging the law of God which we do that nothing made with hands should be adored or serued Phi. Not with diuine honor Theo. You meane with no part of that honor which God requireth of vs. Phi. What else They must not haue diuine honour in whole or in part Theo. Then must they haue none at all For God requireth bodily honor no lesse than ghostly as due to him and by his law excludeth all thinges made with handes from hauing either in saying Thou shalt not bow down to them nor serue them Phi. Bowing the knee is not diuine honour but such as wee yeeld to Parents Magistrates Theo. Bowing the knee is a part of Gods honor as also holding vp the handes and lifting vp the eyes To me saith God shall euery knee bow For this cause saith Paul doe I know my knees vnto the father of our Lord Iesus Christ shewing that the bowing of our knees is an honour due to God euen as the lifting vppe of our handes and eyes belongeth likewise vnto him As long as I liue sayeth Dauid I will magnifie thee on this maner and lift vp my handes in thy name I will sayeth the Apostle that the men pray euerie where lifting vp pure handes And so for the rest Vnto thee saith Dauid do I lift vp mine eyes thou that dwellest in the heauens And againe Mine eyes are euer vnto the Lord. And so of our Sauiour when he praied S. Iohn reporteth He lift vp his eyes to heauen and saide The outward honor therefore of eyes handes kneâs God requireth of vs as his due though chiefly and principally the heart which he will not suffer any man to haue besides himselfe howsoeuer he allow those that present his goodnesse and glorie in blessing and iudging as Parents and Magistrates to haue some part of his corporall but in no wise of his spirituall honour Phi. And so many images haue part of his external though not of his internal honour which is the higher of the twaine and meeter for the diuine maiesty Theo. It is not in your handes to make allowance of Gods honour to whome you list and againe God himselfe hath made a plaine prohibition in this case that images shall haue no part of his externall honour The wordes are as cleare as day light thou shalt not bow downe to them Phi. Not to the images of false Gods Theo. It is but lost labor to reason with such wranglars Haue not I mainly proued that this precept expressely forbiddeth the Image of the true God to be made or bowed vnto Why then take you vp those shifts againe which be false and refuted
Father and the Sonne to proceede both from the Father and the Sonne For the Sonne saith when the spirit of trueth coÌmeth which proceedeth from the father Where he teacheth vs the spirit to be his also because himselfe is trueth And that the holy ghost proceedeth likewise from the sonne the doctrine of the Prophets and Apostles doeth deliuer vnto vs. For Esay sayth of the sonne Hee shall strike the earth with the rod of his mouth and with the spirit of his lippes he shal slea the wicked Of whom the Apostle also sayth Whom the Lord Iesus shall slea with the spirit of his mouth Whome the onely Sonne of God declaring to bee the Spirite of his mouth breathing on his Disciples after his resurrection sayth receiue ye the holy Ghost And Iohn in his Reuelation sayth that out of the mouth of the Lorde Iesu him-selfe there proceeded a sharpe two edged swoorde Hee therefore is the Spirit of his mouth hee is the sword which proceedeth out of his mouth And againe By many testimonies of the diuine Scriptures it is prooued that he is the spirite of the father and the sonne which is properly called in the Trinitie the holy ghost And that he proceedeth from both it is thus proued because the sonne himselfe saith the spirit of trueth proceedeth from the father And when he was risen from death and appeared to his disciples he breathed on them and sayd Receiue ye the holy ghost to shewe that the spirit proceeded from him also And that spirit is the vertue which came from him as we read in the gospel and healed all men What you thinke of these places we know not but sure we are S. Augustine himselfe sayth of these the like Cum per Scripturarum sanctarum testimonia docuissem de vtroque procedere Spiritum sanctum When I had shewed by the testimonies of the Holy scriptures that the holy ghost proceedeth froÌ both the father the sonne And if it bee the naturall and distinct proprietie of the Spirite to proceede as it is of the sonne to bee begotten which I winne you will not denie then is it as euident by the Scriptures that the holy Ghost proceedeth from the Father and the sonne as it is that the sonne was begotten of the father For as the second person in Trinitie was begotten of him whose sonne hee is so the thirde Person proceeded from them whose spirite hee is but hee is the Spirite of them both as the Scriptures expressely witnes Ergo hee proceeded from them both Phi. The doctrine is true but the scripture is not expresse Theo. What meane you by your expresse scripture Phi. Those very woordes He proceedeth from them both are not found in the scriptures Theo. Alas good Sirs is that your quarrell Doe the scriptures I pray you consist in spelling or in vnderstanding Neuer read you what S. Hierom sayth Nec putemus in verbis ScripturaruÌ Euangelium esse sed in sensu non in superficie sed in medulla non in sermonum folijs sed in radice rationis Let vs not thinke the Gospell to lie in the words of the scriptures but in the sense not in the rind but in the pith not in the leaues of speech but in the ground of reason truth If by expresse scripture you meane the plaine ãâã sense of the word of God we haue euident infallible proofes thence for the proceeding of the holy ghost from the father the sonne But if you sticke on the syllables letters which we speake you doe but wrangle with vs as the Arias did with the Nicene fathers Expostulating why the Bishops that met at Nice vsed these words substance consubstaÌtial which were nowhere found in the Scriptures our answere to you shal be the same that theirs was to them These words though they be not found in the Scriptures yet haue they the same meaning and sense which the Scriptures containe And that we count to be expresse scripture For otherwise as Hilarie saith Al heretiks speake Scriptures without sense the diuell himself as Hierom noâeth hath spoken some things out of the scriptures but that as they both witnes in the very next words The scriptures coÌsist not in reading but in vnderstanding And yet I see no cause why this point should be denied to be expresse Scripture for so much as S. Iohn describing the son of God with a sharpe two edged âword proceeding out of his mouth which is the rod of his mouth wherewith he shal smite the earth the spirit of his lips wherewith hee shall slea the wicked as Esay prophesied hee should and Paul declareth hee would vseth the very same word ãâã ãâã ãâã ãâã ãâã twise which our Sauior before spake of his father ãâã ãâã ãâã ãâã ãâã the spirit which proceedeth froÌ the father So that you were fouly ouerseene when you obiected this point of our christian faith as wanting expresse scripture Phi. If you take not only the words but also the sense âor scripture we will not greatly gainesay but all points of faith may be deriued out of these words or out of the sense of that which is written The. Deriued as you do pardoÌs pilgrimages penaÌces purgatory But we say that al points of faith must be plainly concluded or necessarily collected by that which is writteÌ And for our so saying we haue not only the scriptures fathers but also your selues which being so often required vrged to shewe what one point of faith the primatiue church of Christ beleeued wtout the scriptures could neuer shew any Phi. We could shew many if that needed we wer disposed The. I know not what accoÌpt you make of it but to our simple conceiuing it is the groundwork of al religioÌ crazeth the very heart of your vnwritten verities And if to satisfie the people of God disburden your selues of an errour you be not all this while disposed to doe what you can we must leaue you for curious and daintie men and thinke you can not Phi. Tertullian was of that minde that we are when he willed the christians not to appeale to the scriptures for the triall of their faith His words are Ergo non est ad scripturas prouocandum nec in ijs constituendum certamen in quibus aut nulla aut incerta victoria est We must therefore not appeale to the Scriptures nor place the trial of our cause in those writings in which the victorie is either none or not sure Theo. You do both the truth and Tertullian wrong TertulliaÌ doth not say that in matters of faith some things should be beleeued wtout the Scriptures no man is flatter against that than Tertullian in this very booke which you bring but he would not haue the heretikes of his time chalenged nor brought to the Scriptures because they receiued not the books as
they lay but with such additions alterations expositions as they listed And this he maketh to be the very reason of his Rule in the wordes that go next before it The conference with them in the Scriptures can doe no good but either to stirre a mans stomacke or disquiet his braine This brood of heretikes receiue not certaine Scriptures and if they receaue any they frame them to their purpose with adding and taking from them those that they receiue they receaue them not whole and if they suffer them to stand whole they marre them with their forged expositions Their adulterating of the sense hurteth the trueth as much as their mayming of the sentences Diuers presumptions holde them from acknowledging the places by which they be conuinced they rest on those which they haue falsely corrupted ambiguously wrested Thou shalt loose nothing but thy voice in striuing with them thou shalt gaine nothing but the mouing of thy choler to heare them blaspheme And shewing that the hearers get lesse by such contentions he inferreth Ergo non ad scripturas prouocandum est we must therefore not prouoke them to the scriptures nor appoint there the conflict with them where the victory is none or not sure or skant sure enough Ireneus not long before him gaue the like report of theÌ for they both had to do with the selfsame sorts routs of heretiks WheÌ they are reproued by the scriptures they find fault with the scriptures theÌselues as though many things were amis in them the books of no autoritie doutfully written truth could not be had out of them if a man be ignorant of Tradition And againe when we vrge them to come to that Tradition which is kept in the Churches down from the Apostles by the successions of Bishops they vse to say that they as wiser not only than the Priests but also than the Apostles haue found out the sincere trueth and that the Apostles did mingle certaine points of the law with the wordes of our Sauiour not the Apostles alone but Christ himselfe speak somtimes earthly somtimes heauenly somtimes mixely but they vndoubtedly in defiledly sincerely know the hidden mysterie The which is nothing els but most impudently to blaspheme their maker And so it commeth to passe that they acknowledge neither the Scriptures nor Tradition Such they be with whom we deale What maruell then if Tertullian gaue counsell that such heretikes should not be prouoked to the Scriptures not that the Scriptures be defectiue in matters of faith but for that the sectaries of his time denied corrupted and maimed the Scriptures and in deede no victorie can be hoped out of Scriptures where they be neither receiued nor reuerenced as scriptures And therefore Tetrullian had good cause to speake these words in respect of the persons that were thus impudent not in respect of the scriptures as if they were vnsufficieÌt That error of all others Tertullian was farthest from no where farther than in this very place which you quote Aliunde scilicet loqui possent de rebus fidei nisi ex literis fidei As though they could speake touching matters of faith out of any other than out of the books of faith And obiecting to theÌ this very point which we now striue for Sed credant sine scripturis vt credant aduersus scripturas Let heretiks saith he beleeue without Scriptures that they may beleeue against the scriptures To beleeue without scriptures is heretical as well as to beleeue against the scriptures the next step vnto it as Tertul. here placeth theÌ therefore defend not the 1. lest you fal to the 2. which is the ruine of all religioÌ Phil. S. Basill is plaine with vs if Tertul. be not Of the doctrines which are taught in the Church we haue some laid down in writing some againe we haue receaued by traditioÌ froÌ the Apostles in a mystery that is in secret Whereof either hath like force to godlines neither doth any man contradict them that is but meanly acquainted with the lawes of the church For if we goe about to reiect those customes which are not written as of no moment before we be ware we shal condemn those things which are in the Gospel necessarie to saluation yea rather we shal bring the preaching of faith to a naked name And not long after in the same booke If nothing els hath beene receiued without scriptures neither let this be receiued but if we haue receiued many secrets without writing let vs also receiue this amongst those many I thinke it Apostolike to cleaue to traditions not written Theo. The booke which you alleage hath S. Basils name to it but the later part thereof whence those patches are taken haue neither S. Basils stile learning spirite nor age which Erasmus perceiued and confessed when he translated the book After I was past halfe the work saith he without wearines the phrase seemed to declare an other writer and to sauour of an other spirite somtimes the stile swelled as vnto the loftines of a trageâie somtimes it calmed euen vnto a common kind of speach Many times there appeared some vanitie in the author as it were shewing that he had learned Aristotles predicameÌts Porphiries 5. predicables Besides he digressed very ofteÌ froÌ the purpose returned vnhandsomly Last of al many things seemed to be here ther added which made litle to the matter in questioÌ And some things such as by their face shew their father to wit the same that hath interlaced the most lerned books of Athan. coÌcerning the holy ghost with his babling but trifling coÌceits Phi. We care not for Erasm. iudgemeÌt The. You must care for Erasmus reasons vnles you caÌ disproue theÌ Phi. How proue you these places to be those that Erasm. meaneth The. If Erasmus had said nothing these places betray themselues Looke to the beginning ending of your first allegation you shall see that the middle fitteth them as well as âatemeale doeth oysters The wordes next before are these It remaineth that we speake of the syllable with whence it came what force it hath and how farre it agreeth with the Scriptures Then your forger as a man suddainly rauished vtterly forgetting what he purposed entereth a vaine discourse of threâskore fifteene lines cleane besides the matter not so much as once mentioning that which hee first promised and endeth in a worse maze than be beganne with a conclusion more dissident from the middle than the middle was from the preface Dictum est igitur eaÌdem esse vim vtriusque proloquij So then we haue shewed that both propositions haue the same sense wherof he spake not one word in all that large discourse that went before And so he solemnly proposeth one thing digresseth abruptly to an other and concludeth absurdly with a third which ouersight in any bore were not sufferable
corporis quod monemus in ore cum loquimur signa vtique rerum dantur non res ipsae proferuntur propterea translato verbo linguam appellauit quaÌlibet signorum prolationem priusquaÌ intelligantur Because by the toung I mean that part of the body which we moue in our mouthes when we speak the signes of things are deliuered not the things themselues therefore the Apostle to the Corinthes by a kind of translation calleth any vttering of signes or words before they be vnderstood a toungue Phi. In deed S. Paul speaketh of tongues not vnderstood when he saith they neither profite nor edifie but hee that thinketh S. Paul speaking of edification of mans mind or vnderstanding meaneth the vnderstanding of the words onely is fouly deceiued For what is a child of fiue or six yeres old edified or increased in knowledge by his Pater noster in english It is the sense therefore which euery man can not haue neither in English nor latin the knowledge whereof properly and rightly edifieth to instruction and the knowledge of the words only often edifieth neuer a whit somtimes buildeth to error destructioÌ as it is plain in al heretikes many curious peâsons besides Phi. As we should shewe our selues to be mad if we should say that English prayers doe edifie children before they come to the yeares of discretion or that the very hearing of their mother tongue doth sufficiently instruct English men though the sense of that which is spoken be neuer so darke obscure parabolicall and mysticall for then we shoulde crosse the very Principles of nature and the whole discourse of the Apostle who mainely teacheth that no man is edified except he vnderstande and meaneth by vnderstanding both the knoweledge of the words that enter our eares of the sense that affecteth our hearts so are you woorse than mad to defend that men may be edified by speach whereof they vnderstand not so much as one word to confute so shamefull an absurditie we neede neither Scriptures nor Fathers Children of sixe yeares old wil tell you they bee no whit the better for all your paines if they vnderstand not your wordes What will you not say that wil say this And when you that be masters in Israel are so blinde how great must the blindnesse of others be that take their light from you You resist not onely God and his trueth but you force your owne tongues to speake against your owne heartes For say your selues if a man speake Welch or Irish to you that vnderstand it not what will it profit you or which way can you be edified by it Phi. Welch or Irish would do vs no good but Greeke or Hebrewe would Theo. What difference between Hebrew and Irish to him that vnderstandeth a word of neither When the heart conceiueth not the sense of the words nor so much as distinguisheth the tongue whether it be Hebrewe or Irish for lack of knowledge howe can the Hebrewe or greeke tongue though the one bee sacred and the other learned instruct the hearer or helpe his vnderstanding more than Welch or Irish can The Apostles Rule If I come to you speaking with tongues not vnderstood what shall I profit you âs generally true of all tongues Nemo edificatur audiendo quod non intelligit No man saith Augustine is edified with hearing that which he vnderstandeth not Linguas loquens seipsum edificat quod quideÌ fieri non potest nisi quae loquatur norit He that speaketh with tongues edifieth himselfe which is not possible except he knowe what hee saith as Chrysostome noteth And Ambrose Si vtique ad edificandum Ecclesiam conuenitis ea dici debent quae intelligant audientes If you come together to edifie the Church those thinges must bee spoken which the hearers may vnderstand If then there bee no edification where nothing is vnderstood a strange tongue bee it Hebrewe Greeke Welche or Irish cannot edifie the hearer that is ignorant of them by reason the heart perceiueth not the words much lesse the sense of that which is spoken Phi. We say the simple people and many one that thinke themselues some body vnderstand as litle of the sense of diuers Psalmes lessons and Oraisons in the vulgar toung as if they were in Latine Theo. And we say you do nothing now but cauill which in matters of trueth is not tolerable For what if the vulgar sort vnderstand not the perfect sense of euery verse or worde that is read in the Church will you thence inferre that the diuine seruice in a knowen tongue doth not edifiâ Your selues steppe out the prowdest of you vnderstand not euery line letter that is written in the old New Testament Do the Scriptures therefore not edifie or blame you the holy Ghost for writing them because you doe not euery where reach to the depth of them What teacher can be so plaine but in debating matters of faith and saluation he shall be many times forced to passe the capacity of rude ignorant men Wil you therefore conclude against S. Paul that neither Prophets nor Preachers edifie In the epistles and so no doubt sermons of Paul himselfe there are and were some things hard to be vnderstoode Were the Preachings and writings therefore oâ the Apostle vnprofitable Phi. We reason against your seruice not against the Scriptures Theo. As though the Psalmes and lessons in our seruice were not partes of the sacred Scriptures If therfore our diuine seruice do not edifie in respect of the psalms and lessons there song and read then the Scriptures themselues do not edifie and consequently S. Paul was ouershot when hee saide whatsoeuer things are written were written for our instruction and the Holy Ghost deceiued when he witnessed that the whole Scripture is profitable to teach correct and instruct Or if the spirite of God be trueth as there is no question he is then are you voide both of his spirite and of trueth also to say that diuers psalms and lessons do not edifie Phi. You be very snappish we speak of your praiers as well as of the Psalmes and lessons Neither doe we say the Psalmes and lessons do not edifie but yâ the simple vnderstand not diuers of them no more than if they were in Latine Theo. They must be very simple that vnderstand not our praiers They containe nothing besides the confession of our sinnes to god the rendring of thankes for his graces and mercies bestowed on vs in Christ his sonne and the asking of such things at his hands as his wisedome seeth to be needfull and his goodnesse thinketh expedient for vs and all mankind And these things if any man vnderstand not being distinctly and daily pronounced in his mother tongue you may begge him for a naturall and doe him no wrong As for the Psalmes and Lessons since they be Gods not ours the question must not
seruice Againe the publike Seruice had but one language in this exercise they spake in many tongues In the the publike Seruice euery man had not his owne special tongue his special interpretation speciall Reuelation proper Psalmes but in this they had Againe the publike Seruice had in it the ministration of the holy Sacrament principally which was not done in this time of conference For into this exercise were admitted Catechumens and Infidels and whosoeuer would in this women before S. Pauls order did speake and prophesie so did they neuer in the ministration of the Sacrament With many other plaine differences that by no meanes the Apostles wordes can be rightly and truely applied to the Corinthians Seruice then or ours now Therefore it is either great ignorance of the Protestants or great guilefulnesse so vntruely and peruersly to apply them Theo. Before I reply let me aske you a question Phi. With a good will Theo. Are you not a Priest Phi. I am or I should be Theo. I will not oppose you after what order Aarons being abolished Melchizedecks not imparted to any mortal man But by vertue of your priesthood are you not bound to catechise as wel as to baptize that is to preach the word as wel as to minister the sacraments Phi. So we do as time and place require Theo. If I should vrge you that you your felowes neuer preach because euery holyday sunday you say Masse massing is apparently no preaching what would you answer Phi. I would answer that you made a very childish foolish argument For though the one be not the other yet we may do both at one time in one place successiuely before wee depart And if you doubt of this the meanest parish clarke in Christendome may be your master Theo. You pul not me but your self by the nose Philander and mark it not Your inuincible arguments wherby you would proue that S. Paul in this whole Chapter spake nothing of the Church seruice in Corinth are such ridiculous toyes of all the worlde as this which I brought for example to trie your patience with Phi. You shall not defeate the force of our reasons with such a iest Theo. Neither shall you delude the Apostles doctrine with such a shift The Church of Corinth had then as al other Churches nowe haue or should haue both praying preaching annexed and adioyned to the ministration of the Lords supper Both these yet are euer were the meanes which God ordained to prepare vs to be fit ghests for that Table Howe shal they saith the Apostle call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard how shall they heare without a Preacher Hearing is the nurce of faith and faith is the fountaine of praier without praier wee may not approach to God nor to the Sacrament of thankesgiuing which by the very name it beareth putteth vs in mind what duty we must yeeld to God when we are partakers of it By this it is euident that teaching in the church of God doth not exclude praiing but is rather the mean that God hath appointed to direct incite the minds of the faithfull to make their praiers vnto him in such sort as they ought when they are gathered togither in Christs name to serue God the father in the spirit of his sonne And so the holy Ghost describeth the church that was at Ierusalem vpon the first spredding of the Gospel from whence we must take the forme of Apostolik churches They continued saith the Scripture in the Apostles doctrine and fellowship and breaking of bread and praiers noting doctrine prayers brotherly communion at the Lords table to be the publike exercises of christians in their assemblies where the Apostles themselues were present in their persons to guide gouerne those meetings Phi. You come not yet to the point Theo. I will not long be from it These praiers exhortations and instructions which the faithfull had in their assemblies were they not partes of the seruice which they yeelded to God Phi. Yees but not of the church seruice Theo. What seruice was there in the church besides this that I mention Phi. The ministration of the Sacrament Theo. If you meane the order and fashion of administring the Sacrament Saint Paul receiued that of the Lord and deliuered it to the church of Corinth in such manner and forme as we finde expressed not many leaues before in the 11. of this Epistle But there is no church seruice prescribed or named onely the elemeÌts and actions of the Lordes supper are particularly remembred and committed to the church as her chiefest iewell in her husbandes absence vntill hee come Phi. Thinke you they had no set Rites Collectes nor praiers deliuered them from the Apostles for that holy action Theo. You presume they had and vppon that false imagination you ground the most part of your headlesse argumentes that the Apostle speaketh not of the Church seruice Phi. Had they no speciall forme of prayer prescribed in their churches whiles the Apostles liued Theo. Had they say you Phi. Else they had nothing but confusion in their churches Theo. Blaspheme not so fast The power of the holy Ghost miraculously supplying all wantes and inspiring the Pastours and Elders in euery Church howe to pray was no confusion Phi. Do you thinke they changed their prayers in euery place and at euery meeting as pleased the minister Theo. You may well perceiue by the Apostles wordes that they had neither Sermons nor Seruice prefixed nor limited in his time but when the Church came togither the Elders and Ministers instructed the people and made their prayers by inspiration Phi. I knowe they did so but this was not the Church Seruice Theo. This was all the church Seruice they had to which they added the celebration of the Lordes supper but without any setled or prefined order of praier except it were he Lords praier which they obserued in all places as comming from the mouth of Christ himselfe their Soueraigne Lord and Master Phi. Mary Sir that were euen such seruice as you haue at this day where euery blind Minister bableth what he listeth Theo. Iest not at God except you wil be Iulian. Phi. I iest at your disorder which you would seeme to deriue froÌ the Primatiue Church of the Apostles Theo. In deede wee haue not so many turnes and touches bowtes and becks as you haue in your Masses other disorder in our Seruice I know none vnlesse it bee that wee doe not swinge the Censers rince the chalice tosse the Masse-booke plaie with the host and sleepe at Memento as you doe with a number of like toyes throughout your seruice Phi. Doe not you nowe iest at our Seruice Theo. At your stage-like gestures I may without offence but you iested at the miraculous gift of the holy Ghost guiding the
Pastours and prophetes of the primatiue church in their publike praiers and exhortations and called it a confusion and resembled it to our babling in the church at this day which you thinke to be very disordered Phi. I see no proofe that the Pastours of the Church in the Apostles time made their publike prayers as you say by miraculous instinct of the spirite Theoph. Doe but open your eyes when you reade this chapter and you can not choose but see it Both this and the twelfth chapter treate wholy of the gifts of the spirite Where you finde that to one was giuen by the spirit the word of wisedome to an other the word of knowledge to an other fayth to an other giftes of healing by the same spirite to an other operation of wonders to an other prophesie to an other discerning of spirites to an other diuersities of toungs to an other interpretation of toungs Phi. Here is not the gift of praier numbred amongest them Theo. But in the fourteenth it is where shewing them how they should behaue themselues in the Church when the congregation was assembled he laieth this downe as a rule for them to follow I will pray with thee spirite but I will pray with the vnderstanding also I will sing with the spirite but I will sing with the vnderstanding also Else when thou blessest with the spirite how shal he that occupieth the room of the simple or common person say Amen at the giuing of thanks seeing he knoweth not what thou saiest To pray sing and blesse with the spirite in this place can bee nothing else but to be guided and led by the spirit in their praiers Psalmes thanks as they were in their doctrines interpretations exhortations which was by miracle on the suddain not by learning or study This was done in the church wheÌ al the faithful were present to these praiers psalms thaÌksgiuings the people were to say Amen as the Apostle sheweth which is the ende signe and proofe of publike prayer among christians What is church seruice if this be not or what other Seruice could the Church haue besides hearing the word and offering their common supplications vnto God by the mouth of one man the rest vnderstanding what he said and confirming his praier with saying Amen Phi. The Apostle speaketh of one man supplying the place of the vulgar and you stretch it to the whole people Theo. If the praiers of the Church concerned some of the people and not all you might make that obiection with some shew but now it hath no color when S. Paul asketh How shal the simple man say Amen he meaneth not this or that man but any or euery And so the indefinite signifieth generally throughout the Scripture Blessed is the man to whom the Lord imputeth no sinne that is Blessed is euery man to whom the Lord imputeth no sin Cursed be the man that obserueth not all the workes of the Law to doe them that is by S. Pauls owne exposition Cursed is euery man that continueth not in all things which are written in the booke of the Lawe to doe them The whole Scripture is full of the like And therefore Chrysostome noteth Indoctum promiscuam plebem vocat monstratque non leue incommodum esse si Amen dicere non possit The vnlearned he calleth the vulgar people and declareth it to be no smale inconuenience if they cannot say Amen Phi. I see they did praie sing and blesse with the spirite and that the people said Amen but had they no speciall nor vsuall praiers reserued for the ministration of the Sacrament which might not be varied Theo. You think belike they had your Introite Grail Tract SequeÌce Offertorie Secrets Postcommunion Pax and Ite missa est Phi. Sure they had some precise forme of seruice though we know it not Theo. And since you knowe it not why should you make it the anker hold of all your exposition vpon S. Paul Phi. Had they no order for their seruice Theo. What a stirre here is for that which the Apostles neuer did Had they set an order for the seruice of the Church durst any man after haue broken it Phi. S. Iames masse is yet extant Theo. And so are a number of other foolish forgeries as wel as that Phi. Do you think it forged Theo. Which of S. Iames masses do you meane Phi. There are not so many that you should aske which Theo. Two there are vnder his name the one nothing like the other yet both fathered vpoÌ him Phi. We haue but one and that set in order of church seruice with mutual praiers and answers for Priest and People very perfectly Theo. And the other you shall find in the eight booke of Clemens Apostolike constitutions where the fourteene Apostles for so you haue increased their number as well as their constitutions take precise order what praiers answers and actions shal be vsed at the mysticall sacrifice their first prescription being this that Two Deacons shal be on both sides of the altar with tuffs of pecocks tails in their hands to driue away gnats left they light in the Chalice a graue consideration for Christs Apostles to meete together to make flappes to catch flies Phi. That I graunt is a matter of smal respect but yet not enough to refute the booke Theo. It is sufficiently refuted in that neither the Church of Christ nor your selues euer esteemed it Had this book beene Authentik it must needs haue beene taken into the canon of the Scriptures For if that which any one Apostle wrate be Canonical much more that which al the Apostles with common consent decreed and ordered Againe had the Apostles prescribed an exact fourme of diuine seruice for the Lords table what man would haue altered it or what Church refused it How would either Basill or Chrysostome haue presumed to make newe formes of Church seruice if those liturgies be theirs not rather forced on theÌ as this is on the first chiefe Apostles of Christ Why did the Latine Church and the Church of Rome her selfe neglect that seruice if it were Apostolike and preferre the praiers of one Scholasticus as worthier to be said ouer the deuine mysteries the maker being so obscure a man that his name is not knowen in the church of god why were the Bishops of Rome 600. yeares vpward patching piecing the masse before they brought it to any setled forme as your own fellowes confesse and yet then Rome had one forme of seruice Millan an other which they keepe at this day Fraunce a thirde Why did Gregorie when he was consulted by Augustine the monke what forme of diuine seruice he should commeÌd to the Saxons wil him to bind himselfe neither to Rome nor to any church els but to take from euery place that which he liked best and deliuer that vnto the English To
bee called Church Seruice And where S. Paul by precept from God commaunded all things in the Church both praying and preaching to be doone in such sort as the people might vnderstand say Amen and be edified thereby you conster that of certaine voluntary prayers which some priuate men made in the Church without commission and of the publike and necessary prayers of the Church you holde opinion the people neede not vnderstand them nor say Amen nor looke to bee edified by them And because S. Paul speaketh of preaching as well as of praying you vse the one as an argument to exclude the other which is very bad logike and worse diuinitie You were as good make this for a reason as I warned you in the beginning Christians in their Churches haue sermons ergo they haue neither prayers nor Sacraments which your selfe censured for a very childish and foolish argument Phi. That is no conclusion of ours Theo. Weigh it well and you shall find it the very same that you make For where the Christians vnder the Apostles had in their assemblies first prophesying that is the declaring of Gods wil and reuealing of his word at the which Infidels and newe conuerts not yât baptized might be present and next prayers and Psalmes to celebrate the goodnes and kindnes of God and to prepare their mindes for the Lordes table to the which all the faithfull came with one consent of heart and voyce giuâng thanks to God for their redemption in Christ and blessing his holy name for al the rest of his graces mercies and compassions on them and this was doone by the mouthes of such Pastours and ministers as it pleased the holy ghost to direct inspire for that function and action the people hearing vnderstanding and confirming their prayers and thankes with saying Amen and other diuine Seruice than this they had none you take one part of the Churches exercise whereat Infidels might be which was preaching and declaring the word of God as a strong inference that Saint Paul in that whole chapter though he expressely name the publike praiers psalmes blessings thankesgiuings of the Church meaneth no part of the Church seruice which if you well consider you shall perceiue to bee captious if not ridiculous sophistrie Philand Though Saint Paul speake of many things yet he speaketh not one woorde of Church-seruice which is the point that wee stand on Theo. I pray you what is Church-seruice but Church prayers Psalmes and lessons which because Saint Paul so distinctly reciteth hee can not choose we say but meane the Church-seruice vnlesse you can shewe what seruice the church had or hath besides these which hee nameth Phi. The ministration of the sacraments is none of these which you specifie and yet the chiefest part of the church-seruice and so are other rites which you omit Theo. In the Church-seruice actions may bee necessarie and Rites may bee seemely of which Saint Paul speaketh not because the abuse which hee reprooued was in their tongues and not in their handes but the Church-seruice is properly that which is doone with the mouth for GOD is not serued with moouing or vsing the handes but our lippes shewe forth his prayse and with our voyces wee cal vpon him and this is more rightly termed diuine seruice which is all one with Church-seruice than any corporall acâions or outwarde gestures though they bee lawfull and some of them needeâull as those for example which Christ commanded And euen in the ministration of the Lordes supper woordes are essentiall as well as elements or actions and without words it is both a dumbe action and a dead element In all sacramentes the word that is spoken is farre superiour to the creature that is seene and in this Sacrament by the first institution of our sauiour thankesgiuing is as requisite as eating or drinking Wherefore if S. Paul tooke order for the praiers psalms blessings and thankesgiuing vsed in the Church that they should be vnderstoode of the people as wel as the Doctrines Reuelations and expositions of scriptures which were an other and a necessarie part of the Churches exercise S. Paul we conclude required that all Church seruice should be pronounced in such âort and with such speach as the hearers might bee edified and say Amen which they can not to a tongue that they know not Or if that illation seeme not strong enough S. Paul in plain words commaundeth as authorized from God that all things and therefore Church seruice shoulde bee doone to edification and no man is edified by that he vnderstandeth not which is the fault that we find with your Latine Seruice in our Churches where the people vnderstand no tongue but English Phi. Yeas sir the pople in euery Countrie vnderstandeth our seruice For by the diligence of parents Masters and Curats euery Catholike of age almost can tell the sense of euery Ceremonie of the Masse what to answere when to say Amen at the Priests Benediction when to confesse when to adore when to stand when to kneele when to receiue what to receiue when to come when to depart and all other duties of praying and seruing sufficient to saluation Theo. He that hath no better stay must leaue to a broken staffe or lie in the ground You feared to be conuinced as withstanders of S. Pauls Doctrine and therefore you bethought your selues of an other shift which is as bad as the former The Apostle proueth the praiers of the Church must be vnderstood of the people because they must say Amen thereby teaching vs that no man may say Amen except he both perceiue what is saide and also confesse it to be true for otherwise Amen is both a mocke and a lie to no worse person than to God himselfe He that sweareth or affirmeth any mans speach to bee true when he knoweth not what he said is a liar And he that giueth a sound with his mouth his hart not knowing what he asketh maketh a iest of praier and forgetteth himselfe to be a man And for that cause S. Paul vrgeth it as a manifest absurditie for the people to say Amen to that which they vnderstand not though the ministers speach in it selfe be neuer so good and godly This you saw was so apparent that though you cauiled about Church seruice and craked of your inuincible arguments Yet the clearnes of saint Pauls wordes would reach home to the vnfruitfulnes of your Latin seruice in this Realme For his wordes are How shal the vulgar man say Amen at thy thankesgiuing in the Church seeing hee knoweth not what thou sayest And therefore you resolued since you were ouer the shoes in absurdities to goe vp to the shoulders and southâastly to say that in euery Countrie euery Catholike of age almost can tell the sense of euery ceremonie of the Masse what to answere where to say Amen at the Priests benediction and all other duties of praying and seruing sufficient to
Saint Hierom of when hee sayde Quocunque te verteris whither soeuer thou turne thy selfe Philand Of other Countries Theoph. Of what other Countries Philand Of all other Countries and specially of the West partes where the latin seruice was Theoph. So you woulde enforce his woordes but you doe him the more wrong Philand Are not his woordes plaine Quocunque te verteris turne whither thou wilt the husbandman holding his plough singeth Allelu ia Theoph. In deede his woordes are plainely peruerted by you For Hierom speaketh not of the West but of the East not of Countries but of a poore village not of Latinists but of such as were borne and bred in Iurie where the natural speach of the place was Hebrewe Phi. Proue that to bee S. Hieroms meaning Theoph. They bee his woordes both before and after and those so plaine that I maruaile you could misse them In Christi vero vt supra diximus villula tota rusticitas extra Psalmos silentium est Quocunque te veteris arator stiuam tenens decantat Aallelu ia Sudans messor Psalmis se auocat curua attondens vite falce vinitor aliquid Dauidicum canit Haec sunt in hac prouincia carmina In the village of Christ as we haue said before there is nothing but rusticitie silence except it be in singing of psalmes Turne whither you wil in this village the husbandman holding his plough continually singeth Allelu ia The mower when he sweateth and is wearie refresheth himselfe with psalmes The Gardiner as he dresseth his vine with his hooke hath some peece of Dauid in his mouth These are the songes of this prouince or place What word or title is here for the seruice in the latine toung except you thinke that as the Pope claimeth to bee Lord of the whole worlde so euery Countrie throughout the worlde spake then nothing but Latine which were a merrie conceite to make sporte with if there were nothing looked for at your handes but laughter Phi. In sifting our authorities you take hold of euery nice and curious point which with good conscience we did and may despise Theo. Call you that a good conscience to muster out eleuen authorities as ancient and flat testimonies for defence of your errour against the woordr of God and the church of Christ and not one of them any way respecting that which you should would seeme to proue That no Nation in the Primatiue church East West North nor South had their diuine seruice in a tongue not vnderstood of themselues is our assertion You shew that in Italie and Africa where the people perfectly vnderstood the Romane tongue they had their seruice in Latine and that the barbarous of this Realme and husbandmen of Bethleem sang Allelu ia which S. Augustine saith all nations did yea the Barbarians as well as the Romanes without translating that or Amen into their barbarous languages Hence you collect the seruice alwaies in Latine throughout the West church and paint that note by the side of your booke to make the simple beleeue those places which are found in your text to proue it to be true though not one of theÌ whom you cite affirm or mention any such thing Whether this be to vse your owne wordes great ignorance of Iesuites or greater guilefulnes so vntruly and peruersly to wrest the fathers and whether you can be catholikes that haue no better ground for your Latine and vnknowen seruice within this Reame let the Reader iudge Phi. Augustine our Apostle brought into this Realme the seruice in the Latine tongue and there are well neere a thowsand yeares past since he came And therefore S. Bede saith lib. 1. hist. Ang. cap. 1. that being foure diuerse vulgar languages in our Countrie the Latine was made common to them all Theo. You thought it long belike before you made vp the ful dozen of peruerted and misconstered authorities You abuse Bede as you doe the rest and no maruell to see you so bold with him when you haue ventered on so many Phi. Doth he not say this Iland had foure diuerse languages of their owne and the Latine which was the fift was made common to them all Theo. Not by hauing their seruice in Latine but by meditating and searching the Scriptures a number in euery of those foure Nations had gotten the knowledge of the Latine tongue Phi. Then the Scriptures were not in any of those languages and consequently neither the Psalmes nor Lessons which are necessary partes of the Church Seruice Theo. Reason better or hold your peace you doe but wast time about trifles Bedes wordes are Haec in praesenti quinque gentium linguis vnam eandemque summae verâtatis verae sublimitatis scientiam scrutatur confitetur Anglorum videlicet Britonum Scotorum Pictorum Latinorum quae meditatione Scripturarum caeteris omnibus est facta communis This Iland at this present searcheth and confesseth one and the verie same knowledge of the hiest veritie and truest sublimitie with the tongues of fiue Nations to wit the Saxons Britons Scots Picts and Latines whose tongue by the meditation of the scriptures is become common to all the rest Meditation of the scriptures in all mens eares saue yours is the diligent and often perusing of them to get the right vnderstanding of them and not the Church Seruice as you would secretly inferre neither doth Bede deny that the Scriptures were hearde or reade in the other foure tongues which were proper to the foure Nations of this Iland but rather affirmeth it when he saith this Countrie searched and confessed one and the very same knowledge of the highest truth with the tongues of fiue Nations foure of them being the British Saxon Scottish and Piâtish tongue in which also they searched confessed the knowledge of the true God though the deeper and better learned of them in euery of those Nations for an exacter kinde of meditating and studying the Scriptures gate them some skill in the Latine tongue wherein the Scriptures were more sincerely written and more substantially handled than they coulde bee in any of the other tongues amongest the Saxons Scots or Britons in that raw and rude worlde so soone vppon their conuersion to the faith and long desolation before of learning religion and good manners Phi. The Latine tongue was common to them all Theo. Not to euery particular man amongest them but to some speciall men in those foure Nations that were willing and able to meditate the Scriptures And had it beene common to them al that is to euery one of them as you would presse it that construction helpeth you nothing at al. For then the people of this land being able to meditate the Scriptures in the latine toung might verie well haue their sâruice in the latine tongue because it was a knowen tongue and such as they readily vnderstood but I thinke the other of the twaine the more likely
through their rehearsall by consenting to their wordes be stirred or moued to depend on God The Priest therefore in his church seruice though he direct his heart to God yet doeth hee open his mouth for their sakes that are present that they may be both kindled and guided by the sounde and sense of his wordes to ioyne with him in offering to GOD one agreement of heart and voice which is the cause why publike prayer was ordained And euen at this day in your Masse the Priest speaketh not one worde in his owne person but in euery praier both warneth the people to pray with him and speaketh in their persons as well as in his own For example Let vs praie let vs giue thanks we beseech we offer we praise we blesse we adore which argueth that at the first institution of your owne seruice the people did were bound to marke and vnderstand the Priests wordes with answering Amen to acknowledge and confââm his prayers to be their desires and requestes vnto God though now you shut vp their eares mouthes that they can neither vnderstand you nor knowe what to answere you but only open their eyes to beholde your gestures as if it were not a place for praier but a stage for dumbe shewes to delight the senses Phi. You make certain petite reasons against vs for the seruice in the vulgar tongue but had they beene sufficient do you thinke the church of Christ would haue taken vp the contrary custome for these fifteene hundreth yeares Theo. I thinke shee would not by her church seruice I proue shee did not Phi. You proue the people vnderstood the seruice by course answered and consented to that which was sayde in the church but this doth not proue that the prayers were in any other tongue besides the Latine Greeke or Hebrewe which is our assertion Theo. This is it which I tolde you before that finding the people did vnderstand the diuine seruice in the Primatiue church and that no praiers were counted publike vnlesse they had the consent answere of the whole multitude we neede not care in what toungs this was done The Hebrew Greeke Latine Armenian Indian Persian Syrian Gothian tongâes are they not all alike to God Must not barbarous Nations be edified by their praiers as well as the ciuiler or learneder sort of men There is no respect of persons with God is there of tongues Phi. The three learned tongues were dedicated in our Sauiours crosse the rest were not Theo. Who set vp those titles on the crosse the Lord which suffered or Pilate which condemned him vniustly to death Philan. What though Pilate set them vp Theo. If Pilate were a wicked Pagan and his fact wickedder in proclaâming the Sonne of God for a Traitour and an aspirer to the Crowne of Iurie in Hebrewe Greeke and Latine letters what reason can this be why God will not or shoulde not bee serued in any other tongue but in one of these Haue you no better examples than Caiphas to vphold the Popes Tribunall and Pilate to commend your Latine seruice Phi. Yeas we haue the church of God Theo. Then why conceale you that and bring foorth Pilates impietie to prescribe a rule in the church of God against the Apostle Phi. The tongues were good though his fact were euill Theo. And dare you say that any tongue in the world is not good Phi. Good they bee all but not so good as any of these to serue God in Theo. Recoile you back againe to that errour that God is an accepter of tongues Phi. You call it an errour Theo. So is it and that a verie grosse errour For God accepteth the zeale of the heart not the sound of the mouth and though to vs there is some difference in the perfection and pleasantnesse of the speech to God in deuotion of praier there is none He saith Origen that is Lord of all tongues heareth those that praie in any tongue For God the gouernour of the whole world is not as one that hath chosen the Greeke or some other barbarous tongue and is ignorant of the rest or neglecteth those that speake vnto him in any other tongue And since he hath made all tongues requireth not the sounde of our mouthes for himselfe but for our selues it is wilfull folly to say that prayers bee sanctified or accepted to God in one toung and not in all tongues alike Phi. Still I say the Church of God hath no such custome which Saint Paul himselfe laieth downe for a sure direction in all church matters Theo. Take you the negligent abuse of late yeares in some places for the custome of Gods church Or doe you thinke it pietie to pretende any custome of your owne against the commaundement of God Phi. Any thing which the whole Church doeth practise and obserue throughout the world to dispute thereof as though it were not to bee doone is most insolent madnesse as S. Augustine verie notably saith in his 118. epi. Theo. S. Augustin doth not say that you may prefer custom before the Scriptures or change the auncient custome of Christes church in making her praiers in a vulgar and knowen tongue with a newer order of your owne in tying the people to a strange and vnknowen language either of those by the verdict of Augustine in this verie place is that most insolent madnes which you would seeme to fasten on others And yet you miserably racke this place of Augustine For of two parts you dissemble the first that you may pull the second to your purpose and in the seconde you leaue out two conditions which your Author addeth and were the text truely cited your application is so false in the sight of all men that none but mad men would venter on so desperate an assertion as you haue doone For that the whole church of God throughout the world euer had or at this day hath her seruice in an vnknowen tongue or in Latine well you might vtter it in a dreame but neuer sober man said it being broad awaked well aduised The wordes of S. Augustine being consulted of the rites and ceremonies of the Church not of the doctrine or faith of the church are these If the authoritie of the Diuine Scripture prescribe in any of these rites and ceremonies what is to bee doone I answere there may bee no doubt but that we must doe as we reade Similiter si quid horum tota die per orbem obseruat Ecclesia The like I say if any of these rites bee obserued of the whole church thoroughout the whole world at this present day for to dispute that we should do otherwise is most insolent madnesse The scripture is first to be respected obeied if that prescribe no certainty the custom of the vniuersall church is to be folowed in those rites which are neither against the faith nor good
Primatiue church of Christ vsed and allowed all tongues as well barbarous as learned for the people to make their praiers in Phi. You say not trueth Theo. If I doe you knowe your reward You must be catholikes of the second edition when men began to fall from trueth to Apostasie For with the right and ancient faith of Christs church your Romish errours haue no fellowship Phi. And what haue yours that were neuer heard of before Luthers time Theo. Howe chaunceth then our doctrine is confirmed by the scriptures and witnessed in all the Fathers where yours is not Phi. Not ours Theo. Not yours Your praying in a tongue not vnderstood of the hearers your single and solitarie Masses where no man eateth besides the Priest your decurted communions where wanteth one halfe of Christes institution I aske not howe you proue these points to bee catholike that would trouble your braines too much but what one Father haue you for them lest you seeme to deriue your religion you know not from whom Catholike should haue al the Fathers we demaund you but one If you come short of that what hope caÌ you haue to recouer the rest Phi. The doubt is not of our faith but of yours you must shewe by what title you claime your church which was in our possession before you were borne Theo. The walles you had for those we striue not The faith which is the fouÌdation of the church you neuer had for that wee stand Phi. But who standeth with you besides your selues Theo. I haue told you the word of God and cleare consent of that church which you dare not deny to bee both ancient and catholike Phi. First then where is your antiquitie for praying in a barbarous tongue Theo. That which I haue saide might seeme sufficient you bringing against it neither reason nor authoritie but onely Pilates that put Christ to death Phi. That the people did vnderstand the prayers which were made in the church you shew some proofe but those we say were in Hebrew Greeke or Latine Marie that the primatiue church permitted any Nation to make their praiers in a barbarous tongue for that as yet I see no proofe Theo. Reuiew that which is already sayd and you shall find that not onely the people did sing the Psalmes and answere the praiers that were made in the church but also they were taught it was a point of their christian dutie so to do and that neither the Priests voice was needefull nor the prayer publike except the whole multitude did both coÌceiue the meaning and confirme the blessing of their Pastour and Reader which in a strange tongue they can not therefore the conclusion is infallible that in the Primatiue church no tongue was vsed but such as the people vnderstood and in a barbarous nation of necessitie that must be a barbarous tongue Phi. But wee require some testimonie that a barbarous tongue was vsed in prayer for it may be that all the nations in the worlde vnderstood Hebrewe Greeke or Latine else why did Pilate set the title on our Sauiours crosse in those three tongues but that al nations might read it and that they could not except they vnderstood one of those three tongues which I coniecture they did Theo. A coniecture fit for the cause you haue in hand Pilate did not set vp the title for all the men women and children in the world to see or read as you suppose but for those that were gathered out of all Countries to Ierusalem at the time of his execution and that strangers as well as Iewes might knowe the cause why Christ was adiudged to dy the superscription was writteÌ in Hebrew Greeke and Latine without the knowledge of one of the which tongues no stranger vsed to frequent those countries least he should be forced as dombe meÌ are to worke with signes which in trauellers or ligers that haue any busines is meere madnes without some interpreter Had all men vnderstood one of those three toungs as you imagine what needed the holy Ghost to haue bestowed any moe tongues on the Apostles when they were sent to preach to al nations but the Hebrewe Greeke and Latine for the whole worlde as you say spake and vnderstood those three You may do well to controle the holy Ghost and with your monsterous and false surmise to say the gift of moe tongues than these three was not needefull And where is then the diuision of toungs which God inflicted on the Sonnes of men if the whole earth had recouered her selfe to be of three tongues Or how could any Nation bee barbarous if ech coulde naturally speake some one of the learned tongues Yea why might not the ofspring of Adam haue gotten from three tongues to one with more easie and quicker speede than from an infinite variety of tongues to three and so frustrate the iudgement and wisedome of God in confounding their speech Philand I doe not auouch it for a certaintie Theophil Looke better vnto it and you will reiect it not onely for an impossibilitie but euen for an impiety And yet were you so absurdly and wickedly bent you hurt not our assertion For wee can proue that the primatiue church allowed and vsed praiers by precise âermes in barbarous tongues Origen saieth The Grecians name God in the Greeke tongue the Romanes in the Latine singulâitem natiua vernacula lingua Deum precantur laudibus pro se quisque extollât and euery Nation in their natiue and mother tongue make their praiers to God and yeeld him his due praises S. Hierom describing the solemne funerall of Paula that died at Bethleem in Iurie saith Hebraeo Graeco Latino Syróque sermone psalmi in ordine personabant non solum triduo donec sâbter Ecclesiam iuxta specum Domini conderetur sed per omnem hebdomadam The Psalmes were sung by order in the Hebrewe Greeke Latine and Syrian tongue not onely those three dayes til shee was laid in earth within the church and neere to the sepulchre of our Sauior but that whole weeke And least you should thinke this order of singing in diuerse tongues was vsed but once commending the very same place for the great concourse of Nations farre and neere thither resorting and there leading their liues he maketh Paula then aliue giue this report to Marcella Quicunque in Gallia fuerit primus huc properat diuisus ab orbe nostro Britannus si in religione processerit dimisso sole occiduo quaerit locum fama tantum Scripturarum relatione notum Quid referamus Armenios quid Persas quid Indiae quid Aethiopum populos ipsamque iuxta Aegyptum fertilem Monachorum Pontum Cappadociam Syriam Caelen Mesopotamiam cunctáque orientis examina Vox quidem dissona sed vna religio tot pene Psallentium Chori quot Gentium diuersitates Whosoeuer is the chiefest in Fraunce hither he hasteneth The Britane
personages than those famous and woorthie Pastours that obserued this course in the Church of Christ many hundreths before you were borne and find it most expedient to continue your vnfruitfull manner of praying in a tongue not vnderstoode though the precept of God the Doctrine of the Apostle and the practise of the primatiue Church bee expressely against it O mouthes prepared to sticke at nothing that may any way serue to hoodwinke your hearers In this and many other points of your Religion you runne headlong against the cleare testimonies of the sacred Scriptures and generall consent of the Catholike fathers and yet you will be Catholikes Phi. You be very rife with your reproches Theo. I might iustly giue you some oftener remembrances but that I more respect the seemelynes of the cause which is Gods than the sinnefulnesse of your attempts who neglect Scriptures Fathers Councels Canons Church and all that is to followe the decrees you knowe not of whome and yet will haue it insolencie and madnes in vs to dispute of your actions Philand You doe but slaunder vs. Theoph. Wee haue hitherto slaundered you with matters of trueth if the rest prooue like wee shall doe you no wrong though wee fawne on you lesse Your Masse which this Realme hath nowe reiected what hath it in it either Catholike or Apostolike or any way concordable with Christes insâitution Philand You coulde neuer light on a woorse match Of all the rites obseruances and Sacraments which we haue none is more Apostolike more Catholike more conformable to Christes order and example than our Masse and your prophane Supper hath nothing agreeable to the Apostles or Christs institution but all cleane contrary yea your communion is the very table and cup of diuels and your Caluins bread and wine like at length to come to the sacrifice of Ceres and Bacchus Theo. Tie vp your doggish if not diuelish eloquence you shall haue no praise though you take some pride in broching these blasphemies Your poysonfull tongues and vnblushing faces may iniurie the ordinance of God but you can not ouerthrow his trueth If wee had deuised any thing of our owne braines as you haue done the most part of your Religion you would haue kindled I see to some choler that spare vs such speaches for following the very samplar original which Christ did institute as exactly as we possibly might Phi. You follow no part of Christes institution Theo. It is easie for your side to say what you list you were no right Friers if you coulde not speake for your selues but leaue your scoffes vaunts at home bring forth your proofs Phi. I wil beginne with the name and so proceede to the rest of the circumstances You haue smal reason to name the holy sacrament rather the Supper of the Lord than after the maner of the primatiue Church the Eucharist Masse or Liturgie But belike you would bring it to the supper againe or Euening seruice when men be not fasting the rather to take away the olde estimation of the holynes thereof The. If you leaue not so much as the name vntouched I hope you will not conceale any weightie matter of more importance Phi. You may sweare for that and keepe your othe Theo. Then if all your quarrels being discussed you bee found to haue vttered nothing against vs but your sharpe and eger stomackes and notwithstanding your vagaries and resaliries to and fro your Masse bee neither Catholike nor Apostolike deserue you not to beare backe your owne burden and to haue Bacchus Ceres and the rest of your infernall saints to the shrines whence you brought them Phi. When that falleth out which wil be neuer But you delay the time for feare you take the foyle Theo. If your arguments be as quicke as your appetites we shall soone dispatch but bring vs not drippings and say they be deinties Phi. S. Ambrose in hunc locum and most good authors nowe thinke this which the Apostle calleth Dominicam Caenam is not ment of the blessed Sacrament as the circumstances also of the text do giue namelie the reiecting of the poore the riche mens priuate deuouring of all not exspecting one an other gluttonie and drunkennes in the same which cannot agree to the holie Sacrament And therefore you haue small reason as I saide to name the saide holie Sacrament rather the Supper of the Lorde than after the manner of the primatiue Church the Eucharist Masse or Liturgie Theo. Malice bursteth out at your tongues endes when you cannot abide the woordes which wee vse though the Scriptures did first authorize them and the fathers for their partes continue them The Sacrament which the Lorde ordained at his last maundie hath sundrie names that wee finde authenticallie written in the worde of God as the Lordes table the breaking of bread and cup of thanksgiuing the Communion of the bodie and blood of Christ and as we thought till this time the Lordes Supper You beginne to tell vs S. Ambrose is of an other minde and bâcaâse your holde in him was verie small you adde that the most of your selues also doe nowe so thinke A worshipful catch that fifteene hundreth yeres after Christ you come in with your owne verdict in your owne cause and looke to haue it currant Phi. We meane not our selues Theo. You can meane none but your selues or your fellowes For you saie most good Authors now thinke so of our side I am sure you will not agnise that anie be good authors as you call them or that the most of vs are of that opinion and therefore you meane your selues and your owne adherents who were you not partial yet are you too young to bid Augustine Hierome Chrysostome Theodorete and others rise from their chaiers and giue you place Augustine repeating the verie woordes of S. Paul when you come togither this is not to eate the Lords supper saith hanc ipsam acceptionem Eucharistiae Dominicam Caenam vocat the Apostle calleth this verie receiuing of the Eucharist the Lords Supper Hierome commenting vpon the same wordes when you come togither this is not to eate the Lords Supper addeth Now is it not the Lordes Supper as you vse it but mans in as much as you seeme to meete rather to fill your bellies than for the mysterie For the Lordes Supper ought to be common to all because he deliuered the Sacramentes equallie to all his Disciples that were present And a Supper therefore it is called for that the Lord at Supper deliuered the Sacraments Chrysostome affirmeth the same The Apostle toucheth them more dreadfullie with these wordes This is not to eate the Lordes Supper sending them to that night in which Christ deliuered the wonderfull mysteries Therefore he calleth it a Supper for that Supper had all that were present sitting togither in common that is at one time and in one place * As
that water is no necessarie part of this Sacrament The Gospell in plaine spéech reporteth of our Sauiour that he dranke the fruit of the vine His owne words are I say vnto you I will not drinke henceforth of this fruit of the vine which surely saith Chrysostom yeeldeth wine and not water Your owne Schooles conclude flatly with vs against you Non est aqua vino miscenda de necessitate Sacramenti To mingle water with wine is no necessarie point of this Sacrament Water by the position of your owne Schooles is not necessary then of consequent arbitrary that is euery church hath ful liberty to vse wine alone as Christ did with out danger of departing or dissenting froÌ the primatiue church though they for some respects delaied their wine with water and the Sacrament is as perfect and as consonant to Christs institution without the mixture of water as with it Phi. That Christ vsed wine we do not deny but we auouch that he also mingled it with water Theo. We knowe you auouch it but we would sée you proue it Phi. Cyprian saith it Theo. Cyprian saith it not he saith rather the contrarie Inuenimus vinum fuisse quod sanguinem suum dixit We finde it was wine which the Lord called his blood And againe Cum dicat Christus ego sum vitis vera sanguis Christi non aqua est vtique sed vinum Wheras Christ saith I am a true vine surely the blood of Christ is not water but wine And againe he saith that Noë typum futurae veritatis ostendens non aquam sed vinum biberit foreshewing a figure of the truth that should follow dranke not water but wine Phi. Not water alone but mixed with wine Theo. Then all that Cyprian either pretendeth or alledgeth Christ institution for is the hauing of wine not of water and though he vse the words mixtus and miscere very often yet his meaning is to proue by scripture the adding of wine not of water to the Lords cup. Phi. He nameth both wine water as I haue shewed you Theo. And as I haue answered you both were lawful and then vsed in the church but Christs institution is vrged by him for wine and not for water and though he call the cup mixtus mingled because there might be and were then both in vse yet the scriptures which he citeth concerning this Sacrament and the figures which he bringeth make cléerely for wine and not for water And therefore that Christ mingled water at his last Supper or commanded vs so to doe can not be prooued by Cyprian nor any other learned and ancient father but that the church of Christ tempered her wine with water though not in all places nor at all times as your boasting vaine serueth you to affirme that we grant may be proued by Cyprian and others and was euer confessed by vs mary that is not our question You charge vs with the breaches of Christs institutioÌ in which and in euery part of which there is an absolute necessitie that you should proue if you could tell which way to do it but your loftie words and weake proofes haue no coherence you speake it in state as if it were more than Gospell and when you come to bring foorth your proofes you wrest a poore place of Cyprians and so take your leaues Phil. We bring you S. Iames Masse which in expresse termes affirmeth that Christ after Supper taking the cup and mingling it with wine water sanctified it blessed it and gaue it to his Disciples Theop. Of Iames Masse I haue spoken before In such rotten records neither receiued nor regarded in the Church of Christ till errour and ignorance grew so great that the Pastours could not or would not discerne fables from truths and forgeries from sincerities lieth the summe of your late Rhemish religion but take back your Monkish corruptions and let vs haue likely testimonies for that you say or none you may alleage S. Iames Gospell which is yet extant with as good credit as S. Iames Masse and so the Gospels of Nicodemus Thomas Andrew Barnabas and Bartholomew or if those like you not the Acts of Peter Philip and Andrew and the Reuelations of Paul Steuen and Thomas for these be of the very same mint and stamp that Iames Masse and the Apostles canons and constitutions are but knowe you Sir that as Heretikes and other idle persons forged these things in their names so the Church of Christ euer reiected them as false and hereticall and suffered no christians to ground their actions or doctrines on such corruptioÌs Phil. Sainct Basils Masse confirmeth the same The words are Likewise taking the cup of the fruite of the grape mingling it giuing thanks and blessing and sanctifieng it he gaue it to his holy Disciples Theoph. A pigge of the same sow They that would offer to broach their fansies in the Apostles names would neuer sticke at the Fathers works It is easie to put Ambrose Austens Basils and Chrysostoms names to any thing and yet the word which is vsed in Basils Liturgie doth not conuince the mingling of water with wine and Chrysostoms Liturgie doth apparently shew that water was mingled with wine for the people long after consecration and yet before distribution which argueth my saying to be most true that they delaied their wine for sobrietie they did not mixe it for any mysterie Phil. Sainct Basill I am sure saith Miscens Christ mingling the wine gaue it to his disciples Theo. The Gréek words for miscens mixtus if they come from ãâã ãâã ãâã ãâã ãâã do not alwaies signifie the mingling of water with wine but generally the tempering or pouring out of wine for him that shall drinke though none other kind of liquour be added to it Erasmus giueth that obseruation vpon the word ãâã ãâã ãâã ãâã ãâã and Sainct Iohn so vseth it wheÌ he sayeth He shall drinke of the wine of the wrath of God ãâã ãâã ãâã ãâã ãâã which is mixed or poured without mingling into the cup of his wrath where ãâã ãâã ãâã ãâã ãâã being without mixture is said to be ãâã ãâã ãâã ãâã ãâã that is mingled or rather infused into the cup of Gods wrath Upon which spéech Erasmus noteth Graecis ãâã ãâã ãâã ãâã ãâã dicitur quod infunditur in calicem bibituro etiamsi non aqua diluatur aut alio potus genere The Grecians call that ãâã ãâã ãâã ãâã ãâã when any thing is powred into a cup for him that shall drinke though it be not delaied with water or any other kind of liquour In this sense manie of the Fathers that wrate in Gréeke may vse ãâã ãâã ãâã ãâã ãâã and yet no mingling with water can be inferred vpon those words as your interpreters ouer gréedily imagine Phil. You pare the words of Saint Basils Liturgie but Saint Iames Masse is so
specifie For Christ said take ye eate ye which in their priuate Masses your Priestes doe not and for that cause euerie such Masse is a manifest contempt of Christes wordes and deedes confessed and rehearsed by your owne mouthes at the altar as partes of his institution Phi. The Catholike church onely by Christes spirit can tell which thinges are imitable which not in al his actions The. When himself hath appointed what actions of his he will haue to be followed the church is bound to obey not licenced to make her choise But in this case the church of christ hath faithfully done her duty For she alwayes obserued these actions of Christ her Lord and master and verified his wordes till Antichrist with pride and power came to take vp his seat in the middest of her and to proportion all religion to his vnsounde and deceiued affection Phi. Is the catholike church in this point with you Theo. Yea and against you mightily The canons as you terme them Apostolicall prohibit your priuat Masse Whosoeuer of the faithfull enter the church heare the scriptures read if they stay not out praiers receiue the sacred communion let them as peruerters of ecclesiasticall order bee put from the communion Which words the councell of Antioch repeateth and confirmeth as agreeable to Christian discipline in their dayes Reade the church seruice which as you tell vs Iames Basill and Chrysostom coâposed you shall finde them publike communions not priuate masses read what Dionysius S. Pauls schâler as you beare men in hand and Iustinus the martyr report of the ââââtration of the Lords Sâpper in their daies This is the generall and catholike description and order of the diuine mysteries saith Dionysius that first the minister himself receiueth then imparteth the same to others Towards the end of our praiers âaith Iustinus we salute one an other with a kisse after that bread and a cup of wine delaied with water are brought to him that hath charge ouer his brethren which he taketh and giueth thankes to the father of all through the sonne and holy Ghost his praier and thankes all the people standing by confirme with answering Amen then those which are called with vs Deacons giue euery man that is present of the bread and wine tempered with water and carie the same to such as are absent This I trowe resembleth our communion not your priuat masse this without controuersie was the catholike and Apostelike maner of solemnizing the Lordes Supper in the Primatiue church Yea the church of Rome which you woulde seeme so much to reuerence withstood this your profanation of the Lordes supper a long time with maruelous zeale Consecration ended saith Pope Calixtus let all communicate that will not stand excommunicated for so the Apostles determined and the holy Romane church obserueth The maner of the whole church in Pope Gregories time 600. yeares after Christ was for a Deacon to crie to the people Si quis non communicet det locum he that mindeth not to communicate let him auoide Pope Martine willed him to be cast out of the catholike church which entered the church of God and with held himselfe from the communion of the Sacrament Charles the Emperour 800. yeares after Christ gaue commaundement vt omnes fideles communicent ad Missas perexpectent sine alâa depraedicatione that all the faithfull should communicate and looke at masse so to do without other warning What need we farther proofe in a case so manifest your owne fellowes confesse no lesse In the primatiue church saith Durandus all that were present at the celebration of the Masse did euery day coÌmunicate Their oblation was a great loafe sufficient for al which the Grecians are said to continue to this day So that both the wordes of Christs institution the traditioÌ of the primatiue church directly refute your priuate Masses and proue the communion now vsed in the church of England to be good and catholike The Lordes supper saith Chrysostom ought to bee common For such thinges as are the Lords belong not to this or to that seruant but are commoÌ to all If then it be the Lords as in deed it is thou shouldst not take it as thine owne to thy selfe but propose it to all in common as being the Lordes Thou doest not suffer it to be the Lords wheÌ thou doest not suffer it to be coÌmoÌ but eatest it thy selfe Paul calleth it the Lords supper which is receiued in common with one consent of all assembled together for vntill all communicate be partakers of that spiritual food the mysteries once set foorth are not taken away but the priests standing still stay for all yea for the poorest of all So Theodoret The Lords table is equally proposed vnto al meÌ of that supper all are partakers alike And Haymo The Sacrament of christs body is called a supper by reason of the communion because it ought to be common to all the faithfull and iust If this doctrine be true as there can be no question of it then are your priuat Masses far from Christs institution as far from the catholike order of Christs church which suffered no man to bee present at the time of the diuine mysteries but such as would did participate sending the rest away that could not be partakers of the Lords table And this the very name of your Masse as I haue proued doth shew signifieng the demising of all such as might not communicate which if you should do in your priuat Masses you should leaue an empty church yea the priests must take paines to serue answere himselfe since no man besides the priest hath any part of that banquet which Christ prouided for all and bequeathed vnto all to bee the monument of his passion and pleadge of their saluation With like rashnes you take from the people when you do admit them once a yeare to their rightes as you call it the cup which should be to them the communion of the Lordes blood Drinke ye all of this sayth our Sauiour and diuide it mongst you These words you repeate for a shew but you falsifie them in sense For you suffer no lay-man to tast of the Lords cup as if one part of this mystery were sufficient the rest superfluous or you might dispence with christs institution at your pleasure Phi. Christ spake that to such as were Priests not vnto the lay people The. Doth your conscience serue you Philander to play the wanton in so great and deepe mysteries of christian religion To whom then were these words spoken take ye eate ye not to the selfesame parties to whom it was said Drinke ye If none may drinke but priests because the disciples which dranke were Priests then by the same logike none should eate but priests because neither time place nor persons were chaunged betweene these two
full consent of all ages and Churches in expounding the same but also to chase the people by terror of secular power and ecclesiasticall curse from the cup of their saluation from the communion of Christs blood and felowship of his holy spirit Such fathers such fansies What is mockerie what is iniurie to God and man if this be Religion or pietie The Church of Rome you will say concluded with them That increaseth her sinnes and excuseth not their follies If an Angel from heauen had conspired with them our duetie bindeth vs to detest both him and them as accursed if they step from that which the primatiue church receiued from Paul and Paul from Christ Howe much more then ought wee to reiect that which the church of Rome presumeth not onely besides but against the sacred scriptures And yet to speake vprightly the auncient church of Rome maketh wholy with vs in this cause For no church euer resisted your mangled communions with greater vehemencie than the church of Rome did till couetousnesse and pride blinded her eyes and hardned her heart against God and his sonne Pope Iulius that lyued vnder Constantine the great made this decree We heare that certaine led with schismaticall ambition against the diuine ordinances and Apostolike directions doe giue TO THE PEOPLE the Eucharist dipped in wyne for a full communion They receiued not this from the Gospell where Christ betooke his body and blood to the Disciples For there is recited the deliuering the bread by it selfe and the cup by it selfe Let therefore all such error and presumption cease least inordinate and peruerse diuises weaken the soundnes of fayth If the communion bee neither perfite nor agreeable to Christes institution and Apostolike prescription except the people receiue both kinds seuerall and asunder the bread from the cup and the cup from the bread as Christ ordayned and the Gospel declareth Ergo your excluding the people cleane from the cup is altogether repugnant to the manifest intent of our Sauiour and right imitation of his Apostles And what if the first authors of your drie communion were the Manichees are you not wise men and well promoted to forsake the precept which Christ gaue you the president which Paul left you the course which the christian world for so many yeeres obserued and followe so pestilent and pernicious a sect of heretikes reprooued and long since condemned by the church of Rome for that very fraude and abuse in the Sacraments which you bee nowe fallen vnto The Manichees sayth Leo to couer their infidelitie venter to bee present at our mysteries and so carie them-selues in the receiuing of the Sacraments for their more safetie that they take the body of Christ with an vnwoorthy mouth but in any wise they shunne to drinke the blood of our redemption Which I would haue your dâuoutnes speaking to the people learne for this cause that such men might bee knowen to you by these markes and when their sacrilegious simulation is founde they may bee noted and bewrayed by the Godly that they may bee chased away by the priestly power Against this disorder of Manichees wrate Pope Gelasââ as your friende Master Harding confesseth Wee haue intelligence that certaine men receiuing onely a portion of the sanctified body abstaine from the cup of the sacred blood who for that it appeareth they be entangled with I knowe not what superstition let them either receiue the whole Sacraments or be driuen from the whole because the diuiding and parting of one and the same mysterie can not bee without grieuous sacrilege The sense is plaine To take the Lordes breade and not drinke of the Lordes cup is a seuering and distracting of this mysterie which by the iudgement of these two Popes is open sacrilege ergo neither Catholike or christian What shift nâwe Philander to saue your selues from sacrilege Spake Gelasius of the Manichees as Master Harding resolueth Graunt it were so Then what was sacrilege in them can it bee catholike in you If that auncient church of Rome condenmed this in the Manichees howe commeth your late Church of Rome not onely to suffer but also to commaund the same Can you turne darkânes to light and sacrilege to Religion That were a marueilous alteration But Siâs your minds may change wee knowe Christes institution can not changâ The contempt thereof in Manichees in Papistes as then so still was and will be sacrilege Spake Gelasius not of the Manichees but of certaine Priestes that receiuing the bread at the Lordes table neglected the cup Yet Leo speaketh of the Manichees by name and âhose Laymen and mingled with the people and calleth their forbearing the Lords blood a sacrilegious sleight reason were you should prooue that onely Priesâes are ment in this place of Gelasius and not suppose what you list at your pleasures as the gloze doeth and others of your side that stand on this answere The woordes are indefinite and touch as well people as Priest but let vs imagine that Gelasius spake of Priestes first then you commit sacrilege in restraining all Priestes from the communion of both kinds except they say Masse themsâlues Next if it bee sacrilege in the Priest why not in the people The precept of our Sauiour drinke ye all of this compriseth all both Laymen and Priestes His Apostle extendeth the same to the whole Church of Corinth Chrysostome sayth the Priest differeth nothing from the people in receiuing the mysteries but one cup is proposed to al In Chalice nobiscum vos estis You sayth Austen to the people are in the Lordes cup no lesse than we The cup was deliuered to all men Priest and people with like condition as Theophilact affiâmeth Drinke yee all of this that is sayth Paschasius as well other beleuers as Ministers Hence wee frame you this argument The cup was by Christ deliuered to Priest and People with like condition and like precept the refusing of the Lordes cup is sacrilege in priests by the position of Gelasius and the confession of your friends it is therefore no lesse than sacrilege for the people to refraine the same What then is it for you to pull the Lordes cuppe out of their handes by rigor and force for so trifling respectes as you pretende but apparent violent and wilfull sacrilege Phi. It was sacrilege then for the people to refuse or refraine the cup because the church was content to admitte them to it But now the church is otherwise resolued it were sacrilege to expect or demand it Theo. What shall the man of sinne and sonne of perdition when he commeth if hee bee not already come and you his supporters to hold vp his seate in the temple of God say more than you now say that you at your lists may breake the commandements of the great and euerlasting God and alter his ordinances and to blame you for
neither denying auoyding defeating nor answering What if not one of these fathers whose works you cite as thick as hops euer spake or heard of your external and real sacrificing the sonne of God afresh for the sinnes of the worlde but they vsing the wordes Sacrifice and oblation to an other purpose you force a priuate and peculiar sense of yours vpon their speaches against their meanings Phi. This is euer your wont when the woordes bee so plaine that you can not deny them to flie to the meaning Theo. In deede this hath beene not the least of Satans sleights in conueying your Religion from steppe to step point by point to keepe the speach and chaunge the sense of the learned and auncient fathers that what with the phrases which were theirs and the forgeries which were not theirs and yet caried their names hee might make the way for Antichrist to set vp his visible Monarchie of error and hypocrisie Phi. This is the way to rid your selues of all obiections Theoph. And the other is the way to drowne your selues in the deapth of all corruption but so long as wee holde their fayth and doctrine which were the lights and lampes of Christes church we can spare you their phrases here and there skattered in their writings you no whit the neerer the trueth of their beliefe Phi. You hold not their fayth in this or any other point of your Religion Theo. The greatest boasters bee not alwaies the greatest conquerours Let it therefore first appeare what they teache touching the Sacrifice of the Lords table and what wee admit and then it will soone bee seene which of vs twaine hath departed from them The fathers with one consent call not your priuate Masse that they neuer knew but the Lordes Supper a Sacrifice which wee both willingly graunt and openly teach so their text not your gloze may preuayle For there besides the sacrifice of praier and thankesgiuing which we must then offer to God for our redemption other his graces bestowed on vs in Christ his sonne besides the dedication of our soules and bodies to be a reasonable quicke and holy sacrifice to serue and please him besides the contribution and almes then giuen in the primatiue Church for the reliefe of the poore and other good vses a Sacrifice no doubt very acceptable to God I say besides these three sundry sortes of offerings incident to the Lordes table the very Supper itselfe is a publike memorial of that great dreadful sacrifice I meane of the death bloodshedding of our sauiour and a most assured application of the merites of his passion for the remission of our sinnes not to the gazers on or standers by but to those that with faith and repentance come to the due receiuing of those mysteries The visible sacrifice of bread and wyne representing the Lords death S. Austen enforceth in these words Hold most firmly neither doubt of this in any case that the only begotten sonne of God taking our flesh offered himselfe a sweet smelling sacrifice to god to whom with the father the holy ghost the Patriarks Prophets Priests vnder the old law sacrificed brute beasts to whoÌ now in the time of the new Testament with the same father holy spirite the holy Catholike Church throughout the world doth not cease to ofâer the sacrifice of breade and wine in faith charitie In those carnal Sacrifices there was a figuration of the flesh of Christ which he should offer bloud which he should shed for the remissioÌ of our sins In this sacrifice there is a thankesgiuing remembrance of the flesh which he hath offered and bloud which the same god hath shed for vs. With him agreeth Ireneus Christ willing his Disciples to offer vnto God the first fruites of his creatures not that god needed them but lest they should be found vnfruiteful or vnthankful toke the creature of bread and gaue thanks saying this is my body And likewise he confessed the cup which is a creature amongst vs to be his bloud teaching the new oblation of the new Testament which the Church receiuing from the Apostles offereth to God throughout the world We must theÌ offer to god in al things yeeld thanks to god the maker with a pure mind vnfaigned faith stedfast hope and feruent loue offering the first fruits of his Creatures and this oblation the Church only sacrificeth in purity to the creator offering to God of his creatures with thanksgiuing And this we offer to him not as if he stoode in neede of these presents but rendring him thanks for these his gifts and sanctifieng the creature This oblation of bread wyne for a thankesgiuing to God a memoriall of his sonnes death was so confessed vndoubted a trueth in the church of Christ till your Schoolemen beganne to wrest both Scriptures and Fathers to serue their quiddities that not onely the Liturgies vnder the names of Clemens Basil and Chrysostome do mention it We offer to thee our king and God this bread this cup according to thy sonnes institutioÌ tua ex tuis offerimus tibi domine we offer thee O Lord these thy gifts of thine own creatures Which sense Irineus vrgeth against valentine but also the very Missals vsed in your own Churches at this day do confirme the same These be the woordes of your own Offertorie Receiue holy Father God euerlasting this vndefiled host which I thine vnworthy seruant offer to thee my king and true God for my sinnes negligences and offences innumerable for al standers by yea for all faithful christians as wel liuing as departed this life that it may helpe me theÌ to attaine eternal life We offer to thee O Lord this cup of saluation intreating thy goodnes that it may be taken vp into thy sight as a sweet smell for the sauing of vs the whole world Receiue blessed Trinitie this oblatioÌ which we offer to thee in remeÌbrance of the passion resurrection asceÌtion of Christ Iesus our Lord. We humbly beseech thee most merciful father through Iesus Christ thy son our Lord that thou accept blesse these gifts these preseÌts these holy vndefiled sacrifices which we offer to thee first for thy Church holy and catholike c. For al true belieuers c. For al here present c. For the redemption of their soules and hope of saluation Certainely you speake these words long before you repeate Christs institution your Masse-booke doth apparently prooue that which I report if I mistake the secretes of your masse let the shame bee mine What then offer you in this place Christ or the creatures of bread wine By your own doctrine Christ is not present neither any change made til these wordes This is my body this is my blood be pronounced ergo before consecration the creatures of bread wyne keepe their
teÌporall 249 The Prince charged to plant the faith and rule the church 250 The King of Englands charge 250 The Prince charged with Godlinesse 251 Their power is equall with their charge 252 The sword prohibited vnto Bishops 253 Only princes beare the sworde 254 The words of the oth 254 Supreme concluded out of saint Paul 255 The Apostles subiect vnto Princes 255 Suffering is a sign of subiection 256. The direction of the sword 257 Who shall direct the sword 257 No man Iudge of trueth 258 Discerners of trueth 259 The people are charged to discern the truth 260 The people must discerne teachers and try spirits 261 We be not bound to the Bishops pleasure 262 Wherein Bishops are superiour to Princes 263 The function not the person 264 The priests person subiect to the Prince 264 The right direction vnto trueth 265. The best direction for Princes 266. Who shall direct Princes 267. SuccessioÌ is no sure directioÌ 268 Bishops may erre 26â Councels may erre 270 276 Number no warrant for trueth 270 Councels haue erred 272 Consent without staggering due only to the Scriptures 276 The Pope may erre 277.304.311 Christ praied for Peter 278 Peter failed in faith 279 Christ praied for all 280 No one set ouer the Church 281 The Romane Church may faile in faith 283 Cyprians place discussed 283 The misconstering of Non potest 284 Cyprians opinion of the Romanes 286 S. Pauls warning to them 286 S. Ierome misconstered 287 The Romanes may erre 288 Moses chaire might erre 289 The high Priests did erre 290 Christs promise to his Church 291 The godly may erre 292 S. Iohns words abused 293 The whole Church erreth not 294. The Iesuites condemned for flatterers by their owne fellowes 294 What Popes haue erred 296 Liberius an heretike 297 Honorius an heretike 299 Vigilius an heretike 301 Anastasius an heretike 302 Shiftes to saue the Popes from erring 303 Caiphas free from error 305 Caiphas as free from error as the Pope 305 The Popes tribunall hath erred 306 Vaine mockeries of the Iesuites to saue the Popes error 309 Their owne Church confesseth the Pope may erre 310 The iudge of faith must not erre 312 The contents of the third part The Pope hath no power to depriue the Prince 314 What God hath allowed to Princes the Pope cannot take from them 317 Princes not depriuable by the Pope 318 The Prophets deposed no Princes 319 Saul reiected by God not deposed by Samuell 320 Saul depriued of the succession not of the possession of the Crowne 321 Dauid annointed to succeed 325 Ieroboam plagued not deposed 325 Prophets may threaten 326 Vzziah stricken with the leprosie not assaulted with violence 327 Lepers seuered from mens coÌpany but not disherited 328 Vzziahs pride 329 Athalia slaine 329. Achab reprooued not deposed 330. Elias induced the King and the people to kill Baals prophets 331 Elias no executioner 332 Fier froÌ heauen at Elias word 332. Iehu willed by God to take the sworde 333 Elizeus deposed no King 333 No Scripture confirmeth the deposition of princes 334 Kinges holde their dignities of God not of priests 335 The priest no Iudge of the princes crowne 336 The priest to direct the Iudge to decide 338 Princes not subiect to priestes 339. Princes depriued priests 340 Princes brake couenaunts with God and yet were not deposed 341 No prince deposed in the olde testament 341 Christ is King of Kinges but not the pope 342 Christ haue many prerogatiues which the pope may not haue 343 Binding of sinnes not of Scepters 344 Depriuing is not feeding 345 Temporall reuenge not lawfull for priests 445 Heretikes must not be saluted yet princes must be obeyed 346. Heretiks must haue their du 347 Society not duty prohibited 348 Wee must shunne the wicked but not disobeie the magistrate 348 Excommunication inferreth no deposition 350 The Iesuites claime temporall and externall power for the pope 350.351 God not Paul stroke Elimaâ blinde 352 What is ment in S. Paul by deliuering vnto Sathan 353 The Apostles laid violeÌt hands on no man 354 The goods and bodies of men are Cesars right 355 Priests no Iudges of temporall thinges but makers of peace betweene brethren 357 The temporall and spiritual distinct regiments 358 The Ciuill state directed not punished by the spiritual 359 Princes committed to the preachers charge not subiected to the popes court 360 Princes may be put in mind of their duties 361 Nazianzene subiect to the prince 361 Howe the preacher correcteth 362 Howe manie degrees the pope will be aboue the prince 363 If he heare not the Church let him be to thee as an Ethnick 364 Ethnicks must not be deposed 364 The Church cannot depose the prince 365 The Church submitted herselfe to Princes 366 The Church hath no commissioÌ to depose Princes 367 The church with theÌ is the Pope 367 Neuer king obayed the Popes Censure 368 The Church neuer decreed that Popes should depose Princes 368 Impertinent examples 369 Excommunication is not deposition 370 The fact of Babylas 371 Babylas died vnder Decius 371 The Prince penitent for his sins 372 S. Ambrose and Theodosius 373 Anastasius excommunicatioÌ vncertaine 374 Michaels excommunication vnproued 374 Lotharius mistaken 375 Of seuen examples but one proued 375 S. Austens opinion of such excommunications 376 The end of excommunication ceaseth in Princes 376 The Church praied for tyrants 377 The Church praied for the welfare of hereticall Princes 378 The Church praied for Constantius 378 A lustie leape from the keyes to the sword 379 Rebellion against Princes defended to be iust and honourable warres 380 Graund theeues murtherers 381 The Popes warrant to rebels 381 The Pope caÌnot warrant Rebellion 382 Scriptures abused to serue Rebellion 383 Asa remoued his mother from her dignitie 383 The Iudiciall part of Moses Law is ceased 384 The execution of Moses Law coÌmitted to none but to the magistrate 384 No reuenger but the Magistrate 384 Phinees fact had Moses warrant 385 Moses a magistrate and no priest after Aarons order 386 Moses a Leuite but no priest 387 Moses a Prophet no sacrificing Priest 388 And so was Samuel 389 Many offred that wer no priests 389 Sauls sin was infidelitie 389 The Priest did not appoint the wars 390 The warres of Abiah 391 Edome Libnah reuolting 391. Ten tribes might fight with two 392 The Church of Christ neuer alowed rebellion 392 S. Basil alowed not the people to rebel for his defence 393 S. Ambrose alowed no tumult at Millan in fauour of him 394. Athanasius did not stirre Constance against Constantius 396 Athanasius neuer spake euill of Constantius 396 Athanasius neuer disobaied CoÌstantius 397 Athanasius would not haue the people rebel for his cause 398 The tumult at Alexandria for Peter against Lucius 399 Atticus harboured strangers but not armed subiects against their Princes 400 The Persian war was lawful 400 What Leo requested of the Emperour 401 The Christians were subiect to Iulian though he were an
The faith of our fathers is not alwaies trueth 537 God forbiddeth vs to follow the steppes of our fathers 538 The godly confessed their fathers did erre 539 All humane lawes barres giue place to God 540 The prince might make lawes for trueth maugre the Pope 541 Princes haue setled religion without Councels 542 Christian religion receiued vpon the direction of a lay man 543 Trueth authorised the Apostles against Priests Princes 544 Railing on Princes is a capitall crime 545 The contents of the fourth part No point of Poperie Catholike 546. What is truely CATHOLIKE 547 The worshipping of Images is not Catholike 547 The west Church against the worshipping of Images 548 Corruption to help the credite of the second Nicen councell 549 The worshipping of Images detested in the Church of Christ as Heresie 550 The âmage of God made with hands may not be worshipped 552 The Iewes Gentiles did erect their Images vnto God 553 The heathen adored their stocks as the Images of God 554 The Image of man set vp vnto God is an Idoll 556 The wodden Image of Christ may not be worshipped 557 The honour done to a wodden Image is not done to Christ. 559 Adoration of Images no Apostolick tradition 562 S. Basill forged to make for adoration of Images 563 The shamefull forgeries and falsities of the second Nicene councell 564 Both Scriptures and fathers wickedly abused by the second Nicene Councâl 565 The second Nicene Councel conuincing it selfe of forgerie 566 What an Idole is 567 A wrong seruice of God is Idolatrie 568 The Church of Rome giueth diuine honour vnto Images 569 Christs honour may not be giuen to Images 570 The hauing of Images is not Catholike 572 Athanasius palpablie forged in the second Nicene Councell 574 The Church next to the Apostles reiected Images 574 Images came first from Heathens vnto Christians 575 Images reiected by godly Bishops 576. No corporall submission may be giuen to Images 577 The Nicene Bishops play the sophists in decreeing adoration vnto Images 577 The wodden crosse of Christ may not be adored 578 Not one word in scripture for adoration of Images 580 No point of faith may be built on traditions 581 No point of faith beleeued without Scripture 582 Baptizing of Infants is a consequent of the Scriptures 583 It may be a tradition yet grounded on the Scriptures 584 Baptisme of InfaÌts prooued needfull by the Scriptures 585 Rebaptization repugnant to the Scriptures by S. Augustines iudgement 588 The perpetuall virginitie of Marie the Mother of Christ. 589 The Godhead of the holy ghost expressed in the Scriptures 590 His proceeding from the father and the sonne confirmed by the Scriptures 592 Expresse scripture is the sense and not the syllables 593 Fathers wrested to speake against the scriptures 594 The Popish faith is their owne traditioÌ against the scriptures 597 Their adoration of images is a late and wicked inuenâion of their schooles 598 Images adored in the Church of Rome with diuine honour 600 Images reiected by Catholike Bishops 601 S. Austen condemneth Images as vnprofitable signes 602 Custome without trueth is but the antiquitie of error 603 Praier in an vnknowen toung prohibited by Saint Paul in Gods name 604 S. Paul speaketh of vnknoweÌ touÌgs 606 An vnknowen toung cannot edifie 607 Diuine seruice in a knowen toung cannot choose but edifie 608 S. Paul speaketh of three learned toungs as wel as of others 610 S. Paul speaketh of the Hebrew Greeke and Latine as well as of other tongues 611 S. Pauls wordes comprise both Church seruice sermons 612 Saint Paul 1. Cor. 14. speaketh of Church seruice 613 The Church vnder the Apostles had no set order of diuine seruice 614 The Church vnder the Apostles did sing blesse and pray by the gyft of the spirite 615 The Apostle had no certaine praiers or seruice 616 The Iesuits halting reasons that S. Paul did not speak of the church Seruice 616 S. Paul to the Corinthians speaketh of Church seruice 620 No man may say AMEN to that he vnderstandeth not 624 Necessary to vnderstand our praiers 625 The primatiue Church had neuer her praiers and seruice in an vnknowen tongue 627 The latine seruice was vnderstood in the Countries where it was 629 Alleluia is vsed in all tongues aswell barbarous as others 630 The Britans had no latine seruice 632 Alleluia soung at the plough 632 The Iesuits manner of alleaging impertiment authorities 633 Bede doth not say that the people of this Realme had the latine seruice in his time 634 The prayers of the primatiue Church were common to all the people 636 The Masse book proueth that the people should vnderstand the Priest 639 The Priest needeth no speach in his praiers but to edifie the hearers 640 Praier is as acceptable to God in a barbarous as in a learned touÌg 642 Seruice in an vnknowen tongue is no custome of the vniuersall Church 643 The primatiue church had her seruice in such tongues as the people vnderstood 644 The primatiue church allowed praiers in barbarous tounges Whether side commeth nearest to christs institution 650 S. Paul by the Lords supper meaneth the sacrament 651 The name Masse whence it first came 655 We doe not swarue from christes institution 657 Christ did blesse with the mouth and not with the finger 658 Blessing in the scriptures applied to diuerse and sundrie thinges 659 To doe any thing vpon or ouer the bread is not needefull 660 The rehearsall of christs wordes maketh a sacrament 661 We shew our purpose at the Lords table by our words and deedes 662 The worde beleeued maketh the Sacrament 664 Vnlâuened bread is not of the substance of the Sacrament 664 Water is no part of Christs institution 663. 670 Water is not necessarie in the Lordes cup euen by the confession of their own schooles 668 No water mingled whiles the Apostles liued 672 The Masse an open profanation of Christs institution 673 Priuate Masse euerieth all that christ did or said at his last Supper 674 Christ did not sacrifice himselfe at his last supper 676 The Primatiue church had no priuate Masse 678 The Lords supper ought to be coÌmon 679 The Lords cup was deliuered to the people as well as the bread 679 Christs precept for the cup extendeth as well to the people as to the Priest 680 In the primatiue church the lords cup was common to all 682 The causes for which the church of Rome changed christs institution 683 The auncient church of Rome very vehement against half communions 684 Forbearing the Lords cuppe condemned in laymen as sacrilege 685 Sacrilege in the Priest can be no religion in the people 686 The Iesuits proofes for their sacrifice 687 How the fathers call the Lordes supper a sacrifice 688 Their own Masse booke contradicteth their sacrifice 690 The Lords death is the sacrfice of the Lords supper 691 A memoriall of christs passion is our daily sacrifice 692 The elder sort of Schoolemen knew not their
in Henrie 3. anno 1241. Bernardes report of the Romanes in his time Bernardus de consideratione ad Eugenium lib. 4. What examples of vertue deuotion the Romane institution hath giuen If we should say as Bernard doth I deeme you would be angrie S. Hieroms report of the madnes of Rome Hieron praefat lib. 2. in Episto ad Galaâas Idem in Esaiae Cap. 2. Idem ad Princip Marâelle Epitaph Idem aduersus Iââianum li. 2. Idem praefat in lib. Dydimi despiriââ sancto Cyprian and Augustine forced by the Iesuites to make for Rome Cypri epist. 55. vel li. 1. epist. 3. Apolog. Cap. 1. August de vtilitate Credendi Cap. 17. From the Apostles See is from the time the Apostles sate or taught in the church August de vtilitate credendi Cap. 17. August in Psalmo contrae partem Donati Idem contrae epistolam quam vocant Fundamenti Cap. 4. From not in the Apostles seate In our dayes the Pope claimeth a new found power ouer the church and Prince Apolog. Cap. 2. The intent of the Popes Seminaries What things were misliked in the Seminaries Apolog. cap. 3. The Iesuites know not the Popes intention and yet they take part with him against their Prince Apol. Cap. 3. Iesuits drawers of childreÌ from their Parents and subiects from their Prince Apolog. Cap. 3. Apolog. Cap. 3. What is it to be the slaues of men if this be not Campion in his 2. article Campion Parsons did aske leaue of the Pope to agnise her maiestie for lawful Queene vntil the Bul might be put in execution Or if these be not sufficient the late defence will serue for all In his 40. motiue And that your defence of English Catholikes expressely doth Apol. Cap. 3. Apolo chap. 3. Experiments of Popes and their clergie out of the reports of their owne friends Martin Polo in an 898.907 Platina in Stepha 6. Sergio 3. Luitpr and Ticinensis li 6. ca. 6. 7. Martin Polon in anno 986. Platina in Bonifacio 7. Platina in Syluestro 2. Platina in Benedicto 9. Martin Polon in anno 1042. Beno Cardinalis de vita gestis HildebraÌd Abbas vrspergensis in anno 1228. Ibidem Math. Paris in anno 1213. Baptist. fulgo lib. 9. Agrippa de Leâââinio orat ad Louânienses Vuesseluâ GroÌnigensis tract de Indulgenâijs Baptist. Mant. Alphon. lib. 4. Pontan tumulorum lib. 2. in tumulo Lucretiae Alexan. 6. filiae Acti Sannazar epigram lib. 1. 2. * Bernard supra Cant. serm 33. The Iesuites promise high experiments of their Romane institution the patternes whereof if any man will see let him âead these complaints of their owne fellowes Sermo ad Clerum in concil Rhâmensi congregatum inter opera Bernardi Idem sermo ad Pastores in Synodo congregatos Albert. in Ioh. Cap. 10. Opusculi tripartiti parte 3. Cap. 7. reperitur in tomo conciliorum 2. Holcot in lib. Sapientiae lectio 182. Platina in vita Marcellini Mantua Calaemitatum lib. 3. Ibidem Mantuan ecâoga 5. * Idem factorum lib. 2. de carnispriuij consuetud * Idem Syluarum lib. 1. Auentinus annalium Bolorum lib. 6. praefat Marcel Palin Zodiaci vitae lib. 5. in Leone Idem lib. 6. in Virgine Idem lib. 9. in Sagittario Oratio Cornelij Epi. Bitonti 3. Dominica aduent in concil Triden habitâ Experiments confessed in the late Councâl of Trent Mat. 24. 2. Tim. 3. Apolo chap. 2. The main drift of their Apologie was to flatter the Pope to magnifie theÌselues and to dissemble their wickednes against the Prince with colourable pretences and speaches which they haue fully performed * Apol. Cap. 3. The Iesuites haue a commission to bely whom they list without controlemeÌt Mat. 10. Apolog. Cap. 3. Apolog. Cap. 3. An ignorant boy with a whispering report mig soone worke this conuersion Such teachers such conuerts See Throckmortons coÌfession ãâ¦ã own ãâ¦ã they ãâ¦ã superior ãâ¦ã voice ãâ¦ã oracle ãâã heauen ãâã them These two ãâã they ãâ¦ã The Iesuites wilâe innocents though they teach it to be lawfull for subiectes to resist and murther their Princes The dispensation of Campion and Faâioâs hath those expresse wordes Epist. 8. ad Demeâriadem Their succession interrupted Platina in Syluestro 3. Idem in Damaso 2. Idem in Benedicto 4. IdeÌ in Ioan. 10. Distinct. 40. c. Non est facile Apoc. cap. 4. sect 1. Aug. Epist. 166. Aug. epist. 166. Princes commanding for truth must be obeied The Iesuites play with the name of the church Act. 20. The Church of God is the people of God The Church neuer taken in the Scriptures for the Priest alone The Iesuites steales from the Church to ChurchmeÌ and from theÌ to the Pope By the Iesuits diuinitie the Prince shall commaund what pleaseth the Pope They be two distinct questions who shall commaÌd for truth and who shall direct vnto truth The Iesuites would make men beleeue that we teach the Princes will to be the rule of faith Neuer man of our side affirmed any such thing If the world can witnesse thus much for vs then is this a colde cauill of the Iesuites Marke how the Iesuites plaie with the oth The right extract of the Iesuites absurdities Apolog. cap. 4. Apolog. chap. 4. Apolog. cap. 4. Their absurdities are no way consequent to our doctrine This is the right supposal of their Apologie Princes be supreme gouernours of the persons not of the things in the church The wordes of the othe The Iesuites lack neither crakes nor wordes Apolog. cap. 4. The partes of the othe examined What is ment by Gouernour Matth. 20. Mark 10. Christ by that word distinguisheth the minister from the magistrat Luk. 22. Luk. 22. 2. Corinth 1. Publik gouernâment is by correctioÌ and compulsion Rom. 13. Matth. 26. 1. Tim. 3. and Tit. 1. Matth. 24. 2. Tim. 2. Bishops forbidden to vse violence 2. Timoth. 3. 4. Bishops no Magistrates to beare the sword but only charged with cure of soules which the sword can not touch Princes may commaund punish as well bishops as others Rom. 13. Rom. 13. Bern. ad Senonensum archiepiscopum epist. 42. Chrysost. homil 23. in Epist. ad Romanos Theo. in cap. 13 epist. ad Romanos Theo. in cap. 13. ad Romanos Oecumen in Epist ad Rom. Greg. Epistol lib. 3. cap. 100. Ibidem Greg. Epistol lib. 3. cap. 103. Luke 20. Iohn 19. Act. 25. Iude Epist. Rom. 13. The Clergie must be to the people an example of obedience to Princes Luke 21. Rom. 13. He that must suffer is a subiect as well as he that must obey Princes gouernours of all persons And that in causes Ecclesiasticall as wel as in temporall The Prince charged with both tables Deut. 17. Aug. Epist. 50. How the godly kings of Iudah did interprete their charge 2. Kings 23. 2. Kings 18. 2. Chro. 34. 35. 1. Kings 2. The same charge exteÌdeth to the kings of the new testameÌt Rom. 13. They be gods ministers to reuenge all euill
The Popes power ouer Princes vsurped Rom. 13. Supreme is a manifest deduction out of S. Paul Supreme ouer Persons not ouer things We may not limit where we will obey the sword where not Where they may commaund we must obey We may not resist them but with reuerence indure them though they coÌmand against God and his truth Heathen Tyraunts had power of the sword ouer Christ and his Apostles Christ submitted himselfe to the Magistrate So Paul Peter both did and taught 1. Pet. 4. Rom. 13. Whom we must indure in that which is euill those must we obey in that which is good Aug. Epist. 50. Idem Epist. 166. The summe of the doctrine which we teach concerning the Princes supremacie The Iesuites iestes wherewith they mocke the Reader THE DIRECTION of PRINCES VNTO TRVETH Princes must take good care to come by faithfull direction The right directors vnto truth must be discerned by their doctrine not by their dignitie No mortall man may Iohn 14. 1. Iohn 5. * Iohn 5. 8. De Nuptijs ad Valentin lib. 2. âap 33. Optat. lib. 5. ad âermenianum Iohn 17. Bishops no iudges of the word of God The church is not iudge of the Scriptures Iohn 10. * Iames 4. Aust. in Psal. 2. * Idem de vera religione ca. 31. * Idem confess lib. 13. cap. 23. * Contra Cresc lib. 2. cap. 31. Idem Epist. 19. ad Hieronym Iudging taken for discerning Onely God must limit what is truth what error To discerne truth belongeth to all God willeth all men to trie spirites 1. Iohn 4. Matth. 7. And to discerne false teachers Iohn 10. The people must discerne teachers by their doctrine 1. Corinth 10. 1. Corinth 11. * Matth. 24. Colos. 8. Ephes. 5. 1. Iohn 3. * Heb. 5. 1. Corinth 14. Orig in Jeâââ Naue hom 2. The Fathers referred them selues to the iudgement of the hearers Ambros. Epi. li. 5. orat in Aux Luke 10. Matt. 10. The people haue libertie to discerne and charge to beware seducers Matth. 24. Matth. 23. The people not bound to beleeue the Pharisees doctrine except it accorded to the law of God Aug. in Iohan. tractat 46. Matth. 16. Ibidem vers 11â 1. Iohn 4. 1. Thes. 5. Rom. 12. Philip. 1. 1. Corinth 2. The whole Scriptures giue the people leaue to discerne the truth and require them so to do Princes haue the same libertie to discerne trie spirites that priuate men haue The former precepts comprise the Prince aswell as the people Heb. 13. Vers. 7. No man bouÌd to the Preacher farther than he speaketh truth The Apostles tied to that condition 1. Pet. 1. * 1. Iohn 1. 1. Corinth 4. Galat. 1. The Angels themselues limited to that rule 1. Corinth 7. 1. Corinth 17. Chrysost. in 1. cap. 2. Epist. ad Timoth. hom 2. * Tertul. de praescript advers haereticâs * Chrysost. operis imperfect hom 20. in 7. ca. Mat. Much more teachers that are but seruantes of the law and therfore bouÌd vnto the law Princes must obey Bishops because they speak in Gods name and not in their owne Act. 20. Bishops haue commission to feede not to rule their flocks 1. Pet. 5. Iohn 21. They be superiour in teaching not in power to commaund and punish Their functioÌ is more perfect excellent because God worketh by their hands and mouthes Aug. contra Crescon lib. 4. cap. 6. Aug. in Psa. 10 In 1. cap. 2. epist. ad Tim. hom 2. De spiritu san lib. 3. cap. 19. 1. Corin. 1. 1. Corin. 3 The word sacramentes serue not to aduaunce the Preachers person The Preachers cal for subiection reuerence to their master not to themselues * 2. Corinth 4. * Mark 10. â Corint 9. The trueth of God is tied to no certaine persons nor places Peters fayth is trueth in deede but that must be taken out of his owne writings not other mens reports No successour may be trusted against or besides the Apostles writings No poynt of fayth vnwritten Rom. 10. Basil. in sermone de fide Idem in Ethiciâ definiâ 8. Hilar. ad Constantium August Idem de Trinit lib. 9. Hieron aduersus Helnidium IdeÌ in Psal. 86. Tertul. de praescript aduers. haereticoâ Idem aduersus HermogeneÌ Ambros. de virginibus li. 3. Ireneus lib. 3. cap. 1. Cyril de recta fide ad Reginas lib. 2. August de Pastoribus cap. 11. Idem contra literas Petiliani lib. 3. cap. 6. Caus. 11. quaest 3. § si is qui preaest No person nor place may be trusted in matters of faith besides and without the scriptures The best direction for Princes is the word of God Psal. 118. Deut. 17. Deut. 12. Esai 8. Luk. 16. Hieron Cap. 1. in epist. ad Galatas Tertullian de praescriptionib Tertullian vâ supra Heretikes therfore couet a shew of scriptures because they be the grouÌds of all trueth No tribunall on earth to the which trueth is fastned Where trueth is in doubt the Church is in more doubt The shepheards voice is not knoweÌ by the sheepe but the sheep by hearing the sheepheards voice * Iohn 10. Apolog. Cap. 4. sect 28. Succession is no sure direction vnto trueth Ireneus lib. 4. Cap. 43. Cap. 44. Cap. 45. Act. 20. Mat. 7. 2. Pet. 2. 2. Cor. 11. 2. Cor. 11. Bishops haue beene heretikes Bishops asseÌbled may erre as wel as Bishops seuered Mat. 18. Two or three haue the same promise of assistance that two or three huÌdred haue Councels may erre Euseb. lib. 7. cap. 5. * Sozom. lib. 4. cap. 9. * Euag. li. 3. ca. 4. Epist. 55 ad Proropium A generall Councel doth not differ froÌ a particular but only in number of persons and places Vide distinct 16 § sexta § primo * Tomo concil primo * Socrat. lib. 1. cap. 2. * Idem li. 2. c. 36. Tomo concilior primo A generall Councel erring the Church doth not erre A Councell may be reuersed by the rest that be present or absent Sozo li. 1. ca. 23. Sozo li. 2. ca. 25. Sozo li. 4. ca. 9. Leo epist. 52. ad Anatholium Ibidem Their own fellowes haue consessed that general councels might er Panor de elect electi potestate ¶ significasti Panorm IbideÌ A generall councel is not the Church Pigh hierarch ecclesiast lib. 6. cap. 5 4. Pighius is earnest that general CouÌcels haue erred in decisioÌ of faithes Lib. 6. Cap. 7. Lib. 6. Cap. 13. August de baptist lib. 2 cap. 3. S. Augustine confesseth that councels may erre Ibidem The second Councell of Ephesus was generall * Astio. 1. * Euagrius li. 1. Cap. 10. Reperitur chalcedonens concil actio 1. Chalced. concil actio 1. Ecclesiasticall iudges are often deceiued Contra Crescon lib. 2. cap. 21. August epist. 167. August contra Maximinum lib. 3. cap. 14. Ibidem lib. 3 cap. 14. The Arrians not bound to the authoritie of the Nicene councel The Councell of Ariminum was generall Socrat. lib. 2.
good both in doctrine discipline a 1. Sam. 15. b 2. Sam. 22. c Esai 7. d Esai 9. e 1. Cor. 11. f Chrysost. in ca. 4. ad Philip. homil 13. g Idem homil 1. ad Papil Antioch Head of the Church belongeth properly to Christ. Praefat. 7. Centuriae Princes may not be deuisers of new religions We may by our oth serue God not men if their lawes dissent from his We be subiect to Princes in that we must suffer not in that we must obay whatsoeuer they coÌmaund Apol. c. 4. sect 6. The Iesuites as bold with the ParliameÌt as they bee with the Prince Apol. cap. 4. sect 10. God will not be tied to the forme of humane iudgements The Church planted without any iudicial processe Apol. cap. 4. a sect 19. b sect 12. c sect 19. Christ wil not be subiect to the voices of men He hath authority enough that hath God on his side a Ios. 24. b 3. Kings 19. c 3. Kings 22. d Ierem. 23. e Amos. 7. f Mat. 3. g Acts. 5. h 6. i 23. The wicked alwaies asked the godly for their authority Mat. 21. Ioh. 1. Ioh. 1. Acts. 4. He that preacheth the same doctrine which the Apostles did hath the same coÌmissioÌ which they had One man preaching trueth hath warrant enough against the whole worlde Tertul. de virg velandis The whole world drowned for resisting the preaching of one man Whether side hath trueth must be the question the rest is superfluous quareling Apol. cap. 4. sect 21. God must be obaied when he coÌmaundeth whosoeuer dissent The Iesuites cal it a disorder to obey God before the Bishops Apol. cap. 4. sect 6. The Prince and the Parliament tooke not vpon theÌ the decision but the permission protection of trueth Queene Mary by ParliameÌt receiued the Pope why might not Queene Elizabeth doe as much for Christ We be bound to the faith of Christ not of our fathers Deut. 32. They be gone from the faith of their first fathers and egerly follow the blindnesse of their later fathers God hath not referred vs froÌ his word to our fathers Ezech. 20. Psal. 78. Psal. 95. Zach. 1. Ierem. 11. Ibidem vers 9. Our fathers may erre though his elect can not 2. Tim. 2. Mat. 24. Mark 13. Mat. 24. 2. Thes. 2. Reueâ 13. All shall erre sauing the elect The elect cannot be discerned of men Mat. 7. To follow the greatest number is most dangerous Mat. 22. Our Fathers sinned and rebelled against God Psal. 106. Dan. 9. 2. Chron. 29. Mat. 3. Acts. 7. Our fathers cannot preâudice the trueth of God Luke 16. A parliament taking part with trueth hath the warrant of God the Magistrate Lay men may make their choise what faith they will professe The Prince is authorized from God to execute his commaundement The Iesuites presume that al is theââs The Prince may commaund for trueth though the bishops would say no. The Iesuites haue neither Gods law nor mans to make that which the Prince and the Parliament did to be voide for lacke of the Bishops assents The Kings of Iudah did coÌmaund for trueth without Councels 2. Chron. 14. Cap. 15. Cap. 15. Cap. 15. 2. Chron. 29. 4. Kings 22. Christian Princes may doe the like ConstaÌtine authorized Christian religion without any Councel Euseb. de vita Constant. lib. 2. Iustinian had no Councell for the making of his constitutions But 6. general Councels in 790. yeres Sâc lib. 5. ca. 10. Theodosius made his own choise what religion he would establish when the second general councell could not get him to receiue the Arians from their churches Amphilochius did win him to it Theod. lib. 5. cap. 16. Realmes haue bin Christened vpon the perswasions of Lay men weâmen India conuerted by Merchants * Ruffin l. 1. ca. 9 * And neuer asked the Priestes leaue so to doe * Socrat. lib. 1. cap. 19. Iberia coÌuerted by a woman Ruffin lib. 1. cap. 10. The Iesuites would haue beene eloqueÌt against this King that yeelded his Realme to Christ at the direction of a seeââe wenche Any man may serue Christ whosoeuer say nay Many Countries receiued the faith before they knew what the Church âânt Act. 5. If trueth were ââufficient âââcharge for fishermen to withstand both Priests and Princes much more may Princes vpon that warrant neglect the consent of their own subiects though they be Priests Iohn 7. Railing on Princes is prohibited by the Law of God Exod. 21. Leuit. 20. Exod. 22. Eccle. 10. 3. Kings 2. Dauid iudged Shimei worthie to die for railing on him Vincentius Lirinens aduers haeres How Vincentius defineth Catholikes * VinceÌs aduers. haeres * Vincent IbideÌ Ibidem Quod semper vbique ab omnibus creditum est Worshipping of Images is against the Scriptures It hath not been beleeued at all times Neither in all places nor of all persons * Sigebert in anno 755. Continuationes Bedae anno 792. The Church of England against Images The churches of Fraunce Italie Germanie condeÌned the second councell of Nice Regino lib. 2. anno 794. Hinâmar Remens contra Hincmar Iandunensem epist. cap. 20. The Councel of Nice the second refuted by a generall Synode of Germanie A whole book written in the refutation of the 2. Nicene Councell by Charles and his Bishops The Monkes haue razed our Nice and put in Constantinople Vrspergens in anno 793. That Councel was assembled at Nice and not at Constantinople * Tomo Concil 3. admonit Surij ad lector de Synod Francof âol 226. * Augu. Steuch de Donat. Constant lib. 2. numero 60. * Adon. aetase 6. Auent lib. 4. saith Scitae Graecoâum de adorandis Imaginibus rescissa sunt Their Monks and Friers being worshipers of Imageâ themselues would not beleeue that the 2. Nicen CouÌcel was condemned for decreeing Images to bâ worshipped The booke extaÌt agreeth with this report of Hincmarus The west Church 800. yeares after Christ suffred stories to be painted and carued in the Church but not to be worshipped as the seconde Councell of Nice concluded The Grecians were not so brutish as to decree diuine honour to stockes The west Church refused to giue any externall honor to images Greg. lib. 7. epist. 109. Stories painted in the Church but no picture worshipped * Sinne to worâhip pictures Gregor lib. 9 epist. 9. The scriptures prohibite the worâhipping of pictures Ambros. de obiâââ Theodos. Error wickednes to worship the Crosse that Christ died on Aug. de moribus ecclesiae Catholicae lib. â cap. 34. Bowing and burning incense to the Image of Christ obiected to heretikâ as Idolatrie August de haeresib haeres 7. Epipha in 80. haeres anacephâ Epipha lib. 1. âom 2. haeres 27. Iren. li. 1. ca. 24. The worshiping of Christs Image is idolatrie Exod. 20. Deut. 5. * Ephes. 5. * Phil 3. Bodily or ghostly honor giuen to any thing which God prohibiteth is Idolatrie Exod. 20. God prohibiteth the worshipping of
his own Image Deut. 4. Esai 40. Ibidem Moses Esay referre the secoÌd precept to any Image made with hands and erected vnto God The later part of the 2. precept forbidâth to worship that which the first did forbid to make Esa. 42. 1. Cor. â An Image made by man vnto God is but a dishonour vnto God Deut. 27. Esa. 40. Euery Image erected vnto God is an Idol Deut. 27. Sapient 14. Esa. 44. The Idolatrous Iewes pretended to worship the Image of God when they set vp the calfe * Exod. 32. vers â * Iudic. 17. Iudic. 2. Baal was set vp for the Image of god * Ose. 2. * Esa. 40.46 Ambr. in Psal. 118. sermo 10. Origen contra Celsum lib. 7. The Heathen did not take their Images for Goddes Lactant. de fals religione lib. 2. cap. 20. Clemen recognitio ad Iac. lib. 5. Aug. in Psal. 113. concione 2. Marke well this shiââ and tel me what the Papistes lacke of it Rom. 1 It is wickeder Idolatrie to worship an Image than to worship a creature A greater sin for those that know God to set vp an Image vnto him than for those that knew him not The figure of a man set vp vnto God is an Idole as well as the figure of a beast Deut. 4. Rom. 1. * Psal. 115. Esa. 44. An horrible picture of the Trinitie with three faces in the popish praier bookes * Horae Mariae Impressae per Iohan. le Prest impens Rob. Valenâ 1555. Nicen. Synod 2. actione 2. Sapien. 14. * You doe defend them in your Rhemish Testament fol. 345. * Esa. 44. Deut. 27. The artificiall figure of Christs humane flesh may not be worshipped Lactant. de fals religio lib. 2. cap. 2. * Lactant. IbideÌ * Lactant. li. 2. cap. 19. Christ must be worshipped with al humilitie but not his Image because that is not Christ. Earthly similitudes are al the proofes that Papists haue for adoration of Images The Seates seales of princes make nothing for adoratâon of Images An Image can teach vs nothing of that we should beholde in Christ. Christ hath left better safer meanes to remember him than by an Image which papists leaue preferre their own deuises before his * 1. Cor. 10. * Colos. 3. * Ephes. 5. By what meanes and waies the holy Ghost occasioneth vs to remember the sonne of God He hath a dull heart that remeÌbreth not Christ till he see an Image What commodities the Papists say they sucke out of Images All these fathers are wrested by papists from their right meaning 2. Thes. 2. The Papists greedily embrace other mens forgeries many of their own for adoration of Images Nice Concil 2. act 6. Ibidem Ibidem Ambros. in Psal. 118 Concio 2. Great differeÌce between the seruices Images of God men The Similitude of honoring the original by the Image answered No Creature nor Image capable of Christs honor because it is diuine * Lib. de falsa religio cap. 2. The Fathers make Christ the Image of God and not a peece of wood to bee the Imgae of Christ. If an Image must haue Christs honor ergo it must be God Mar. 4. Luke 4. Images may haue no diuine honor Christ will hauâ no ciuill salutations nor friendly greetings In Psal. 118. sermo 10. Christ acknowledgeth the poore to bee his Image and yet it were wickednes to worshippe them Men are the liuing Images of christ made by the handes of GOD himselfe The Image which is made for Christ is no more like him than it is to any other of the saintes or wicked Making and worshiping of Images falâly fathered on the Apostles Damasc. lib. 4. cap. 17. Nicepho lib. 2. cap. 7. A fable of Christ painting his own face Euseb. lib. 1. cap. 13. * Distinât 15. § S. Roâana Of such legeÌds the Church of Rome hath plentie a Damasc. lib. 4. cap. 17. Citatur ab Adriano in epist. sua Nicenâ Synod 2. act 2. * What shame haue they left that make such places in the fathers names * What shame haue they left that make such places in the fathers names * What shame haue they left that make such places in the fathers names b This place is not found in all S. Basils Epistles yet there are extant of his 180 and many of them not fouer lines a peece so that all were preserued sauing this that was neuer wriââân If that were Adrians Epistle he might soone be deceiued but it seemeth to be rather a late forgerie in AdriaÌs name Infinite forgegeries haue beene coÌmitted in the fathers names as appeareth at this day in al their works The west Bishops that refuted the 2. Nicene councel al authorities one after an other neuer mentioned this place therefore it hath beene put in since their time * The Epistle hath neither trueth learning reason nor sense * Seuen notorious lies repugnant to al the Church stories touched in one corner of this Epistle * Seuen notorious lies repugnant to al the Church stories touched in one corner of this Epistle * Seuen notorious lies repugnant to al the Church stories touched in one corner of this Epistle * Seuen notorious lies repugnant to al the Church stories touched in one corner of this Epistle * Seuen notorious lies repugnant to al the Church stories touched in one corner of this Epistle * Seuen notorious lies repugnant to al the Church stories touched in one corner of this Epistle * Seuen notorious lies repugnant to al the Church stories touched in one corner of this Epistle The scriptures alleaged in Adrians Epist. * Genes 1. * Genes 2. * Genes 4. * Genes 8. * Genes 28. If the scripturs be not horribly abused let Images on Gods name be adored a Esa. 19. b Psal. 95. c Psal. 25. d Psal. 26. e Psal. 44. f Psal. 4. Children would not thus play with Scriptures The brasen serpent made by Moses * Iohn 3. * Numb 21. * 1. King 18. And broken in peeces by by Ezechias when it was abused * Hebr. 9. The Cherubins not seen much lesse worshipped Tertul. de Idolatria Fathers abused by Adrian as well as scriptures Nicen. Synod 2. act 2. Eight fathers peruerted in this one Eistle The fathers draw similitudes from prophane things and Adrian wresteth them vnto diuine things Hierom made to speake opeÌ Impietie No such thing in al Hieroms workes The place of Basill is set amidst these deprauations of Scriptures and fathers The same place otherwise repeated in the same Councell and therefore the first or the last must needes be forged Nicen Synod act 4 ex ep Basil. ad Iulian. Imperator The Apostles did not prohibite the making of Images in speciâl wordes because God had done it sufficiently before * Rom. 7. * Rom. 2. * Rom. 1. * 1. Ioh. 5. August quaest super Iudic. li. 7. ââp 41. Gedeons Ephod was an Idol though it were not the Image of a false God
August Ibidem Tertul. de Idolaetria Isido OriginuÌ lib. 5. An Image worshipped is a false God consequeÌtly an Idole Quaest. super Iosua lib. 6. cap. 29. The Idole of the heart * August de verbis Dom. secundum Mat. sermo 6. * Idem in Ioan. tract 19. Hieron in Iere. cap. 32. Euery false opinion of God is an Idoll Hieron in Esaiae cap. 2. Hieron in Ose. cap. 4. * August de consens Euangelist li. 1. ca. 18. To serue God as we list and not as he will is idolatrie Why the seruing of God otherwise thaÌ he willeth is Idolatrie Deut. 12. * Esa. 1. * Mat. 15. * Esa. 29. The worshiping of Christ by an Image except himself commaund it is Idolatrie They must shew where Christ commaunded him selfe to be worshipped by an Image And so you doe as shal appeare by the confession of your fellowes * Tortalicium sidei contra Iudaeâs Saracenos c. lib. 3. Considerat 4. argumenâ 24. Diuine honor giuen to Images by the Church of Rome * Fortalicium fidei Ibidem Iacob Nanctan in 1. cap. ad Roma They giue Christs honor to an Image and then they say they doe it in respect of Christ. The Papists thinke to shift off the art of Idolatrie with a logicall respect Esa. 42. God respecteth the act if it bee against his law and not the inteÌtion Mat. 25. Christ wil haue charitie shewed to others for his sake but not diuine honour to any creature or Image Whether ciuil reuerence may be giuen to Images caÌ be no questioÌ of religion Yeas but you honour not him when you honour an Image Christ hath appointed vs beâter meanes than an Image to reméber his death those the papists despise preferre their owne deuises before them * If they bee not dangeââus withall superfluous Rom. 1. Neither Christ nor his Apostles deliuered or allowed Images * Libell Athan. de passion Imaginis Christi * Nicen. Synod 2. act â 4 * Sigâberâ in anno 765. Fortaliâium fidei lib. 3. consid 10. mirab 5. Vincent speculi histor lib. 24. cap. 160. * In deed they doe therefore looke to your 2. Nicene Councell what grosse forgeries are in it The Apostles the Church succeeding for 400. yeres had no images al that was suffered in the Church for 600. yeres was the painting of stories The Gentils obiâcted this to the first Christiâns that they had no Images Arnob. aduers. gentes lib. 8. Origen contra Celsum lib. 7. What the Christians answered Clemens Alexandâ oratiâ exhortatoria ad gentes * Ibidem * Origeâs ââtâa Celsum lib. 7. * Ibidem Arnob. contra gentes lib. 8. Lib. 2. cap. 19. The woman that was cured of the bloodie flixe by Christ erected an Image vnto him as vnto her benefactour her selfe being an heathen Euseb. lib. 7. cap. 18. Sozomen lib. 5. cap. 21. Iulian ouerthrew this image in detestation of Christ his person and doctrine Eusebius iudgâment of the womans making this Image Euseb. lib. 7. cap. 18. This setting vp of an image vnto Christ is counted by Eusebius an heathenish custome Images reiected in Spaine Concil Eliber canon 36. August de consent Euangelist lib. 1. cap. 20. Images reiected in Africa Epiph. in epist. ad Iohan. Hierosolymitan Images erected as contrarie to the Scriptures Gregorie disliked not painting of stories in the church but he condeÌned adoratioÌ of Images Greg. lib. 9. epi. 9 Exod. 20. Submission of knees hands eyes are parts of gods honor a Esa. 45. b Ephes. 3. c Psal. 63. d 1. Tim. 2. e Psal. 123. f Psal. 25. g Iohn 17. Magistrates Parents haue paât of Gods externall honor because they present his person in iudging and blessing God hath prohibited that Images should haue any part of his corporall honor We must not bowe but to that which is better than our selues Habetur Nicen. Synod 2. act 7. What cuÌning was vsed in the 2. Nicene Councel to haue Images adored * Tharasius Ibidem Nicen Synod 2. act 7. epist. Tharas totius Synodi ad Constant. Irenem * A maÌ by this shift may adore his horse and be no Idolater * Genes 33. * Genes 23. * 1. Reg. 20. * Luke 14. Were not these bishops well occupied to make this conclusion A right Stratagem of Satan first to bring in adoratioÌ of Images with an ambiguitie of wordes then to set the people to adore them in plain deeds Nicenae Synodi 2. act 7. epist. Tharasij âoâius Concilij Ibidem Ibidem Ibidem Ibidem To kisse was a signe of fauor and loue to bowe a signe of subiection The popish Doctrine touching Images agreeth not with the Councell which they would seeme to followe Two sensible chaunges in the adoration of Images Christes Crosse that is his death must be adored but not the wood on which he hung Ambros. de obitu Theodosij Arnob. adversgentes lib. 8. You reiect the bookes that were in your own keeping and will haue vs receiue what you list at your hands though it bee neuer so false It can be no point of faith that may not be proued by the scriptures They may soone be Catholike if they forge as fast as they haue doone then measure Catholicisme by those forgeries The Rhemish Testament vpon the 2. Thes. 2. How largely the word Tradition is takeÌ amongest the fathers The Rhemish Test. fol. 559. This is their maner of aleaging fathers throughout their Rhemish Testament a Athanas. contra gentes b Chrysost. homil 1. ad Titum c Idem opera imperfect in Mat. homil 41. d Cyril in Leuit. lib. 5. e Ambros. Hexamer lib. 1. ca. 6. f August in Ioan. tract 44. g Vincent aduers haeret h Ibidem Al that the Iesuites can inferre out of these fathers is this that their own traditions be not necessarie to saluation Tradition is good if it consent with the scriptures The Iesuites doctrine dependeth on tradition of their owne making The Rhemish Testament 2. Thes. 2. The Rhemish Test. Ibidem The Rhemish Test. Ibidem S. Augustine refuteth rebaptization by Scripture âAug epi. 203. Aug. epi. 166. Contra Crescon lib. 2. cap. 31. Contra Crescon lib. 2. cap. 32. Augustine refused Cypâ authoritie as dissident froÌ the Scriptures Aug. de Genes ad literam lib. 10. cap. 23. Al the shew the Ies. haue for this matter is one t too much in S. Austen Esset for Esse Aug. de Genes ad literam lib. 10. cap. 23. There is no Gradation in these wordes except you read Esse which Sainct Augustâment to make a De Bapt. coÌtrae Donât li. 4. cap. 24. The very same phrase in the very same matter is here vsed a De Bapt. coÌtra Donat. lib. 2. cap. 7. If the Iesuites read Esset it is both against themselues also against S. Austen The Iesuites tradition be not all Apostolicall c August epist. 118. d August epist. 86. Esset maketh S. Augustine contrarie to
Romanes or Grecians * Why these two words were not traÌslated into any tongue See Hieron Maâcel epist. 137. Alleluia vsed in this land by the Saxons that could no Latine Grego moral in Iob lib. 27. cap. 8. The Britans that could speake no Latine sung the praises of god in what touÌg then if not in their own Hieron tom 1. epist. 58. Hierom misconstered by the Iesuites Hieron in 1. Epist. 17 ad Marcel Hierom speaketh of the plough men in Bethleem where Christ was borne It is easie to alleage nine skore fathers in any matter to no purpose God grant it be but ignorance in the Iesuits to cite fathers in this sort The Rhemish Testament 1 Corinth 14. The Latine tongue was common not to all but to such as could meditate the Scriptures in this Lande Beda Histor. Angl. li. 1. ca. 1. Meditation of Scriptures doth not signifie the praiers of the Church If they searched the trueth with fiue tongues then did they read or heare the scriptures in four toungs besides the Latine The Latine tongue was common to those that were learned in those foure Nations Let them take Bede how they wil he maketh nothing for their Latine seruice in the words which they bring The Italian Monks which vnderstood not the SaxoÌ toung might haue the Latine seruice in their Abbey but that the people had it in their parish Churches caÌnot be proued by any place of Bede Hauing Saint Pauls Rule that the people should vnderstand the praiers that are made in the church we neede not search in what tongue eche Nation had their seruicâ These shifs of the Iesuits being refelled Saint Pauls text is clear for vs. The seruice of the primatiue Church manifestly confirmeth our construction of Saint Paul What order the Apostles tooke for Church seruice as the bookes which they most esteeme doe testifie Constit. Apost lib. 8. cap. 16. The Church seruice diuided between the bishop the whole congregatioÌ * Cap. 18. * Cap. 20. The people could not make these answers except they vnderstood the tongue that the Bishop spake in The liturgies of Iames Basil and Chrysostome prescribe like aunswers for the people in the praiers of the Church That which we alleadge out of these liturgies hath the true and vndoubted testimoâies of the Fathers Chrysost. in 2. Cor. in hâm 18. Marke the forme of publike praier in Chrysostomâ time * Can they haue plainer words Basil. hexam homil 4. Men weomeÌ children singing and praying in the Church seruice Iustin. Martyr Apol. pro Christianis 2. * Can they haue plaineâ words Basil. hexam homil 4. Men weomeÌ children singing and praying in the Church seruice Iustin. Martyr Apol. pro Christianis 2. * Ibidem * Aug. in Psal. 54. * Ambros. hexam lib. 3. cap. 5. * Leo. sermo 3. de ieiunio 7. mensis The publike praier of the whole people more auaileable with God than the praier of the priesâ alone * Tertul. in Apologet. * Quasi manu facta Isidor de eccle officiis lib. 1. ca. 10. de lection That al shuldâ pray sing in the church is a dutie and therefore a necessitie Legum Francie lib. 1. cap. 66. De eccles diuer capitulis Const. 123. * Lyra saith if the people vnderstaÌd the priestes praier benediction they be bâtâer affected to god ward and answere Amen with more deuotioÌ 1 Corinth 14 Iustinian applieth S. pauls place to proue that the people should bee edified stirred by the priests words to coÌfesse with their mouthes the praise of God in his church The pâiaers speaches of their Masse booke at this day proue the people should vnderstand answere the Priest in the chiefest parts of their Church seruice He that speaketh to men that which they cannot vnderstand mocketh and deludeth theÌ August de Doct. christia li. 4. cap. 10. 1. Corin. 14. * Ordinarium Missae secuÌdum vsum Sarum * Ideo precorvos fratres orate pro me * Orate fratres sorores pro me * Dominus nebiscuÌ Oremus * Ordinarium Missae secundiâ vsum Sarum Sursum corda habemus ad Dominum Et cum spiritu tuo * Sacârd se verâens ad populum tacita voce dicat Orate fratres sorores prome O mockerie to desire the people to pray for him and yet so to speake it that no man shal heare it The Papists haue turned edification into gesticulation It is the people and not God that needeth the Priestes voice in the church praiers * Psal. 27. * Aug. de magiââro cap. 1. Speach necessary in respect of the people which if they vnderstand not silence would doe theÌ as much good If it be needful for the Priest to speak in the Church seruice it is as needeful for the people to vnderstand what he saith The end of speaking is that others maie vnderstand if therâore that want the first is superfluous August de magistro cap. 1. The Priest at his Masse vttereth euerie word as if the people did vnderstand him and ioyne with him in prayer Oremus Gratias agamus Quaesumus Offerimus Laudamus Benedicamus Adoramus Al toungs are alike to God God no respecter of persons much lesse of toungs Pilates act is not so good a reason for the latine seruice as Caiphas prophesie was for the Popes infallible iudgement and yet either is verie foolish Origen contra Celsum lib. 8. All tongues are fitte for praier The Rhemish Test. 1. Cor. 14. The Rhemish Test. 1. Cor. 14. S. Augustine rackt by the Iesuites from his right meaning August epist. 118. cap. 5. * The worde should be hodie It is madnes to breake the custome of the vniuersall Church in thinges indifferent The Iesuites defend a new custome against the auncient and generall order of Christs Church are they not mad by S. Augustines rule Lyra. in 1. Cor. 14. Iohan. Eckins in locis communibus The south IndiaÌs euer had and yet haue their seruice in their mother tongue * Sigismund liber in rerum Moscouit arum Commentariis cap. de dâcimis So haue the Moscouites and Armenians * Petrus Bello de moribus Armeniorum All Africa Asia and the North parts of ãâ¦ã ând barâarous tongues Aeneas Syluius hiââ âohem cap. 13. God from heauen decided that the Russians and Morauians should haue their seruice in their natiue tongue though it were barbarous Concil Lateranens sub Innocent 3. ca. 9. * in plerisque partibus Populi diuersar linguaruÌ * Secundum diuersitates linguarum Mo tongues vsed in the west Church than the Latine tongue The general vse of the primatiue Church confiâmeth the seruice in the English tongue All tongues allowed in the primatiue Church for men to make their publike prayers in The Iesuits are so Catholike that they haue not so much as one Father for the greatest points of their religion The walles of the Church were theirs but not the faith of the Church Pilates authoritie is all the holde the
skirmish and arming your selues with three scriptures and seuen fathers you thinke to vanquish and ouerrunne the Princes power in causes ecclesiasticall but soft Sirs you mistake your weapons their force is not great The nation and kingdome sayth God to Sion that wil not serue thee shal perish The kingdome he sayth not the king but graunt it were directly spoken of kings what seruice that is which God requireth of kings if you doe not knowe S. Austen will tel you In this sayth he Kings serue God if their kingdomes they command that which is good and forbid that which is euill not in temporall affayres onely but in matters of religion also And againe Yee Kings serue Christ in making lawes for Christ. So that the coÌmanding their people to reuerence the word and obey the will of God and the making of strait lawes to keepe men in the faith and Church of Christ that is I say the seruice which Princes owe to God and his Sion and which you deny lawful for them to medle with By the two next places of S. Paul you prone that Pastors Bishops be rulers of the Church That worde Rulers you catch hold of as if the wordes in S. Paul did not also signifie feeders and leaders which be the two signes and dueties of good shepheards and yet we neuer denied but the messengers and disposers of Gods mysteries by preaching the woord administring the sacraments and well vsing the keyes haue their internall and spirituall regiment ouer the soules and consciences as wel of Princes as others which is the true meaning of the place that you bring out of Nazianzene Athanasius Osius Leontius Hilarie and Ambrose sharply reproue Constantius Valentinian for taking vpon them to chaunge the faith abolish the godhead of Christ plainely told those Princes they were no iudges of faith nor arbiters of doctrine which was true which false neither might they so much as interpose their iudgement or authoritie whiles such cases were debated That very lesson haue wee from the beginning taught with our lippes sealed with our blood more stedfastly than you We neuer gaue prince nor Pope right to controle the trueth or reuerse the worde which God hath established in his Church and the constant auouching thereof against earthly States powers hath cost vs as you can not choose but knowe many thousande mens liues Yet this is no let but Princes as well as other priuate persons may trie spirits and beware false Prophets And this I trust you dare not impugne that Princes may doe that for Christ which you defend they must do for Antichrist graunt vs that we require no more Chrysostome is the last of the seuen Christ sayth he when he willed Peter to feede his sheepe coÌmitted the charge of them to Peter Peters successors Meaning by Peters successors not onely the bishops of Rome but him selfe and all other Bishops as appeareth by his owne words in the same place This was Christes purpose at that time when he sayd feede my sheepe to teach Peter and the rest of vs howe well he loued his Church that therefore we also should take the charge and care of the same Church with al our hearts Ambrose extendeth the wordes of Christ in like manner to al Bishops preachers It was thrise repeated by the Lord feed my sheepe Which sheepe which flocke not onely Peter receiued then in charge but he with vs and wee all with him receiued them in cure And so doth Austen When it is said to Peter it is said to all Louest thou me Feede my sheepe That women may not vndertake this charge to feede Christs sheepe it was needelesse to cite Chrysostome S. Paul sayde it before in other wordes and wee bee farre from any such follie These bee the maine and mightie proofes wherewith you thought to shake the Princes seate which conclude vtterly nothing against that we defende nor against that her Maiestie claymeth or vseth The rest of your authorities which be sixe touch not vs at all nor any thing in question betwixt you and vs saue the last where S. Hierom writeth to Damasus He that gathereth not with thee scattereth Which words we graunt were very true when S. Hierom spake them for that Damasus rightly professed the Christian fayth which the Bishop of Rome now doeth not and by gathering with him is ment no subiection to him but a felowship with him in teaching the same trueth and keeping the bande of peace which is common to all Christians Your fift chapter which should cleere you from false doctrine and proue you to be good Catholiques hath in all but one Section of twentie sixe lines to that purpose the rest is a desperate discourse of your owne full of your bolde assertions vayne presumptions without scripture or father that helpeth you or hindereth vs. For prayer for the dead you alledge S. Augustine for honouring of Kelikes and Pilgrimage S Hierom for vocation of Saints worshipping the crosse and memories of Martyrs S. Cyril for the sacrifice of the Masse Saint Chrysostome for the corporall presence of Christ in the Sacrament the Lateran Councell for Images the second Councel of Nice Gregorie to Serenus and Damascene for the power of Priesthood to remit sinnes S. Ambrose A weake foundation to beare so great a frame Cyril Chrysostome and Ambrose in the places which you quote teache nothing lesse than those errors and abuses which you mayntaine The seconde Councell of Nice was very neere 800 the Lateran Councell aboue a thousand yeres after Christ both too yong to make any doctrine Catholique Gregorie liketh that stories should be painted in the Church but adoration of theÌ he detesteth which yet that wicked Councell of Nice did after establish Damascene you may take backe againe his credite is so smale that we neede not answere him S. Hierom is hoat against Vigilantius and so hoat that Erasmus is faine to say Conuiciis debacchatur Hieronimus Hierom rayleth without measure Yet the most honour that he gaue to the bodies or ashes of Martyrs by whom God after their deaths wrought great miracles was to be fairely wrapt and honestly kept in their Chappels The tending of tapers and setting vp of waxe candles before them he denieth to be vsed in the Church in other places if any such thing were he imputeth it to the vnskilfulnesse and simplicitie of some Lay men and deuout women that had zeale but not according to knowledge What is this for your defence You make newe Relikes you set foorth vnshamefast Legends and deuise false miracles to deceiue the people you giue them Pardons for manie thowsande thowsande yeeres you promise them helpe in all their needes and effect in all their desires you make a very marte of the graces and gyftes of God to cause men to runne from place to place from Saint to Saint
ãâã ãâã ãâã The very children knowe that these three wordes ãâã ãâã ãâã ãâã ãâã A sheepeheard his flocke and to feede haue one and the same deriuation and therefore one and the same signification The holy Ghost himselfe vseth ãâã ãâã ãâã ãâã ãâã as Synonima that is words of the same power force For when Christ repeated this charge feed my sheep thriseâ to Peter in the Gospel of S. Iohn his words are the secoÌd time ãâã ãâã ãâã ãâã ãâã the third time ãâã ãâã ãâã ãâã ãâã Now draw your assumptioÌ from S. Pauls wordes rightly translated what conclude you Bishops haue commission from God to feede the Church or flocke of Christ which Princes haue not ergo Bishops by their calling may preach and Princes may not This is al you can infer and this is nothing against vs. Phi. They be superiors to Princes in feeding the flock of Christ ergo they be their superiors Theo. That sequele is not good In building Masons be superiour to Princes in sayling Mariners in fighting Souldiers be these men ergo simplie superiour to Princes I trow not Phi. Preaching the word dispensing the Sacraments pardoning the sinnes or men which are the Bishops charge be things far greater higher than any that Princes haue Theo. The perfection operation of these things which you name depend not on the wils of men but on the power of God therefore the honor estimation of them must serue for the praise of Gods glorie not for the increase of mans pride The Ghostly worke is Gods the bodilie seruice is the Priests wherein Iudas the thiefe Simon the sorcerer and Demas the renegate may chalenge as much as Iames the iust Peter the zealous and Iohn the faithfull the three pillers of Christs church Per ministros dispares Dei munuâ equale est quia non illorum sed eius est By ministers far vnlike the gift of God saith Augustine is the same because it is not theirs but his Christ sent him that betraied him with the rest of his Disciples to preach the kingdom of heaueÌ to shew that the gifts graces of God are bestowed on theÌ which receiue the same with faith though he that deliuereth them be as bad as Iudas The things which God giueth saith Chrysostom caÌ not be made perfect by the holines of the Priest for all is done by his heauenly grace Only the Priests office is to open his mouth but it is God that worketh all the Priest doth only accomplish the external signe or act Men saith Ambrose in the remission of sinnes ministerium suum exhibeÌt non ius alicuius potestatis exercent do their seruice but exercise no right of authority They pray God giueth the seruice is by man the gift is froÌ the heauenly power Preaching the word is a worthier part of Apostolike dignity thaÌ ministring the sacraments by the witnes of S. Paul himself saying Christ sent me not to baptise but to preach the gospel And yet of preachers the scripture saith Neither he that planteth is any thing nor he that watereth but God that giueth the increase So that neither in the word nor sacraments you may chalenge any thing to man but only the corporal seruice which is common to the godly with heretiks hypocrits the rest is proper to God may not be ascribed to men without iniurie to him that is the true author of them mighty worker in theÌ And therefore the reason which you draw from the perfection of Gods graces in the Church to the preferring aduauncing of the Bishops person before the Princes is very vitious because the subiection reueÌge due to the sword is imparted to the Princes person the dignitie vertue of the word sacraments is not to the Bishops Phi. The Priests commission is higher than the Princes why should not the priests person be aboue the Princes The. The priest hath his coÌmission as a seruant to cal for subiection obedience not vnto himself but vnto his Lord Master that sent him And this subiection because it is giuen to God infinitely exceedeth that which Princes may looke for But what is this to the Priests person who must preach himself to be The seruant of meaner men thaÌ Princes make himself The seruant of al men if he note wel the words of his commission and not striue with Princes for superioritie Phi. For their persons I wil not greatly staÌd with you but certainly their power is aboue the princes The. You âun so fast that you forget where you should be We were debating who should direct princes in matters of faith you be slipt from that entring a new questioÌ who shal correct theÌ where the former is yet vnfinished Phi. You did coÌfesse that princes must obey Bishops so long as they speak truth The. And you would not deny but princes might refuse bishops if they swarued froÌ faith Phi. But who shal be iudge whether they swarue froÌ faith or no Theo. That is the question which I said was not yet resolued If Bishops teach truth surely princes must obey theÌ I mean the word of truth in their mouthes If they go froÌ truth theÌ princes must auoide theÌ To this we both consent but the doubt is whether trueth bee tyed to some certaine Persons or places where Princes may find it whence Princes must fet it or else whether Princes as all others must vse the best meanes they can to discerne true Preachers from false and so be directed by such as they thinke to be sent from God Phi. You would haue Princes and others leane to their owne iudgements and follow their owne fansies We would haue them sticke to the Church and looke to those Pastours whose faith can not faile Theo. Such Pastours bee worth the following if you can point vs to them Phi. Peters fayth can not fayle follow that faith and you can not misse the trueth Theo. He that keepeth Peters fayth in deede can not want the trueth because Peter beleeued the truth but we bee nothing the nearer for this Pauls fayth was likewise trueth and so was the faith of Matthew Iames Iohn Iude and others but who must be credited what fayth Peter and the rest preached Shall we take that at your hands by report or at their owne mouthes by writing Phi. If their writings were not darke or might not bee wrested the Scriptures were the best witnesses of their doctrine but now their successours must rather be trusted than euery man suffered to take what fayth he list out of their writings Theo. Rather so than worse doth not answere my question but must we trust their successours in matters of faith against or besides their writings Phi. Against their writings we must not besides their writings we must For many things are beleeued which are not expressed in the scriptures The.