nor grounded vpon the Scriptures we haue no reason to receiue as points necessary to saluation And the points tending to superstitâ—on corruption or deprauation of Gods honour Christs merits our owne saluation the disturbance of the peace or safety of Kingdomes States or Common-wealthes we worthily abrogate as intollerable and vnchristian And in these respects as you assume the title of Antiquus so doe I of Antiquissimus And let you know that e See D. Mortons Appeal lib. 4. cap. 16. sect 4. §. 10. our Church is no new Church deuised by Luther and other learned men and receiued by Princes affecting mutations neither euer was it their purpose to doe any such thing but faithfully and religiously to purge out new corruptions and to continue and maintaine the substance and whole essence of the old Church of God and all the sound Catholick Doctrines thereof comming along thorow so many ages from the first planting of the Church to their times §. 4. Read 2 Kings 1â— 4 5.6 and chap. 22. 23. No otherwise then the most religious Kings Hezekiah and Iosiah and other godly Rulers did in their dominions being moued by their learned Priests and by their knowledge of Gods Law who remoued the high places and brake the Images and cut downe the Groues spoyled the vessels made for Baal and for the Groues and for the hoste of heauen and put downe the Idolatrous Priests and the brazen Serpent also though at first it was made by Gods owne appointment erected to good purpose and was a figure of Christ because it was now growen to be an instrument and occasion of Idolatry but they preserued still the old Religion and seruice of God entire and whole and that much more pure then they found it This when they did can any man haue the forehead to say They erected a new Church when they onely purged and retained the old or shall we be reuiled and blamed for imitating Hezekias Josias and Iehoshaphat and in that for which they were much praised and honoured in the Scriptures §. 5. Obserue then here first the vanity and deceit of your Romish teachers that against their owne knowledge bewitch the simple people with this conceit that our Church forsooth is a new Church begun in Luthers time little aboue an hundred yeeres agone and was neuer seene nor heard of in the world before Whereas indeed there is no other difference betwixt the Roman Church and ours then betwixt a corrupt Church still maintaining her owne corruptions for worldly respects and a Church well reformed according to the Scriptures and the purest Primitiue Churches or betwixt the corrupt Idolatrous Church before Hezekiahs time 2 King 18. and the same Church reformed in and after his time I may compare the whole Church of CHRIST in all her ages to Naaman the Syrian 2 King 5. who was honourable for bringing safety to his Nation He was first pure and sound and did many honourable acts and thereby represented the Primitiue Church pure and cleane without spot or disease appearing howbeit there might be some secret seedes of diseases vnperceiued which in continuance of time grew into a visible leprosie In his middle time he became leprous diseased and deformed fowly infected in himselfe and infecting others and thereby represented the later Church of Rome Afterwards by the Prophets direction he was washed and cleansed from his leprosie and his flesh restored to become pure and perfect like the flesh of a yong childe and thereby represented our Reformed Churches And as Naaman in all these three estates was the same person and not a new diuerse or seuerall man for Elisha made not a new man but clensed the old of diseases and restored him to his first soundnesse so our Church is not a new Church but the old Church reformed from errours and corruptions and restored to her ancient purity and soundnesse Let the Church of Rome still glory in her leprosie and brag of the antiquity of some of her diseases we thanke God for our Churches clensing and the new restoring of it to the Primitiue purity §. 6. Secondly obserue that we haue not departed froÌ„ the sound parts of the Church of Rome it self for the leprosie thereof was not vniuersall nor spred ouer all there were many euen in the corruptest ages of that Church which taught the same sauing doctrine that we doe See Chap. following and misliked and wrote against the errours and abuses that wee refuse but our departure or separation is onely from the Papacy or Court of Rome which much oppressed the best members of the Church of Rome and instead of Christs heauenly Kingdome set vp and maintained an earthly ouertopping and abusing all other Christian Kingdomes or our departure is from that domineering faction in the Church which like an ill disease and botch in the body intolerably oppressed the Church by imposing vpon it errours in doctrine and tyranny in gouernment But to the sound members of that Church both of ancient and moderne times we are still conioyned and vnited and herein their and our Church continued alwayes sufficiently visible §. 7. Thirdly obserue as a consequent of the former that our Church is so farre from being new that it is most ancient the very same Church that our Sauiour Christ and his blessed Apostles first founded We succeed them both in succession of persons as well as the Church men of Rome and in succession of doctrine much better So that we iustly challenge our Sauiour Christ and his Apostles to be ours all the learned holy Fathers to be ours the ancient Councels the blessed Saints Martyrs and Confessors to bee ours For they taught professed liued and dyed in and for those points of sauing Religion which we soundly hold and for none other The Martyrs dyed for the profession of their faith and seruice to the true God for beleeuing in Iesus Christ crucified whom their persecutors scornefully called the crucified God and for their hope to bee saued by his merits and passion for their trust comfort and constancy in the Holy Ghost and worshipping the holy blessed glorious and indiuiduall Trinity and for cleauing truly and constantly to the holy Scriptures and the doctrines grounded thereupon onely as the true rule of their faith and on the other side for refusing to sacrifice offer incense or doe worship to Idols and Heathen gods They suffered not death for standing in defence of Image-worship or for holding the doctrine of Purgatory so like to the Heathen Poets Homer and Virgil or for praying for the dead or to the dead or for accusing the holy Scriptures of insufficiency and ambiguity and forbidding Christian people to reade them vnder great penalties for feare of Heresie For such points would haue pleased their Heathen persecutors well enough Neither suffered they for crossing Christs institution in denying the Communion cup to Gods people or for worshipping a God made of a piece of bread or for maintaining
and patience such as is fit to winne others with all long suffring and doctrine 2 Tim. 2.24.25 and 4.2 1 Tim. 5.1.2 and 3.3 Prot. Sir wee pray with vnderstanding in our English Letany from all blindnesse of heart from pride vainglory and hipocrisie from enuy hatred and malice and all vncharitablenes good Lord deliuer vs. Rom. It is a good prayer I would it were well liked and practised of you all Prot. You shall finde me not onely patient but exceeding pitifull and full of commiseration to you and to all other well-minded men that are seduced that be Errones onely and not Turbones as Lipsius distinguisheth them not wilfull but ready to yeeld to sound reason Iustus Lipsius Politic. and to the truth when it manifestly appeares such as be vere Candidi as I hope you bee But against those wicked seducers that wilfully persist to blindfould themselues and you by Pious fraudes as they call them and keepe you on their side for by-respects contrary to the truth laied open to their eies you must giue me leaue to vse iust indignation As we see the Prophets our Sauiour and his Apostles did Rom. Whomsoeuer you shall proue to be such I will ioyne with you in your lust indignation and abhorre them I account no fraud pious nor lawfull to doe euill that good may come of But by forgery and deceit to mis-lead simple soules from the truth in Religion I account most detestable Prot. If it please you then to alleadge your best and most solid reasons whereby you are moued to forsake our Church and embrace the now Roman Religion I will be willing to answer you Rom. I will doe it not of mine owne head but out of the best and learnedest Authors of our side Prot. And I will endeuour to answere out of the learnedest and most iudicious Authors of the Protestants and most especially out of our latest pithiest and substantiallest English writers referring you to the bookes themselues with notes of their Chapters Sections and Pages for your more thorow satisfaction and setling of your Iudgement with like allegations also of your owne best Authors when they doe as they doe often yeeld vs the truth A IVSTIFICATION OF THE CHVRCH OF ENGLAND Demonstrating it to be a true Church of GOD affording all sufficient meanes to SALVATION CHAP. 1. The alleadged 1 antiquity of the Romish Church and newnesse of the Protestants Church 2 is shewed to be vaine for that the Protestants retain the ancient sauing faith and 3 onely weede out the super-seminated Tares 4 as Hezekias and other good Princes did in their times So that 5 these two Churches differ onely as fields well weeded and ouergrowne with weeds And 6 Protestants are not separated from the good things found in the Roman Church but from the Papacy which is a domineering faction in the Church 7 For the Doctrines whereof the ancient Martyrs suffered not but for the Doctrines which Protestants hold §. 1. Roman Catholicke IT is a sufficient notice to mislike and forsake the Protestants Church because it is new neuer seene nor heard of in the world in any Age or Countrey before Luthers time for wee know the true Church of Christ is ancient Bellar. de notis Ecclâ—s l. b. 4. c. 5. Gâ—eg de Valentâ—a Analysis fidei l. 6. c. 12. Costerus Enchirid cap. 2. §. convertat Campian ratâ—o 4 5 6 7. Doct Hil. reas 1. And all Roman Writers triumph in this Argument See B. White ag Fisher p. 115. Cal. inst l. 4. c. 2. §. 2. continued from our Sauiours owne time and such is the Church of Rome founded vpon the chiefe Apostles S. Peter and S. Paul manifestly traced throughout all Ages with an honourable and certaine succession of Bishops the successors of S. Peter All Tyrants Traitors Pagans Hereticks in vaine wrastling raging barking against it confirmed by all worthy Counsels the generall graue Senates of Gods highest Officers and Ministers vpon earth enriched with the Sermons and writings of all the sage learned and holy Doctors and Fathers made famous by all those millions of Saints with their holinesse Martyrs with their suffrings Confessors with their constancy the building of Churches Monasteries Colledges Vniuersities and by all excellent meanes made conspicuous and honourable to the whole world Is it likely is it possible that this Church so ancâ—ent so honourable so holy and glorious should all this while be false hereticall and now to bee forsaken and reiected and a new particular Church lately moulded and erected by Luther Melancton Caluin Beza and a few other obscure vpstarts should bee the only true Church to be imbraced or that the most gracious God would hide his sauing truth from the world fifteene hundred yeeres to the distruction and damnation of so many millions of soules and now at last reueale it to a few in a corner No Sir giue mee leaue herein to take the name of Antiquus to liue and dye in the old Religion and to refuse your new §. 2. Protestant This is indeed the generall enchantment whereby those that compasse Sea and Land to make Romish Proselytes doe bewitch the vnwary and were it true it were able to draw all the world to become Roman-Catholicks But I pray you marke my counter-charme shewing the vntruth and weaknesse of your assertion We of the Church of England doe professe and protest that we are of that a All our learned Bishops Docâ—ors and Preachers beat vpon this point B. Iewel Arch. Abbot B. Abbot B. Bilson B. Andrewes B. Carlton B. Barlow B. Morton B. Vsher B. Downan B. White B. Hall D. â—ulk D. Whitacres D. Field D. White B. Bot. D. utclis D. Favour Mr. Perkins and inâ—umerable others true ancient Church of Christ which you describe b â—ee Fâ—eld Church lib. 3. cap. 6. c. that we hold entirely and soundly all that sauing Doctrine which the blessed Sonne of God brought into the world and his Apostles taught wrote in the holy Scriptures and which the ancient holy Fathers of the Primitiue Church held with great vnity and vniuersality for many ages §. 3. c This is shewâ—d chap. 5. sect â— Booke 2. chap. 2. §. 6. chap. 4. sect 2. And we reiect nothing but the corruptions errours and abuses that haue crept into the Church in later times and from small beginnings haue growne at last to be great and vntollerable those onely we haue refused and haue reformed our particular Churches in diuers Kingdomes and Nations as neare as we could to the fashion of the first true pure and vncorrupt Churches retaining all the Doctrines of the Church of Rome which we found to be Catholicke or agreeable to the faith of the whole Church in all times and places d See D. White against Fisher pag. 68. But Doctrines not Catholicke being neither Primitiue belonging to the ancient Church nor generally receiued by the whole Church either at this day nor in any other age
vsed was worse then the vse of the law of Nature that Bishops sinned in buying their admission of the pope of Rome that no man was bound to beleeue or to be subiect to the Church of Romes determination that the begging of Friers was idle and impious that it was not necessary to saluation to beleeue that Christs body was materially in the Sacrament And many other things against the vnsoundnesse of the Papacy Yea madnesse contra Papatus insaniam At last he was condemned of heresie by the slaues of the popish Bishops 1457. Bale cent 8. cap. 19. ex Thomae Gascoigni Dictionario Theologico 34 Iohn Capgraue Doctor of Diunity in Oxford complained much of the impious tyranny of the prelates and priests hirelings exposing their sheepe to the Wolues seeking their wooll and milke but not their soules c. 1460. Bale cent 8. cap. 1. 35 Henry Parker Fellow of All-Soules Colledge in Oxford preached at Pauls Crosse against the pride brauery and ambition of Prelates so flat contrary to Christs pouerty and humility And at the peoples entreaty he wrote and published his Doctrine to the great shame of the Prelates For which he endured long imprisonment and want 1470. Leland in Catalogo virorum illustrium Bale cent 8 cap. 29. These few for a taste I giue you excerpted out of a great number which that one famous Vniuersity of Oxford afforded Whereof you may reade more plentifully in Master Powels Preface alledged To search and alleadge the Records of that other famous Vniuersity of Cambridge and the rest of England would not be fruitlesse but I hope to you needlesse Antiquus This is full enough so many learned men Preachers Doctors Bishops and Worthies of all sorts out of one Vniuersity with the danger of their state honour liberty and life setting themselues publikely against the corruptions crept into the Church must needs argue the corruptions to be great publike and necessary to be reformed and I am fully satisfied that it was so But happily this Reformation might haue beene performed without such a breach rent schisme and scandall as you Protestants haue made by your departing from that ancient famous Church of Rome §. 16. Antiquissimus Oh sir you must know that this Reformation was sought for euen at the Popes hands with great humility and earnestnesse both by Luther himselfe at the first and also by many other learned men This appeareth by 〈◊〉 Commencaries History of â—he Councell of â—râ—â— Onuphâ—â—â— Sâ—rius Thuaâ—â—us and oth r Histories of those times States and Prâ—nces yea by the Emperour himselfe with much instance And Pope Aâ—rian the sixt was well inclined thereunto confessing ingenuously that the Church was mightily ouer-runne wâ—th corrup ions For reformation whereof diuers conferences were appointed in Germany as not onely our Sleidan but your Surius and Thunâ—nus report And Pope Clement the seuenth promised Reformation to the Emperour Châ—rles the fift and three Cardinals Caieâ—â—â— Pole and Contarene were deputed to giue aduice for this Reformation After many delayes againe Anno 1537. Historie of the Councell of â—rent Pope Paul the third appointed foure Cardinals and fiue other Prelates to consider the demaunds of the Protestants and to collect the abuses of the Church and Court of Rome and to deuise Remedies to correct them And of these abuses they gathered great numbers which are set downe at large in the twelfth booke of Sleâ—dâ—ns Commentaries But all this came to nothing For when vpon due examination the Cardinals found many things too nearely touching the quicke the Reformation thereof would vncurably wound the Sea of Rome ouerthrow and vndoe the greatnesse of their wealth and worldly estate and when they consulted deepely thereof with the Pope See D. Wâ—ite against â—â—â—er pag. 10â— 1â—7 there followed a conclusion and a plot quite contrary In regard of the principall things That nothing should bee reformed but all should be iustified since a thorow-reformation would spoyle them and a halfe-reformation would not content the Protestants and yet would giue the world occasion to thinke They might erre in many things if they reformed some Now therefore the proceeding must be changed At first many of their Diuines opposing Luther laboured to proue all their Doctrines Ceremonies and Gouernment by the Scriptures now they find it cannot be Therefore the Scriptures must be cryed downe disgraced disabled as ambiguous and insufficient to teach and guide the Church And the Church to wit their owne onely Church of Rome must be exalted aboue the Scriptures That Church must giue authority to the Scriptures yea and sense also so that no sense of the Scripture shall be receiued but that which that Church alloweth For that Church only cannot erre See B. Andâ—eweâ— aâ— Apâ—loâ—â—am respâ—â—â—â— pag. 259 and therfore they that admit the Scriptures to be the onely Iudges and Rules of Doctrine and Discipline are bad Diuines little better then Hereticks Enemies to the Church From hence came those base speeches from their Doctors Eckius Hosius contra 〈◊〉 lib. 3. pâ—g 148. 〈◊〉 sâ—â—gâ—â—â—us That the Scripture hath no authority but from the Church Hosius No more force then Aesops Fables without authority from the Church Pighius the Scripture is of it selfe but a Nose of Waxe which may be writhen euery way Costerus compares it to a sheath Costeranchir dâ— saâ—â—a script cap. 1. §. huius script pa 44. B llar de verbo Dâ—i lâ—b 4. câ—p 9. in â—alce Concil Trid. sess 4. Pighius controv 3. pag 92 Hiâ—â—arch epist nunc Mulhus disp 2. de fide pa. 21. See D. White against Vishâ—r pag 92. admitting any Dagger Wooden or Leaden The Iesuite Salmeron saith Tradition is the sure rule of Faith by which the Scriptures are to be tryed And Bellarmine saith the best way to try which be true traditions which be false is the authority of the Church of Rome So that now to speake in their Dialect or meaning The Church of Rome is the Queene and the Scripture her slaue That Church hath now two seruants of equall authority Scripture and Tradition and therefore that Churches Councell of Trent saith Scripturas Traditiones Ecclesiae pari pietatis aspectâ— ac reuerentiae suscipit veneratur We receiue the Scriptures and Traditions of the Church with equall affection and reuerence Nay no great matter what the Scripture saith for their Tradition must interpret it If the Scripture say Drinke yee all of this Matth. 26 27 their Tradition saith not all but the Clergy onely and not all the Clergy but he that ministreth it onely So what their Priests teach must be receâ—ued and obeyed whether out of Scripture or Traâ—ition Tolet. casuum conscientiae l b 4. cap. 3. p â—53 Cardinall Tolet saith The people may merit ar Gods hand in beleeuing an Heresie if their Teachers propound it for their obedience is meritorious And Stapleton They must not regard quid but quis not what is the matter but who
would to God the forme of beleeuing were fetched from the Primitiue Church Thus saith Staâ—pulensis By which rule iustified by our Aduersaries we conclude that the holy Church of God need not receiue or beleeue any of those things following to wit Purgatory Inuocation of Saints departed worshipping of Images Auricular confession the Popes pardons Transubstantiation the Masse to be truely and properly a propitiatory sacrifice to be offered both for the quicke and the dead the Sacrament without Communicants and Communion vnder one kinde without the Cup to be sufficient for Lay people reseruation of the Sacrament and eleuation thereof to be worshipped and circumgestation in Procession for pompe and adoration Matrimony and extreme Vnction to be properly Sacraments of the New Testament and to conferre grace single life necessary to be imposed vpon the Clergy All which and more your Iesuite Azorius reckons for Traditions vnwritten p Azorius Institutionum lib 8. cap. 4. §. 3. seq Also that the Church of Rome is head of all â—hurches and that all Christians must fetch their Faith their Orders and iurisdiction from it that the Bishop thereof cannot erre in matters of faith or interpreting the Scriptures See more of this point Rainold Hart confer chap. 5. diuision 1. pag. 184 c. And chap. 8. divis 1. pag. 462. c. The Scriptures teach no such thing and therefore we need not beleeue it 5 We being constant to the former rule for the sufficiency of the Scriptures in matters of faith and good life further admit of some kind of Trad tions to wit first Doctrinall traditions agreeing with the Scriptures or thence truly deducted q Many Fathers call the whole Word of God which by some holy men guided by Gods Spirit was let downe in writing and by them also others deliuered to the people by liuely voyce A tradition which the Church must preseruâ— and also the forme of wholesome words Creeds Catechismes c. thence deducted 2 Tim. 1.13 Rom. 6 17. See Rain Hart. c. 8. d. 1. p 466 467. So the baptisme of Infants if not coÌ„manded in plaine words yet plainly deducted from Scripture Gen. 17.12 13. Col. 2.11 1â— Act. 2.38 39. Luke 18.16 Mar. 10.16 Mat. 19.14 18 14. 1 Cor. 7.14 Mat. 28.19 The doctrine of the Trinity the equality of three Diuine persons in one substance and the distinction by incommunicable proprieties Gen. 1.1 26. Mat. 3.16 Iob. 1.32 Mat. 17 5 28.29 2. Cor. 13.13 1 Iâ—b 5.7 Psal 2.7 Heb. â— 3 5. 7.3 Col. 1.15 The proceeding of the holy Gâ—ost from the Father and the Son as from one beginning and one spiration from all eternity Ioh. 14.26 15.26 16.13 14. Rom. 8.9 Secondly rituall traditions for order and decency left to the disposition of the Church being not of Diuine but of positiue and humane right r 1 Cor. 14.40 11.2 Acts 15 â—0 So they be not childish or trifling nor accounted parts of Gods worship nor with opinion of merit nor burthensome for their mâ—ltitude Å¿ Of the multitude S. Augustine complained in his time Epist 119. ad â—anuar c. 19. See D. Ram. Hart c. 8. div 4. p. 599. seq The first of these no man allowes and commends more then we and the second kind wee retaine and vse with reuerence such as are profitable and comely in our times and countries without condemning other Churches differing from ours in such matters as we find Saint Ambrose and Saint Augustine did Aug. Epist 188. But a third kind of Traditions obtruded for Articles of Religion grounds of Faith and part of Gods worship neither contained expresly in Gods word nor thence deducted by any sound inference and yet receiued by the Councell of Trent Sess 4. with the same authority and reuerence that the holy Scriptures are receiued those we gainesay as things derogating to the verity sufficiency and perfection of the Scriptures And herein your Romish Writers deale fraudulenly against vs and deceiue the world for they alleadge the Fathers speaking of the first kind of Traditions as if they spake of all whereas indeed they write very strongly and sharply against this third kind which wee refuse Bishop Vsher in his booke against the Jrish Iesuite pag. 36. seq alleadgeth a whole Iury of ancient Fathers testifying the sufficiency of the Scriptures for matters of Faith Tertullian Origen Hippolitus the Martyr Athanasius Ambrose Hilary Basil Gregory Nissen Jerom Augustine Cyril Theodoret. So that the Traditions which they vrge we alow and those that we deny they write sharpely against The Fathers say your Rom sh are not of the Protestants Church because they vrge Traditions but wee say more truely The Fathers are not of the Romish Church because they teach the Scripture is sufficient and needs no Traditions to supply their defect as the Romish teach When Bellarmine and your other Doctors are pressed with the authority of the Fathers they are compelled to yeelâ— vnto vs the sufficiency of the Scriptures as I alleadged artic 4. but obserue their vnconstancy lest they should ouerthrow thereby the manifold doctrines held by their Church that haue no ground in the Scriptures they are faine to maintaine also vnwritten Traditions to bee the grounds of those Doctrines See more of this point in Mr. Perkins Reformed Catholicke the 7 point B. Morton Apol. Cathol part 2. lib. 1. cap. 32. seq And Protestants Appeal lib. 2. cap. 25. D. Field of the Church Booke B. Vsher in his answer to the Irish Iesuite Rainolds and Hart confer chap. 5. diuision 1. pag. 190. 6 We receiue and beleeue also the three Creeds The Apostles the Nicene and that of Athanasius t These are in our Bookes of publicke prayer and booke of Articles of anno 1562 art 8 and subscribed vnto by all Ministers and the foure generall Councels of the Primitiue Church as good formes of true Christian Doctrine deductions and explications of Scripture u Acknowleeged by King Iames in his Praemonitiâ—n to all Christian Monarâ—s p. 35. and by our Acts of Parliament You receiue the same also but you adde a thirteenth article decreed to be an article of Faith thirteene hundred yeares after Christ by a thirteenth Apostle Pope Boniface the eight x Boniface 8. liued an 13â—â— his Decree runs thus Subesse Romano Pontâ—fici omni humanae creaturae declaramus dicimus desinimus pronunciamus omnino esse de necessitate salutis Thus Boniface 8 in extrauag de majoritate obedientia cap. vnam santaâ— That it is necessary to saluation to be subiect to the Bishop of Rome which is neither in the Scriptures ancient Creeds nor ancient Fathers nor can be thence deducted And you haue further also dately added 12 new Articles by the authority of Pope Pius 4. anno 1564 raised out of the Councell of Trent and added to the Nicene Creed to be receiued with oath as the true Catholicke Faith to bee
sheweth § 1. An obiected description of the excelâ—ency of the Church and a necessity of the perpetuall succession and visibility thereof § 2. That for a thousand yeares and more our Church was all one with the Roman § 3. After that corruptions grew intollerable in the Roman Church many yet misliked them and held the truth § 4. The whole Catholicke Church can neuer be visible to men at once but parts of it may and must § 5. The promises of purity and eternall life do not belong to all the called but to the few chosen which to men are invisible though their persons and profession be visible § 6. And this Bellarmine and many other Romanists yeeld §. 1. Antiquus YOu shew no wisedome in disgracing thus the Church of Rome for you must deriue your Church from it or else you haue no succession from the Apostles and consequently no Church at all and therefore no possibility of saluation You that so much glory in the Scriptures doe you not marke how the Scriptures describe the Church calling it a Ephe. 2.19 the City of our Lord b Ib. Hebr. 3.2 6. the house of God c Cantic 4.12 a Garden enclosed a spring shut vp a fountaine sealed d Psal 80.8 our Lords vineyard of his owne planting e 1 Tim. 3.15 the pillar of truth f Psal 27.13 the land of the liuing g Cantic 4.15 the fountaine of liuing waters h Eph. 6.25 c. the Spouse of Christ who gaue himselfe for it who sanctifieth and clenseth it and maketh it a glorious Church without spot or wrinkle that it may be holy and without blemish and to omit other titles i 1 Pet. 3.20 compares it to the Arke of Noe out of which there is no saluation from the deluge of sinne And to the end that by it all men may come to the knowledge of the truth and be saued it must be visible conspicuous and mounted aloft as a City vpon a hill k Mat. 5.14 seene of all the world shining to all the world so continuing to the end of the world with continuall succession of holy gouernment teaching administring the Sacraments without interruption For if it be hidden or inuisible any time how can it teach the people conuert Pagans dispence Sacraments glorifie God lead men to saluation Therefore the holy â—criptures describe this Church to be most ample conspicuous and not onely gracious but glorious l Psal 45.9 This Queene is all glorious in a vesture of gold wrought about with diuers colours to whom the daughter of Tyre and all Nations bring gifts signifying the magnificence of the Church gathered of all the Gentiles m Esay 2.2 3 4 18 20. cap. 49.5 6 7 23. 60.3 4 c. It is the holy mountaine of the Lord to which all Nations shall come and Kings and Queenes should come and doe homage vnto it n â—sal 72.8 c. Micah 4.1 Dauid magnifies this Church as extending from Sea to Sea and from the Riuer to the worlds end adding that the Aethiopians should fall downe before the great Messias the Kings of Tharshish and of the Iles should bring presents the Kings of Arabia of Saba should offer gifts yea all kings should fall downe before him and all Nations should serue him The Messias himselfe saith o Ioh. 12.31 32. Now shall the prince of this world be cast out and I if I be lifted vp from the earth will draw all men vnto me Meaning by his passion to draw all Nations of the world from heathenish Idolatry to become members of his holy Church Now instead of this conspicuous glorious Church you Protestants obtrude vnto vs an obscure latent invisible Church vnseen in the world for more then a thousand yeares or rather neuer seene before Luthers time But if these prophesies of the Scriptures concerning the glory and amplitude of the Church be true as they are most true then is the conspicuous Church of Rome the true Church and your so long latent visible Church the false §. 2. Antiquissimus The wisâ—dome which we vse is not grounâ—ed vpon vnsound policies but vpon standing to the sound truth which is great and will preuaile the disgraces of the Romish Hierarchy we either reade in your own Authors who write them necessario potiùs quam libenter as wrested from them by the truth rather then of any itching humour to disgrace it or wee obserue them with our owne eyes so manifest that they cannot be hid so bad that they cannot be excused The propheticall promises to the Church which you alledge wâ—th all reuerence we doe acknowledge and we confesse that within the first thousand yeares after Christ before â—atan was loosed Reuel 20.2 and 7 8. the most of them werâ— fulfilled and principally in the first ageâ— of thâ—t period when the Church was by the Apostles and their successors propagated to the Gentilâ—â— and plantâ—d in all Nations and while the Church of Rom tauâ—ht the same pure doctrine which we now doe and while your Church and ours and all other particular Churches in the world were one Catholike Church And although some errours and abuses began to creepe into the Church of Rome within that time and weâ—e by many espyed and reprooued yet were they not imputed to the whole Church of Rome but to a faction breeding in it Neither were they so great â—t so largely spred or so strongly defended or of such regard as to make any such breach or manifest sepâ—r tâ—on as in the following ages ensued So that in tâ—e firâ—â— thousand of yeares the holy prophesies by you alleaâ—geâ— make nothing more for your Church then ours â—otâ—ing more against our Church then against yoâ—rs yours and ours being then both one Church §. 3. Sâ—conâ—ly wee affirme that when the Church of Rome grew vntollerably corrupt by mens traditions and new inuâ—â—â—ions especially in the Hierarchy thereof there wanted not multitudes of good Christians both separated from the community thereof that followed their better teachers and professed still the pure ancient Doctrine and other multitudes also liuing in community with the vnsound Romish gouernours groning vnder their corruptions and longing for reformation which made a full sufficient visible Church to whom the propheticall promises belonged and in whom they were fulfilled so much as was intended by them Which that you may the better vnderstand Handled in this section consider first more thorowly the nature of the promises and state of the Church as it must be in these later ages and secondly the state of our Church fully agreeing thereunto and the state of yours disagreeing You that cannot endure to heare of any kind of invisibility of the Church Handled in the second section must of necessâ—ty admit of some kinde thereof or else you involue all in confused obscurity First if you take the Church for the whole Catholicke Church that is
Protestant Church hath euermore beene so visible as the Church of Christ ought to be Subsection 1. § 1. for it hath euermore taught the same doctrine which the Scriptures and the Fathers taught § 2. As appeares by Irenaeus Tertullian and the Creedes But § 3. The Romists Cannot alleadge the Fathers for their new Doctrines Now proue your Protestant Church to haue beene so visible in all Ages as the Church of Christ ought to be or else you haue said nothing Antiquissimus It might be sufficient according to your owne Valentinianus to shew that our Church was sometime in some few and them hidden as the woman in the Wildernesse Reuel 12.6 and vnknowne to the greatest part of the world which weighed not times and things wisely and was slandered by the persecutors thereof as a false Church But I will not take all aduantages but giue you a full visibility thereof at all times Subsection 1. First I say §. 1. our Church for the doctrine thereof is the same which the Primitiue Church of Christ was for many ages For neither it nor ours taught any other points of faith necessary to saluation then such as are contained in plain places of the Scripture or necessarily deducted from them by good consequence When the Fathers are vrged against Bâ—llarmine in this point he yeeldeth 1 De verbo De lib. 4 cap. 11. §. his notatis that whatsoeuer the Apostles publikely taught to the people which was necessary all that they wrote 2 De iustific lib. 3. cap. 8. §. prima ratio This I haue proued more fully cap. That nothing can be certaine to be beleeued with the certainty of faith but what is immediately contained in the Word of God or thence deducted by euident consequence Now it is our Generall course to examine all doctrines by the Scriptures holding the Scriptures the vndoubted Oracles of God for the ground of all our beleefe King Iames praemonition to all Christian Monarks pag. 35 36. as the Fathers did and holding the true sense of the Scriptures as it is deliuered for all fundamentall points in the three Creeds and in the foure first generall Councells and the vniforme consent of the ancient Fathers In which is contained the full instruction for saluation and the vnity of the Catholicke Church §. 2. Jrenaeus Bishop of Lions in France liuing within 200 yeeres of our Sauiour a disciple of those that heard Saint Iohn the Apostle writing against the Heretickes Valentinians Gnosticks and others layeth downe in his first booke and 2 chapter no other Articles of faith and grounds of Religion then our ordinary Catechisme teacheth and in his third chapter sheweth that in the vnity of that faith all the Churches of Germany France Spaine the East Egypt Libya and all the world were founded therein they sweetly accorded as if they all dwelt in one house had all but one soule one heart and one mouth and this ground he laies for the confutation of all Heresies 〈…〉 â—b â—e praescript aduersâ—s heretiâ—o folâ—o qâ—arto The like doth Tertullian liuâ—ng 200 yeeres after Christ He giues the funâ—amâ—ntall points of Religion gathered out of the Scriptures and deliuered by the Churches the same which our Church deliuereth and no other for the rule of faith See King Iames Pâ—aemonition pâ—g 35. The three famous Creeds named the Apostles Athanasius and the Nicene Creeds ordayned for rules of Christians beleefe and badges differencing them from Infidels and Hereticks we hold intirely and firmely and proclaime them ordinarily in our Churches And whatsoeuer the Fathers held vniformely and agreed vpon as necessary to be beleeued vnto saluation we doe with reuerence receiue But the particular or priuate opinions which any of them held different from other Fathers doe not binde vs now more then those other Fathers then or the Romans at this present The foure first generall Councels with reuerence we receiue as Orthodoxe See B. Andrew Ad Bellarmine Apologiam Responsio cap. 7. pag. 161. and so they are acknowledged by our Church and by our Acts of Parliament The following Councels are subiect to some exceptions We therfore holding the same points of faith which the Primitiue Fathers held vniformely to be necessary to saluation and holding no other points that doe any way crosse or weaken them may iustly challenge them for our predecessors and their Church and ours in point of doctrine to be all one Antiquus §. 3. We challenge the same Fathers to bee ours also and we deduce both our Bishops and doctrine by good succession from them which you cannot doe But I require not of you a discourse of those times which either of vs lay alike claime vnto but of the times nearer vnto Luther Shew mee any visible Church in the world that held Luthers doctrine for 500. yeeres next before Luthers time Antiquissimus You may challenge the Primitiue Fathers for the points wherein you and we agree as the Canonicall Scriptures the doctrine of the Trinity in Vnity Baptisme and such like But you cannot challenge them to be yours in those additions and corruptions which they neuer knew and which you haue brought into the Church in later times and which make the great difference betwixt you and vs as the worshipping of Images the Popes pardons priuate Masses or Communion without communicating halfe Communions without the Cup the Popes transcendent supremacy and such like §. 4. But in calling vs to these later times you are good disciples of the Poet Horace who in his Arte Poetica saith A witty Poet must vse this Art The point which he hath no hope to burnish faire and bright he must leaue vntouched Et quae desperat tractata nitescere posse relinquit This is good Poetry indeed in them but pitifull Diuinity in you to leaue the best times and purest patternes and draw vs to the worst But Sectionis 2. Subsectio 2. § 1. Propounding 1 the Easternt and Greeke Churches 2 the Waldenses c. And 3 the Roman Church it selfe misliking and groaning vnder the tyranny of the Papacy and desiring reformation § 2. The Greeke Church condemned by the Romish as Hereticall § 3. Js cleered by Scotus Lombard Aquinas and others Now presupposing you yeeld vs those best times wherein our Church was very gloriously visible wee follow you to the worst Wherein you propose vnto you first the spacious and famous Churches of Grecia D. Field of the Church booke 3. cap. 5. Armenia Aethiopia and Russia which holding the same rule of faith which we hold and beleeuing all points absolutely necessary to saluation as we beleeue and refusing the same corruptions of the Church of Rome which we refuse were the same with our Church true Churches of God notwithstanding some defects errours and diuisions among them which stayned their beauty and hindered their perfection but did not cut them off from possibility of saluation And so for ought I know they continue till this
ad Rom. as soone as man beleeueth in him he is presently instified Consequently o In Psal 142. Ne intres in iudâ—cium man can haue no merits to trust vnto there is nothing properly his owne but sinne p In 1. cap gen hom 2 serm de fide de lege nat Yet faith wrought in vs by Gods grace will be fruitfull in good workes or else it is a dead faith and vnprofitable He taught q Hom. 4. de penitentia hom 12. in Mat. in 15. de muliere Chananaea prayer to God only and directly without running about to Patrons or Intercessors Mediators Porters naming Iames John Peter and the Quire of Apostles take saith he repentance for thy companion to supply the place of an aduocate and goe to the head fountaine it selfe Of the Eucharist though he haue many rhetoricall and hyperbolicall speeches in the vehemency of his mouing the people to humble deuotion as Thou seest touchest eatest Christ and hee suffereth teeth to bee fastned in his flesh and to be made red with his bloud which r Bellar de Euchar lib. 1. cap. 2. §. quinta Regula de Missa lâ—b 2 cap 10. §. ad illad Valentinian tom 4. in Thom. disp 6. quest 4. punct 3 §. quare non est assentiendum Alano Iesuites confesse cannot be vnderstood properly without impiety but tropically of the signes onely not of the body which cannot suffer of vs nor be violated yet he hath much against Transubstantiation for he saith Å¿ Hom. de Eucharist The Table is furnished with mysteries thou seest bread and wine but thinke not that you receiue the diuine body of a man Ne putetis quod accipiatis divinum corpus ex homine And t Hom. 11. Op. imperfect in Mat. in his vasis sanctificatis non est verum corpus Christi sed mysterium corporis ejus continetur In these hallowed vessels there is not contained the true body of Christ but the mystery of his body Also u Hom. 83. in Matth. if thou wast incorporeall hee would haue giuen to thee his incorporeall gifts naked but because thy soule is ioyned to a true body in sensibilibus intelligenda tibi traduntur in things sensible are deliuered vnto thee things to be vnderstood Againe x Hom. 7. in 1 Cor. An vnâ—eleeuer seeing the water of Baptisme thinkes it is simply water but I doe not simply see what I see but I consider the purging of the soule by the spirit and the burying resurrection sanctification iustice redemption adoption inheritance and Kingdome of heauen For I iudge them not by sight but by the eyes of my mind He writes also y Jn 1 Cor. hom 27. against priuate Communions when people doe not communicate called now priuate Masses and z Hom. Oportet haereses esse halfe Communions without ministring the Cup to the people Against Purgatory after this life he saith * In Matth. hom 4. hom 3. de poenit hom De Lazaro Hee that washeth not away his sinnes in this life shall finde no comfort afterward * Hom. 7 in Matth. as when a ship is sunke or a man dead neither can the Saylor nor Physitian helpe it When we are once gone nothing is lest to satisfie for vs. * Homilia 2. de Lazaro while we are heere we haue faire hopes but being once departed it is not in vs to repent afterward or to wash off our sinnes Saint Augustine writes fully and plentifully a Aug. De vnitate Ecclesiae alibi p. sâ—â—n for the perfection and sufficiency of the Scriptures to determine where the true Church is and to end all Controuersies and b De doctr christ lib. 2. ca 9. plaine enough to ground all necessary doctrines vpon c De Bapt. contra Donatistas lib. 6. cap. 3. that the Church to which the promises of grace and saluation belong is the company of faithfull beleeuers and that wicked men doe not belong vnto it d Ib. lib. 7 cap. 51. de vnitatate Eccl. cap. vlt alibi saepe they may be in the Church but not of the Church in the house but belong not ad compagem domus e Retract lib. 2. cap. 21. That Peter was not the Rocke wherein the Church is built but Christ f In psal 44. psal 60. and that we are Christiani not Petriani c. the Rock was Christ g De verb. Dom. serm 13. in mat tract 124. and vpon the Rock which Peter confessed saying Thou art Christ the Son of the liuing God I will build my Church Vpon mee not vpon thee They that would be built vpon men said I am of Paul and I of Apollos and I of Cephas that is Peter but others that would not be built super Petrum but super Petram said Ego sum Christi Quomodo nec in Pauli sic nec in Petri sed in nomine Christi vt Petrus aedificaretur super Petram non Petra super Petrum He writes that h Tract 118. 114. in Ioan. libro quaest vet novi test quaest 93. the Keyes of binding and loosing were not giuen onely to Peter alone but in him to the whole Church that all the Church might haue power to binde and loose sinnes Of Antichrist he saith i De civ Dei l b. 20. cap. 19. He shall sit in the Church of God and k In psal 9. extoll himselfe aboue all that is worshipped and come by wicked arts to that vaine height and domination and l De civ Dei ibid. when the Roman Empire is taken away then Sathan by Antichrist shall worke mirabiliter sed mendaciter with lying wonders Saint Augustine reports and applauds Saint Cyprians speech to the Donatists thus m De Baptismo contra Donatist None of vs makes our selues Bishop of Bishops nor doth by tyrannicall terror compell his fellowes to the necessity of obedience seeing euery Bishop for the license of his liberty and power hath his proper iudgement as if hee could not bee iudged of another as himselfe cannot iudge another but we must all expect the Iudgement of our Lord Iesus Christ who alone hath power both to set vs in the gouernment of his Church and to iudge of our acts A doctrine plaine against the popes supremacy Against Transubstantiation though Bellarmine cite him for the truth of Christs body deliuered which we deny not he writes plainly deliuering a Rule how to know figuratiue from proper speeches in the Scriptures n De doctrinâ— Christiana lib 3. cap. 15. ib. that When a precept seemes to command a fowle or wicked act or forbid a good and profitable thing then it is to be taken figuratiuely He giues this for an example Except you eat the flesh of the Sonne of Man and drinke his Bloud you haue no life in you this in the proper sense seemes a foule and wicked thing
admitted Acts 2 after one sermon of Saint Peter wherin he had taught the principall heads of faith in Christ in one day 3000 men were baptized who whithout doubt knew nothing else but those necessary things And therefore it is added that after baptisme they perseuered in the Doctrine of the Apostles that is they learned what yet they had not heard of Christian Misteries c. B. Vsher Sermon at Wanstâ—d pag. 32. See also his booke De Christianarum eccles successu statu cap. 1. § 15. This our Bishop Vsher agreeth vnto alledging the Apostles sermons to that purpose which treated onely of the first principles of the Doctrine of Christ vpon the receiuing whereof as of sufficient doctrine to make them Christians men were baptized And this he further confirmeth by the writings of Irenaeus and Tertullian and the Creeds receiued by the Church the Apostles Creed the Creed of Athanasius The Creed of the East Church See before cap. 1. sect 2. subject 1. §. 2. recited and confirmed for the beleefe of the whole Church in the Councells of Nice and Constantinople and the late Councell of Trent Whereof I haue spoken already § 5. D. Field of the Church booke 3. chap 4. Our Doctor Field doth more fully and perfectly describe those things that so neerely touch the very life and being of Christian Faith and Religion that euery one is bound particulaâ—ly and expresly to know and beleeue them vpon paine of eternall damnation He reduceth them to sixe principall heades First concerning God whom to know is eternall life we must beleeue and acknowledge the vnity of an infinite incomprehensible and eternall essence full of righteousnesse goodnesse mercy and trueth The Trinity of persons subsisting in the same essence the Father Sonne and Holy Ghost coessentiall coeternall and coequall the Father not created nor begotten the Sonne not created but begotten the holy Ghost not created nor begotten but proceeding Secondly we must know and beleeue that God made all things of nothing that in them he might manifest his wisdome power and goodnesse that he made men and Angels capable of supernaturall blessednesse consisting in the vision and enioying of himselfe that he gaue them abilities to attaine thereunto and lawes to guide them in the wayes that lead vnto it that nothing was made euill in the beginning that all euill entred into the world by the voluntary aversion of men and Angels from God their Creator that the sinne of Angels was not generall but that some fell and other continued in their first estate that the sinne of those Angels that fell is irremissible and their fall irrevocable that these are become deuils and spirits of errour seeking the destruction of the sonnes of men that by the misperswasion of these lying spirits the first man that euer was in the world fell from God by sinnefull disobedience and apostacy that the sinne of the first man is deriued to all his posterity not by imitation onely but by propagation and descent subiecting all to curse and malediction yet not without possibility and hope of mercifull deliuerance Thirdly we must beleeue that for the working of this deliuerance the Sonne of God assumed the nature of man into the vnity of his Diuine person so that he subsisteth in the nature of God and Man without all corruption confusion or conuersion of one of them into another that in the nature of man thus assumed he suffered death but being God could not be holden of it but rose againe and triumphantly ascended into heauen that he satisfied the wrath of his Father obtained for vs remission of sinnes past the grace of repentant conuersion and a new conuersation ioyned with assured hope desire and expectation of eternall happinesse Fourthly we must constantly beleeue that God doth call and gather to himselfe out of the manifold confusions of erring ignorant and wretched men whom hee pleaseth to be partakers of these precious benefits of eternall saluation the happy number and ioyfull society of whom we name the Church of God whether they were before or since the manifestation of Christ the Sonne of God in our flesh For both had the same faith hope and spirit of adoption whereby they were sealed vnto eternall life though there be a great difference in the degree and measure of knowledge and the excellency of the meanes which God hath vouchsafed the one more then the other Fiftly we must know and beleeue that for the publishing of this ioyfull deliuerance and the communicating of the benefits of the same the Sonne of God committed to those his followers whom he chose to bee witnesses of all things he did or suffered not onely the word of Reconciliation but also the dispensation of sacred and sacramentall assurances of his loue set meanes of his gracious working that those first messengeâ—s whom he sent with immediate commission were infallibly led into all truth and left vnto posterities that summe of Christian Doctrine that must for euer be the rule of our faith that these blessed messengers of so good and happy tidings departing hence left the Ministery of Reconciliation to those whom they appointed to succeed them in the worke so happily began by them Lastly we must know and be assuredly perswaded that seeing the renouation of our spirits and mindes is not perfect and the redemption of our bodies still remaining corruptible is not yet therefore God hath appointed a time when Christ shall returne againe raise vp the dead and giue eternall life to all that with repentant sorrow turne from their euill and wicked wayes while it is yet the accepted time and day of saluation and contrary wayes cast out into vtter darkenesse and into the fire that neuer shall be quenched all those that neglect despise so great saluation All these things and these onely doe directly concerne the matter of eternall saluation saith Doctor Field These things saith he make the rule of faith whereof a man cannot be ignorant and bee saued By these all the holy Fathers Bishops and Pastors of the Church measured and made their Sermons Commentaries and interpretations of Scripture This rule is deliuered by Tertullian Irenaeus Tertull. de praescriptionibus adversus hareticos adversus Praxcam Irenaeus lib. 1. cap. 3. See here before cap. 1. sect 2. subsect 1. §. 2. and other of the Fathers and with addition of conclusions most easily clearely and vnavoydably deduced hence by Theodoret in his Epitome Dogmatum For a second sort of things there are that attend on these first as consequents deduced from them or some way appertaining to them such as a man being perswaded of these will see the necessary consequence and deduction of them from these if they be propounded vnto him As that there are two wills in Christ that there is no saluation remission of sinnes or hope of eternall life out of the Church c. In such second things clearely deduced from the first principles if a man
in controuersies of Faith which heretofore was the office of Councels by the word of God but this power and right Bellarmine drawes out of the word Feed Men wonder at the Popes Immunity from error and infallibility in points of Faith but Bellarmine also rayseth it out of the words Feed my sheepe Men wonder at the Popes clayme of power of many ages neuer heard of to make Lawes in the Church to binde conscience yea as some say to make new Articles of Faith but this also Bellarmine findes in the same words Feed my Sheepe They that are practised in reading the Scriptures and Fathers wonder at the superabundant merits of the Saints which the Pope dispenseth at his pleasure but let them cease to wonder the Scripture giues it to the Pope in that word of Christ to Peter Feed my Sheepe For so teacheth Bellarmine in his booke of Indulgence Those that will not be rebels to their Prince the Lords annoynted wonder and that with indignation that the Pope corrupted by his flatterers should assume to himselfe a power to transferre kingdomes absolue subiects from the oath of fidelity and make Kings no Kings but this power of the Pope Bellarmine and others extract out of the word Feed Nay there want not them that gather out of the same word a power in the Pope to chastise with temporall punishments yea with death such Princes as are vndutifull to him So taught Becanus and Suarez famous Iesuites in their most infamous bookes such things writes Casaubon If the word Feed should signifie all these it would be very inconuenient for the Pope for then all Ministers which are bidden feed * Acts 20.28 1 Pet. 5.2 should haue all that power and priuiledges which the Pope by that word challengeth The Fathers tooke the meaning of Christ to be onely feed by doctrine and that they bet vpon and vrged See Tortura Torti p. 52 seq the Pope takes it to gouerne Regio moro impera Indeed the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though most commonly it signifie to feed yet sometimes signifies to gouerne but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes to feed Yet marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice in the Text for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once but they catch at gouernment and let goe feeding what Christ meant not nor Peter euer vsed that they lay hold on gouerning the whole Church the feeding that Christ meant and Peter vsed they leaue to others to labour in the Word and Doctrine is too laborious a feeding for them and the Friars or Iesuits to whom they leaue that labour feed vere strangely It is strange feeding to teach men to be Law-breakers vow-breakers Oath-breakers breakers of all Lawes and duties this is not to feed the sheepe but to scatter them to kill their leaders tread downe their pastures muddy their waters stop vp their wells not to feed but either to starue or to poyson them In like manner they make Receiue the keyes of the Kingdome of heauen to bee also exclude from the kingdomes of the earth Christ restraines the keyes to sinnes Iohn 20.23 Whose sinnes ye loose they extend them to Lawes Othes and Vowes Whatsoeuer thou bindest that is whatsoeuer league of wickednesse conspiracy treason rebellion thou tyest shall be ratified in heauen and whatsoeuer thou loosest be it bonds of Lawes duty faith oath obedience or allegiance it shall be loosed in heauen If this be so Christ should rather haue said to Peter Luk. 12.32 When thou art not conuerted but preuerted by such Doctrine strengthen thy brethren strengthen thy brethren in euill in their euils with hope of rewards from God for breaking his Lawes This is most damnable doctrine not onely against Gods word and the analogy of Faith but against common ciuility sence and reason Thus they abuse the Scripture to wrong purposes and peruert it contrary to the meaning to strengthen euill §. 9. Antonim suma mai dist 22 c. 5. Psal 8. ver 7 8. Marta Par. 1. c. 24. Tortura Torti pag. 177. Some haue very ridiculously turned the eighth Psalme to serue the Popes turne Thou hast put all things vnder his feet that is vnder the Popes gouernment all sheepe and Oxen and the beasts of the field that is men on earth the fowles of the ayre that is Angels the fishes of the sea that is soules in purgatory And lately D. Marta out of the same Psalme very seriously brings both Christians and Saracens vnder the Popes power for sheepe saith he signifies Christians and oxen Saracens and so he makes the Pope not onely a sheephard but a Neat-heard much like to that of Lumbard Sent. lib. 3. d 25. Aquin. 2. 2. q. 2. art 6. interpreting a sentence of Iob 1.14 The Oxen were plowing and the Asses feeding in their places the oxen plowing that is saith he the Priests reading the Scriptures Archb. Abbot ag Hill Reason 8. §. 5. the Asses feeding are the people not troubling their heads with such matters but content to beleeue in grosse as the Church beleeues A trim text and finely applied to keepe the people from reading the Scriptures Such lewd childish and ridiculous expounding and alleadging of Scriptures shewes first their want of Scripture proofes for the maintenance of their errors secondly their bad mindes striuing against their owne knowledge and conscience to blind and gull the world with a false shew of Scriptures when in truth the whole Scriptures are rather against them thirdly the base opinion they had of people and Princes too whom they thought they could coozen with any false shadowes The obseruing whereof Bedel letters to Wadsworth pag. 62. 64. 66. Carerius de potestate Pape l. 2 cap. 12 â—x C. Solitae de maior obed Morton Appeal l. 5. cap. 26. sect 1. not onely in their other Authors but euen in their Decretals is able alone to make a man hate Popery For example in the Decretals Deus fecit duo magna luminaria God made two great lights that is the Pope and the Emperor and that the Pope is so much bigger then the Emperor as the Sunne is bigger then the Moone which Clauius saith is 6539. times and one fift A notable text to shew the Popes greatnesse aboue the Emperour and that the Emperour receiues all his power and glory from the Pope as the Moone doth her light from the Sunne and is light onely on that side that is toward the Sunne and darke on the side that is auerse Also Mat 16.18 alleadging that text Tu es Petrus super hanc petram aedificabo Ecclesiam meam The Lord saith he taking Peter into the fellowship of the vndiuided vnity oh foule blasphemy would haue him to be called that which he was himselfe that the building of the eternall temple might by the maruelous gift of God Cap. FundamentuÌ„ de clect in 6 consist in Peters firmnesse that from Peter as a certain head he should as it were
Canonicall Scriptures Decret c. in Canonicis dist 19. § V. Thus Erasmus argueth Annot. in 1 Cor. 7. B. Mort Appeal l. 2. c. 20. sect 5. l 3. c. 15. §. 4. Consider lastly what need had there beene of any Councels to what end was so much labour and cost bestowed to what purpose to trouble so many Vniuersities to call together so many learned Diuines to turne ouer so many bookes to beate their heads in the finding out of the truth in discussing of hard questions and satisfying of doubts if all this might be so quickly easily and sweetly done by the onely iudgement and determination of the Pope CHAP. 8. Of the good which the Popes Supremacy might doe to the Church § 1. That is vrged but 2. answered that policies agreeable to Gods word and the Primitiue Church onely are sufficient and blessed by God § 3. But this policy might be set vp by any sect § 4. It is vnprofitable and vntollerable 5. shewed by examples of Hildebrand 6. The voiages against the Turke proued profitable to the Pope not to Christian Princes 7. as appeared by the Story of Gregory 9. and Frederik 2. Emperour and 8. many other most wicked Popes § 9. The Emperour Phocas erred much in gouernment in making the Pope so great so farre from him For Popes shortly after proued Masters of mis-rule eiecting the Emperors out of Italy § 10. Their turbulent proceeding to dethrone Princes § 11. Their troubles wrought in England in King Henry 1. his time by Anselme In King Henry 2. time by Becket In King Iohns reygne by Pope Innocent § 12. In these latter times of Queene Elizabeth by the Bull of Pius Quintus and the erecting of Seminaries at Rome and Rhemes Schooles of Traytors The reasons briefly touched 1. Of the Rebellion in the North 2. Of Ormonds brethren 3. and 4. Of other petty conspiracies 5. Stukely 6. Sanders 7. Someruile 8. Motiues to the Ladies of Honour 9. Of Throgmorton 10. Mendoza 11. Creighton the Iesuite 12. Parry 13. Percy 14. Sauage 15. Balard with his complices 16. Aubespineus 17. Stanley and Yorke 18. The Spanish Armado 19. Lopez 20. Squire 21. Tyrone And in the time of King Iames 22. Watson Clarke and others 23. The Powder treason Some obseruations out of these § 13. A good Christian abhorreth these treasons and reiecteth the doctrine that teacheth them § 14. And thereby is by reason forced to renounce to be an absolute Papist and to thinke the doctrines grounded onely vpon the Popes authority without Scripture to be vnnecessary and consequently to acknowledge that it is not necessary to be a Roman-Catholike The conclusion with a briefe recapitulation of the whole precedent conference §. 1. Antiquus ALthough the supreme gouernment of the Church by the Pope and the infallibility of his iudgement could not bee proued by diuine proofes yet is the good thereof so great for the preseruation of peace and vnity and much other happinesse both in the Church and Common-wealth that euen in good reason and policy the very shadowes of proofes should be admitted as sufficient to establish it And if such power and infallible iudgement may be giuen to any it is most fit it be giuen to him that hath from all Antiquity beene accounted the principall Patriarch and the high Bishop of the principall City of the world Antiquissimus Indeed Antiquus now I thinke you hit the nayle on the head for the Popes Supremacy and infallibility hath no other ground but meere humane policy shadowed by the Scripture cunningly wrested deuised by their learned Politicians for their owne wealth and greatnesse and taught by their Agents as most necessary for peace vnity and much other good a Bellar de Rom. Pont. l. 4. c. 6. § quarta proposit o. Probabile est pâ—eque credi potest pontificem vt pontificem errare non posse c. Bellarmine seemes to confesse thus much when he saith It is probable may piously be thought that the Pope as Pope cannot erre nor as a particular person be an heretike Had hee had better arguments is it probable hee would haue come in with Probabile est piéque credi potest But your b Costerus Enchir pag. 123. Si nullum caput visibile in ecclesia a Christo constitutum foret vehementer optari ab omnibus oporteret Costerus the Iesuite is a little more plaine If there were no visible head saith he appointed by Christ in the Church yet such an one ought to be wished for of all men and your D. c Alablaster Motiue 6. Alablaster yet more plainely Where saith he there is not an infallible authority which doth iudge and decide controuersies by remouing all occasions of doubt and reply and vnto which absolute obedience is tied there must needs be variety of iudgements and opinions which cannot be tyed in one knot And therefore the Protestants haue done very vnwisely to disgrace and reiect this profitable policy of the Church the fountaine of vnity Mr Alablaster cals it policy §. 2. But alas Deare friend In Gods businesse I looke onely for Truth and Sincerity which God may blesse and prosper not for shadowes and policy without them which God doth ordinarily infatuate and confound Happy had it beene for the Angels if they had continued in the excellency of their first estate but when they stroue to be higher their policy failed them they fell lower and of Angels became diuels Gods ordinance for d Ephes 4. vers 12 13 15. gathering of his Saints e vers 14. preseruing true and vncorrupt doctrine and f vers 16. effectuall perfecting of the Church in euery part was saith Saint Paul g vers 11. He gaue some Apostles some Prophets some Euangelists some Pastors and Teachers If one visible Head had beene necessary to these purposes heere was the place he should be spoken of wherein since hee is not mentioned doubtlesse Saint Paul knew no such ordinance of God See the like Catalogue of Church-Officers in 1 Cor. 12.28 29. c. this one visible head is neuer mentioned nor heere nor in any other place of Scripture but left out as supernumerarius and superfluous And we finde whilst Gods ordinance was obserued the Church did wonderfully prosper when it was shouldered out out by humane policies all things grew worse and went to wracke It was an euident worke of Gods Spirit h B. Vsher Sermon at Wansted pag. 20. that the first planters of Religion and their successors spreading themselues through the whole world layd the foundations of the â—ame Faith euery where in great vnity and vniformity and yet were kept only by the Vnity of the Spirit in that bond of peace without setting vp any one man on earth ouer them all to keepe peace and vnity The true bond which contained the Doctors and Fathers of the Primitiue Church in the vnity of Faith and wrought the conuersion of Nations continueth in our Church also
carrying away of the whole forme of the discourse The Stile in Treatises of this nature is not required to be Rhetoricall to please the eare or as Sweet-meates to delight the Taste but Scholasticall Logicall or Theological that is intelligible and significant to informe the vnderstanding and conuict the conscience Which if it performe It is all that I affect or thou maiest in reason expect in such a worke And now I leaue it to thy diligent reading and serious consideration wishing thee often to commend both the Writer and Readers to God in thy prayers Thine for Christ Iesus ANTHONY CADE A Table of the chiefe heads and matters according to the seuerall Chapters Sections and Pages The first Booke The first Chapter The first ordinary and great obiection of the Romish Churches Antiquity and our English Churches Nouelty Paragraph § 1ALleadged odiously against the Protestants and gloriously for the Romans Page 1 Paragraph § 2 Sincerely answered as vaine for that the Protestants firmely retaine the true ancient sauing faith Page 2 Paragraph § 3 And onely weed out the errours and corruptions crept into the Church as superseminated tares in Gods field Page 3 Paragraph § 4 As Hezekias and other good Princes did very religiously in their times Page 4 Paragraph § 5 So that the English Church differs no otherwise from the Romish then as a field well weeded and gouerned from a field still ouergrowen with weeds or as Naaman cleansed from the same Naaman formerly leprous Page 4 Paragraph § 6 And the Protestants are not separated from the good sound things found in the Roman Church but from the Papacy which is not to be accounted the Church but a domineering faction or disease in the Church Page 5 Paragraph § 7 The ancient Martyrs suffered not for the Doctrines of this Papacy but for the Doctrines which the Protestants bold Page 6 Hereunto the Reader may adde that which is written chap. 3. § 8. pag. 27. that This newnesse of Religion is retorted vpon the Romish Church which now holds many points new neuer held by any Church in former times some of them not in 600 yeeres some not in 1000 some not in 12 hundred yeeres and more after Christ CHAP. 2. Of errors creeping into the Church Paragraph § 1 Any particular Church may in time receiue errors and corruptions Page 9 Paragraph § 2 As did those of the Old Testament Page 10 Paragraph § 3 And of the New Testament Page 11 Paragraph § 4 For which we find many reasons in the Scriptures Page 12 Paragraph § 5 The Roman Church is not excepted Page 14 Paragraph § 6 Yea the Roman Church is warned in Scripture to take heed lest is be cut off for its corruptions Page 14 Paragraph § 7 And it hath been corrupted De facto Page 15 Paragraph § 8 Yea Rome is confessed by the very Romish Doctors to be meant by the damnable mysticall Babylon Page 16 Paragraph § 9 And that Rome must be the sent of Antichrist and that towards the end of the world Page 17 Paragraph § 10 And Rome is that City that must bee tainted with foule impieties as well foregoing as following Antichrist All which their owne Romish Doctors confirme Page 19 CHAP. 3 Of the time when corruptions came into the Romish Church Paragraph § 1 A designation of the time when corruptions began in the Roman Church required Page 20 Paragraph § 2 Often required heretofore and often answered Page 20 21 Paragraph § 3 Many corruptions crept in secretly and insensibly as in humane societies diseases in the body tares and weedes in the fields Page 21 Paragraph § 4 The Romanists acknowledge many changes whereof they cannot shew the beginnings Page 23 24 Paragraph § 5 Such things are best discerned by their difference from the first pure doctrine Page 25 26 Paragraph § 6 The Romans cannot find the beginnings of our Doctrines on this side the Scriptures Page 26 Paragraph § 7 We can do shew the beginnings of many of theirs Page 27 Paragraph § 8 No Church in the world held the now Romish Doctrines but onely that Church it selfe in those latter times Page 27 CHAP. 4. Of Corruptions in the Church of Rome long before Luthers time seene written against and Reformation wished for them Page 30 Paragraph § 1 An historicall narration of the first age of the Church golden Page 31 Paragraph § 2 But afterwards peeped vp some seeds of corruption misliked of many in the East South and West Churches Page 32 Paragraph § 3 A foule matter of three popes alleadging a Counterfeit Canon of the Councell of Nice for their iurisdiction which the whole Church of Africa withstood Page 34 Paragraph § 4 Gregory the great wrote sharpely against the Titles which now the popes vse Page 35 Paragraph § 5 Bishops of the East Church and of France Germany and Britany opposed the pope about Jmages Councels against Councels Page 36 Paragraph § 6 Many thought Antichrist was then borne Constantines donation the decretall Epistles then first seen Page 37 Paragraph § 7 A deluge of wickednesse in the ninth and tenth Ages as Bellarmine Baronius Genebrard c. record Page 38 Paragraph § 8 After a thousand yeares greater innudations of euils The wicked pope Silvester 2 and Benedict 9. a childe of about 10 yeeres old Then Cardinals arose Page 40 Paragraph § 9 The Sultan subdueth many countries in the East the Clergie are most wicked in the West Letters from Hell to the Clergy Anti-popes and Anti-Caesars Rebellion made Piety Hildebrands Dictates foundations of a new earthly-Church-Kingdome Page 42 Paragraph § 10 The testimony of Fryer Onuphrius that Hildebrand that is Gregory 7. was the first raiser of the popes princedome about eleuen hundred yeeres after Christ Many historians speake of his diuellishnesse Page 45 Paragraph § 11 Campians historians reiected by his owne fellowes Page 47 Paragraph § 12 Graue Diuines against Romish corruptions Bernard Sarisburiensis Grosthead Occam Cesenas Clemangis Gerson Cameracensis Valla c. Page 49 Paragraph § 13 These and many others wrote not onely against Corruptions of manners but of doctrine also Schoolmens philosophicall diuinity corrupted pure doctrine Doctrine framed to maintaine wealth and greatnesse Page 53 Paragraph § 14 Particular doctrines wherein learned men differed from the popes faction Page 55 Paragraph § 15 Oxford alone afforded many learned men opposing Romish corruptions Page 58 Paragraph § 16 Reformation was sought for and promised by some popes as very needfull but could not finally be attained The Scriptures disgraced Traditions vphold Romish doctrine Page 65 CHAP. 5. A note of the chiefe points of Christian doctrine wherein the Protestants and Romanists fully agree shewing also the Romish additions whereunto the Protestants cannot agree as being not ancient not true or not needfull but very corrupt Page 70 Paragraph § 1 Of one God in substance and three persons 2 Canonicall Scriptures Page 70 71 Paragraph § 3 Of the originall Hebrew and Greeke
authenticke 4 Of the word written being the sure ground of faith 5 Of Traditions 6 The three Creedes Page 74 76 Paragraph § 7 Of Gods worship in Spirit and Truth Page 77 Paragraph § 8 Of prayer in a knowen tongue 9 And to God alone 77 10 Of Christ our Mediator 11 Of Saints praying for vs. 12 Of honour due to Saints departed Page 78 Paragraph 13 Of Iustification by Christs merits Page 79 Paragraph 14 Of mans inherent righteousnes sanctification Page 79 Paragraph 15 Of contrition confession satisfaction and vivification c. Page 79 Paragraph 16 Of such good workes as God hath prescribed Page 81 Paragraph 17 Of freewill Page 81 Paragraph 18 That workes done by grace please God and are rewarded of him Page 82 Paragraph 19 Of two Sacraments seales and conduits of iustifying grace Page 82 Paragraph 20 That to the well prepared Receiuers God giues as well the iustifying and sanctifying grace as the outward elements Page 82 Paragraph 21 That the worthy Communicant really partaketh Christs Body and Blood Page 82 Paragraph 22 Of heauen for the blessed hell for the damned Page 83 Paragraph 23 Of Christs satisfaction for our sinnes Page 83 Paragraph 24 That we ought to pray for al the members of Christs militant Church vpon earth Page 83 Paragraph § 2 The Protestants doctrine in generall iustified by two Cardinals Contarene and Campeggio and our Liturgy by Pope Pius 4. Page 83 Paragraph § 3 But the Popes reach further at an earthy Church kingdome prooued Page 85 Paragraph § 4 And they challenge a supremacy ouer all Christians and Churches in the world Page 89 Paragraph § 5 More specially ouer the Clergy exempting them from being subiects to Princes either for bodily punishments or goods Page 90 Paragraph § 6 Yea a supremacy ouer all Christian Princes and their states to depose dispose and transpose them and to absolue subiects from their Allegeance to rebell c. hence comes treasons c. Page 92 Paragraph § 7 To dissolue bonds oathes and leagues Page 95 Paragraph § 8 To giue dispensations to contract matrimony in degrees by Gods lawes forbidden to dissolue lawful matrim Page 96 Paragraph § 9 And other dispensations and exemptions from lawes Page 99 CHAP. 6. Paragraph Of policies to maintaine the Popes Princedome and wealth Page 102 Paragraph § 1 Depriuing men of the light of the Scriptures Page 102 Paragraph § 2 And of ordinary orderly preachings in stead whereof the Pope set vp ambulatory preachers Monkes and Friers to preach what was good for his state without controule of Church-Ministers Officers or Bishops Page 103 Paragraph § 3 Schoolemens too-much subtilty and philosophy filled mens heads darkned and corrupted wholesome Theology Page 109 Paragraph § 4 Jesuites and their originall after Luthers time noted their Seminaries emissions faculties insinuations and most politicke imployments Page 110 Paragraph § 5 Cardinals a most powerfull and politicke inuention Page 114 Paragraph § 6 Prouision for men and women of all sorts high and low by Monasteries to susteine and satisfie all humours Page 118 Paragraph § 7 Auricular confession discouering many secrets and finding humours fit for all imployments c. Page 120 Paragraph § 8 Her policies to get wealth Page 121 Paragraph § 9 Purgatory a rich thing Page 122 Paragraph § 10 So are indulgences or pardons Page 122 Paragraph § 11 And Iubiles Page 123 Paragraph § 12 Corruptions of Doctrine touching merits and Iustification c. Page 125 Paragraph § 13 Things hallowed by the pope Page 126 Paragraph § 14 Extraordinary exactions most grieuous to Nations most rich to the pope Page 126 The second Booke Chap. 1. THe first Chapter is a discourse of the visibility of the Church and fully answereth that common question of the Romists where was the Protestants Church before Luthers time This Chapter is large and for better satisfaction and perspicuity is diuided into foure sections The first section sheweth how visible the true Church ought to be Page 136 The second sheweth that the Protestants Church hath euermore been so visible as the true Church ought to be For it was the same in all necessary doctrine first with the Primitiue Church and afterwards also with the Greeke and Easterne Churches 149 The third section sheweth the Waldenses were of the same Religion which the Protestants maintaine and deliuereth a sufficient historicall discourse of the Waldenses 155 The fourth section sheweth that our Church and the Church of Rome was all one in substance till Luthers time For euen till then the Church of Rome continued to bee the true Church of God excepting the Popacy and the maintainers thereof which was rather a sore or a faction in the Church then any true or sound part thereof 195 Chap. 1. These principall Sections are also subdiuided into Subsections and those into smaller Paragraphes noted thus § Sect. 1. subsect 1. So the first Section which sheweth How visible the true Church ought to be hath two Subsections The first Subsection Paragraph § 1 Sheweth an obiected description of the excellency of the Church and a necessity of the perpetuall succession and visibility thereof Page 136 Paragraph § 2 That for a thousand yeares and more our Church was all one with the Roman notwithstanding some growing corruâ—tions Page 138 Paragraph § 3 After that coruptions grew intollerable in the Roman Church yet many mâ—sliked them and held the truth Page 138 Paragraph § 4 The whole Catholicke Church can neuer be visible to men at once but parts of it may and must Page 139 Paragraph § 5 The promises of purity and eternall life doe not belong to all the Called but to the Few chosen whose true faith to men is invisible though their persons and profession be visible Page 140 Paragraph § 6 And so much Bellarmine and many other Romanists yeeld Page 141 Subsect 2 The second subsection 143 Paragraph § 1 Some promises of God concerne the outward spreading of the Church and some the inward Graces Page 143 Paragraph § 2 The outward spreading and glorious visibility is not at all times alike Page 144 Paragraph § 3 So Saint Ambrose and Saint Austen teach by comparing the Church to the Moone Page 145 Paragraph § 4 Many Fathers and Romish Doctors say that in the time of Antichrist the Church will be obscure and hardly visible Page 145 Paragraph § 5 Which say Valentinianus and many Fathers was fulfilled in the Arrians time Page 146 Paragraph § 6 The Iesuite Valentinianus grants as much invisâ—bility of the Church as the Protestants desire Page 147 Paragraph § 7 Obseruations out of his grant Page 148 Chap. 1. Sect. 2. subsect 1 The second section shewing that the Protestant Church hath euermore been so visible as the Church of Christ ought to be hath two subsections Paragraph The first subsection concerning the first times Page 149 Paragraph § 1 Sheweth that the Protestants labour sincerely to teach the same doctrine which the Scriptures and
Paragraph Of the differences of Fathers and Protestants and of their contentions Page 236 Paragraph § 1 Many Fathers are confessed by all sides to haue held some erronious opinions which none are bound to receiue and yet in the substance of Religion were good Catholick Christians and our Predecessors Page 236 Paragraph § 2 Many differences also are noted among Romish Doctors which yet hinder them not from being all accounted Catholicks Page 243 Paragraph § 3 The differences among Protestants are nothing so great or many as those afore noted of the Fathers and of the Romish the especiall one about the manner how Christ is present in the blessed Sacrament is much lesse then it seemeth Page 248 Paragraph § 4 The popes vnwillingnesse to reforme manifest abuses by the way of generall Councels was the cause of all differences in Reformed Churches when each seuerall state was compelled to reforme a part without sufficient generall consultations with other Nations Page 250 Paragraph § 5 The Protestants contentions for Gods cause as they take it are nothing so hote or troublesome is the contentions of many ancient holy Fathers haue beene about smaller matters View the examples Page 253 CHAP. 4. Paragraph Of the rule to iudge the soundnesse and purity of all Christians and Churches by Page 261 This Chapter hath foure sections Page 261 Paragraph The first section of the rule vsed in the Primitiue Church Page 261 Paragraph The second of the Rule enlarged and approued in this Age. Page 268 Paragraph The third of obiections arising from the former discourses and their answeres Page 280 Paragraph The fourth of the necessity of preaching still to them that hold this rule Page 288 The first section Paragraph § 1 The rule in generall Page 261 Paragraph § 2 Opened by distinctions of the foundation of Religion Page 262 Paragraph § 3 A necessity of a short rule drawne out of the Scriptures Page 262 Paragraph § 4 This rule is described by S. Paul Page 263 Paragraph § 5 The practise of it by the Apostles who deliuered the most necessary fundamentall points to the Iewes and then baptized them Page 265 Paragraph § 6 The like practise vsed by the following Primitiue Church to their Catechumeni before Baptisme Page 266 The second section Paragraph § 1 The rule enlarged and approued in this Age. Page 268 Paragraph § 2 By Azorius out of the Schoole-Diuines in 14 Articles Page 269 Paragraph § 3 Some obseruations and censures of those 14 Articles Page 272 Paragraph § 4 The rule set downe by Bellarmine more briefely Page 273 Paragraph § 5 By Doctor Field farre more sufficiently in 6 Articles with his iudgement of the deductions therefrom euident or obscure Page 274 Paragraph § 6 Bishop Vshers distinction of superstructions vpon the foundation Page 277 Paragraph § 7 Consequents of this doctrine Page 278 The third section Paragraph § 1 Obiection If holding the foundation will serue then wee may easily obtaine saluation in the Church of Rome Page 280 Paragraph § 2 Answer The Church of Rome holds many things which by consequent destroyes the foundation by the most moderate Master Hookers iudgement Page 281 Paragraph § 3 Obiection This crosseth what was said before That many before Luthers time might be saued in the Roman Church Answ No for they liued in those errours of ignorance not obstinacy and not knowing any dangerous consequence of them Page 282 Paragraph § 4 Such men by particular repentance of sinnes knowne and generall repentance of vnknowne might by Gods mercy be saued Page 284 Paragraph § 5 Obseruations hereof Page 285 Paragraph § 6 Other learned Protestants ioyne in opinion with Master Hooker Page 286 The fourth section Paragraph § 1 There is a necessity or great profit of preaching euen to them that are well grounded in all necessary principles Page 288 Paragraph § 2 As Israel needed all helpes after the giuing of the Law and all were too little Page 289 Paragraph § 3 The profits of preaching in generall Page 290 Paragraph § 4 Some particulars for continuall spirituall food cordiall medicine and comfort memory armour c. Page 290 Paragraph § 5 The continuall need thereof was found in all Churches planted euen by the Apostles and in their times Page 292 CHAP. 4. Paragraph Of the succession of the Protestants Bishops and Ministers from the Apostles Page 296 Paragraph Section 1. The necessity thereof vrged without which there can be no Church Page 296 Paragraph 2 This succession is clamourously denyed to Protestants Page 299 Paragraph 3 But manifestly proued and the slanders confuted Page 300 Paragraph 4 Particularly in Cranmer our first Archbishop Page 302 Paragraph 5 In other Bishops of King Henry 8 his time Page 304 Paragraph 6 And of King Edward 6. and of Queene Maries time Page 306 Paragraph 7 And of Queene Elizabeths time Page 306 Paragraph 8 The false reports whereof doe alienate many from the Reformed Religion Page 309 Paragraph 9 A proofe of the sufficient ordination of Ministers in forraigne Reformed Churches Page 310 Paragraph 10 Which is further confirmed by the doctrine and practise of the Romish Page 312 CHAP. 6. Paragraph Of the Popes supremacy challenged ouer the whole Church page 1 Paragraph § 1 The necessity thereof vrged as the maine pillar of Religion Page 1 Paragraph § 2 The matter and method of the Answer propounded Page 4 Paragraph § 3 The ancient Church yeelded to Rome as the greatest and most honourable City of the world and seat of the Empire to haue the dignity of one of the fiue Patriarcks Page 5 Paragraph § 4 And among the Patriarkes sometime the first or chiefest place Page 6 Paragraph § 5 Which dignity the ambition and couetousnesse of following popes haue much impaired Page 8 Paragraph § 6 And haue challenged that dignity which was anciently yeelded vnto their predecessors for their sanctity and for politicke reasons and much more also by authority of the Scriptures But Bellarmine gathering the pith of all learned writers can finde no strengh in them by any Scriptures to maine the Papacy as in their chiefest places Matth. 16.18 Page 11 Paragraph § 7 And Iohn 21.15 c. Page 16 Paragraph § 8 Obserue the Romish strange extractions out of the words Feed my Sheep Page 18 Paragraph § 9 And other learned-foolish allegations of other Scriptures Page 20 Paragraph § 10 The Scripture against the supremacy of Peter Page 23 Paragraph § 11 And the fathers are vrged for it vainely beyond their meaning Page 24 Paragraph § 12 The Fathers are manifestly against it Page 29 Paragraph § 13 Saint Peters prerogatiues were personall and descended not to his successors Page 32 Paragraph § 14 The conclusion collecting the parts of this Chapter briefly and Iustifying the Protestants Page 35 CHAP. 7. Of the Popes infallible Iudgement in guiding the Church by true Doctrine Paragraph § 1 Jt cannot be prooued by Scriptures or Fathers or by the Analogie to the chiefe Priests of the Old
and more and place those words aâ—ter the note aftâ—r the words Sect. 3. p. 128. 29 furnished p. 140. marg Ecclesie promâ—tteâ— p. 143. and often elsewhere is printed Valentinianus for Valentianus p. 147. 25. ha h God vttterly forsaken p. 153. 35 read 370 yeeres after Christ p. 155. 21. Eckius p. 161. 21. other vices p. 196. 8. yet we doe not thinke p. 210. 2. oft the formost deuouring p 211. 32. Athanasius p. 220. 34 whereon p. 2â—6 11. suppositions p. 234. 12. a whole booke p. 243. 25. members all of p. 2 17. 11. being voided ib lin 16. not the Churches opinion p 209. marg ad li. 18 read 2 Cor. 5. â— 6. 3. Eph. 4. 12. col 4. 17. â— tim 1. 12. 2 tim 4. 5. p. 103. 35. pontificatus nostri decimo p. 308 25. in the more p 311. marg â— Armachanus lib. 11. in q. Armeniorum c. p. 7. Numbers of pages are sometimes misprinted and Sections which may be amended by this generall I able In the second Alaphabet pag. 65. adde to the marginall notes Avenein Aâ—nal â—â—ior lib. 5 See Tortura Torti pag. 264. p 71. lin penul wasted it with fire Other smaller sâ—â—pt in letters or points I note not they will trouble the Reader lesse in â—â—ading then amending The most are amended The Preface or Jntroduction containing 1 a briefe description of the parties conferring in this Dialogue 2 The purpose and profit of the conference touched 3 The manner of it intended in all humility and meekenesse of spirit 4 the matter solidity of Arguments and allegations out of the best Authors of both sides Roman-Catholicke 1 ALthough in mine owne iudgement I am sufficiently resolued of the verity and sanctity of the Roman-Catholicke-Religion and am loath to be either vnsettled or disquieted againe by any further conference yet to giue satisfaction to my tryed honest and good friends Such should be the qualities of a good Minister as may win the loue of the Aduersarieâ— who vrge me once againe to conferre with a graue learned Minister hereby I am content to goe to the man And the rather because besides his learning I know him to be very honest iust louing and of a meeke spirit And here he comes Saue ye Sir Protestant Minister Master Candidus I haue much longed to meet you The Lord now giue a blessing to our meeting I haue heard with no small griefe of heart by some of your good friends that you are fallen into mislike of our Church of England and into liking of the present Religion of Rome Now in tender care of your saluation I desire to confer with you thereabout to try if by Gods gracious blessing I may be a meanes to resolue and settle you in the truth Rom. Sir I would haue you to thinke that I haue a great care of my saluation and in simplicity of my heart and tendernesse of conscience and not for any other by respect I haue sought the true way to saluation and doubt not but I haue found it And therein I am so well settled that you may spare your labour Prot. I doubt not but in the simplicity of your heart and desire of the truth you haue laboured in this waighty matter For I haue obserued you alwayes to be of an honest disposition sober temperate aduised of discreet conuersation for which faire carriage of life you haue gained the surname of Candidus Good natures mis-led are much to bee pittied And I haue also found you zealous of Gods honour So farre as your knowledge did lead you The more it grieueth me that so honest a nature should be abused mis-led by bad Teachers But I pray you consider that Saint Paul himselfe was blamelesse in life deuout and zealous in his Religion when it was erronious as you are now and thought his courses maruellous godly and much tending to Gods glory He was instructed by Gamaliel Act. 2.3 Phil. 3.6 a learned Doctor according to the perfect manner of the Law of the Fathers as was then thought was zealous towards God and touching the righteousnesse of the Law blamelesse and of very zeale persecuted the true Church of God and thought he was bound in conscience to doe many things contrary to the name of Iesus A s 26.9 So that men may thinke they are in the holy way of truth and may be deuout and zealous therein and yet be farre wrong As we hold those of the Romish Religion to be at this day who persecute the Reformed Churches of Christ which professe to hold the doctrine of the holy Scripture entire without admitting any other grounds of Religion Remember what our blessed Sauiour foretold Iohn 16.2 John 16.2 Venit hora vt omnis qui interficit vos arbitretur obsequium se praestare Deo The time commeth that whosoeuer killeth you will thinke he doth God seruice This was fulfilled in part quickly As in Acts 13.50 The Iewes stirred vp deuout and honourable-women Acts 13.50 and the chiefe men of the City and raised persecution against Paul and Barnabas and expelled them out of their coasts So that people that are deuout and zealous in their Religion yet may be in the wrong and had need well to examine their groundes Rom These examples may as well be applied to the Protestants as to the Catholiks Prot. You apply them to the Protestants wee to your new Catholiks Let the vnpartiall world Iudge who are the persecutors and who are the persecuted But hereby you may see mortall men must not be too hastily resolued but first thorowly examine the truth of their groundes wherevpon they build their Faith Lest they run amisse as Saul did though taught by Gamaliel and as the deuout honorable-women and chiefe men of the City did being stirred vp by the Iewes Rom. But when a man is well resolued vpon good grounds why should hee disquiet himselfe and call his Faith into question againe Prot. The question is whether his grounds be good or no. Saint Paul before his conuersion and these honourable-women thought as well of their grounds as you doe of yours and yet were deceiued in them But beside this there is another reason why you should thorowly know the strength of your grounds to wit for the winning satisfying confirming of others To which end S. Peter saith 1 Pet. 3.15 Be alwayes ready to giue satisfaction to euery one that asketh you a reason of the hope that is in you with meeknes and feare So then both for your own fuller resolutioÌ„ in the truth and for the satisfaction of me or any other I pray you let vs seriously conferre of these waighty matters Rom. With all my heart So it be done in that manner which Saint Peter there prescribeth with meeknesse feare and a good conscience For rough rude biting and railing speaches argue rather a blinded heart or a proud scornfull and vnmortified man then one endued with Gods grace loue
the Popes gainfull Indulgences and Pardons or for defence of their exorcised Holy-water or other ceremonies which would haue been matter of scorne and laughter rather then of persecution from the Heathen Neither dyed they for defending the Popes now-claimed Supremacy ouer all the Clergy people and Princes of the Christian world direct or indirect which in those times and many ages after was neuer thought of nor claimed and vpon the first claime thereof was most odious and hatefull to the best Christians and threw the world on heapes by grieuous warres and dissolutions nor for other points which the Church of Rome now maintaineth different from vs and which we refuse And therefore the great flourish which you make of the antiquity of your Church including all the points which at this day you doe with all policy and violence maintaine vtterly failes you and indeed makes against you For they are not the ancient doctrines of the Church but later or newer inuentions and corruptions so that in respect of them your Religion is new and not ours you are the Innouators and not we B. Vsher De Eccles successione pag. 66. The very same nouelty which you impute to the Protestants Wiclife long agoe imputed to your Fryars crying out as in an agony Good Lord what moued Christ being most omnipotent most wise most louing to hide this faith of the Fryars for a thousand yeeres and neuer taught his Apostles and so many Saints the true faith See hereafter chap. 6. sect 2. §. 4.5 6. but taught it these Hypocrites now first which neuer came into the Church vntill the impure spirit of Satan was loosed Antiquus Sir I would it were so for my countries sake that wee might enioy such a happily reformed Church as you speake of with true comfort to our consciences and hearty obedience to our Princes Lawes and all loue and happinesse of the Kingdome and of our States But all you haue yet said are but words you must giue me leaue to suspend my beleefe thereof vntill you make good proofe of what you affirme Antiquissimus The Poet said well Non est beatus esse qui se non putat No man is happy be he neuer so well if he thinke himselfe not so English men may be happy Bona si sua norint If they will but know their owne happiesse In deed what both you and I haue said yet are but generall words Wee must first say and afterwards proue You haue set downe your assertion I mine Mine I am ready substantially to proue euen out of your owne Authors and Bookes which you cannot disallow which I am well assured hauing read your strongest Bookes you can neuer doe for yours CHAP. 2. Of corruptions in the Church Sheweth 1 that particular Churches may erre as did 2 those of the Old Testament and 3 of the New for which 4 we find many reasons in the Scriptures 5 The Roman Church is not excepted but 6 warned thereof and 7 it hath been corrupted de facto Yea 8 Rome is the mysticall Babylon and 9 the seat of Antichrist and 10 taynted with foule impieties as well foregoing as following Antichrist Antiquus BY your Imputation of errours and abuses to the most Illustrious Church of Rome Rom. 1. so much glorified by S. Pauls writing vnto it so much honoured by the antient Fathers so renowned in all after ages you seeme to hold that all the Churches in the world may erre and be corrupt Antiquissimus We doe not hold that the whole Church of God may erre at any time in points fundamentall which constitute the essence of the Church and are absolutely necessary to saluation For then the Church should cease to be in the world Antiquus Good Antiquissimus See D. Field Church lib. 4. cap. 4 5. But particular Churches may both erre and fall away as some of the Churches haue done which flourished in the Apostles times and to which they wrote Epistles the Hebrew Church the Corinthian Ephesian c. Antiquus You speake contrarieties and absurdities for the whole Church consists of particulars and if all particulars may erre and fall away then the whole may Antiquissimus It is no more contrariety or absurdity then to say all particular men may be diseased and dye away but whole mankind cannot dye away till the end of the world although whole mankind consisteth of particulars For they may be diseased and dye by succession See Bellar. De Pont. Rom. lib. 4. cap 4. initio not all at once others by succession comming in their roomes and so of Churches No man saith all particular Churches may fundamentally erre and faile at once for then indeed the whole Church should cease to be in the world but euery one in their seuerall times may faile when others may hold the truth Rom. 11.17 As some branches of the Oliue tree may bee cut off while others grow and while others be grafted in and those that are grafted in may for want of goodnesse bee cut off also in their times and the first or others grafted in Ioh. 15. But the good husband of the Church will not suffer the whole Oliue or Vine to bee without fruitfull branches by cutting off all at once but when he pruneth off some will cherish and dresse the rest Rom. 11.25 Thus the blindnesse of the Iewes for a time procured the fulnesse of the Gentiles Verse 22. who may peece-meale be cut off Verse 23. if they continue not in goodnesse and the Iewes may be grafted in againe Antiquus Similitudes may well illustrate but cannot conuince the iudgement you must bring demonstrations if you will haue me yeeld Exod 32. Num. 16. Iud. 2.11 19. 3 7. 4.1 6.1 8.33 10.6 c. 1 Kings 11. 12.28 15.13 18.21 Gen. 35.2 Exod. 32.20 Iosua 24.15 1 Sam. 7.4 2 Kings 18.4 22.8 23. 2 Chro. 17.6 §. 2. Antiquissimus I will by Gods grace doe it briefly First that grosse errors and abuses may creepe into Gods true Church is manifest De facto in the Church of the Old Testament The Bookes of Moses Judges Samuel Kings and Chronicles are full of the peoples falling to Idolatry and corrupting the Law of God And there are many worthy reformations of those corruptions described wrought by Iacob Moses Iosua Samuel Hezekiah Iosia Iehosaphat and others And as these corruptions were frequent so sometimes very generall While Jeroboams people practised Idolatry in Israel 1 King 12.28 c. Rehoboams people in the other Kingdome forsooke the Law of the Lord 2 Chron. 12.1 So that all the face of GODS Church which was then onely in those two Kingdomes became mightily depraued and Idolatrous Aholah and Aholibah that is Samaria and Jerusalem Ezech. 23.1 4. did both falsifie their faith to God and plaid the harlots with strange gods yet the whole Church failed not For as in Eliahs time when hee thought himselfe alone
1 Kings 19.10 God had 7000 true seruants in secret though their names be not recorded ibid. vers 18. So doubtlesse it was in other most depraued times §. 3. Antiquus Though this were so See Field Church lib. 3. cap. 10. lib. 4. cap. 4. yet the Churches of the New Testament had Prophesies of greater purity Psal 45.13 and by our Sauiours power and care may bee kept without spot or wrinckle Ephes 5.26 27. Antiquissimus Such things are spoken of the best parts of the Church vpon earth washed by Christs blood and made beautifull by his righteousnesse and by their owne practise of holinesse but those are meerly discernable by Gods eye But those places of Scripture specially respect that part of the Church which is triumphant in Heauen and there presented by our Sauiour Ephes 5.27 But the generall face of visible Churches vpon earth haue bin ordinarily stayned with spots and blemishes the Church of Corinth with sects and schismes and other deprauations yea with doubting or denying that great Article of faith the life of Christianity the Resurrection of the dead Galatia erred in the great point of Iustification against which errour Saint Paul opposed his Epistle written to them In the Church of Pergamus some held the doctrine of Balaam and of the Nicolaitans teaching to eate things sacrificed to Idols and to commit fornication Reu. 2.14 The like was in the Church of Thyatira Reuel 2.20 c. And if there were no possibility or likelihood of errours and heresies in the Churches of the New Testament What needed those warnings and admonitions Keepe your selues from Idols 1 Iohn 5.21 Beware of false prophets in sheepes cloathing Mat. 7.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charge men that they teach no other doctrine 1 Tim. 1.3 Stop the mouthes of the gain-sayers that subuert whole houses Tit. 1.11 And to what end were Visitations Counsels and all Offices and Gouernment in the Church but for maintaining of true doctrine preuenting and rooting out of errours and abuses §. 4. Matth. 18.7 1 Cor. 11.19 Remember that our Sauiour said There must be offences in the world and Saint Paul There must be heresies Yea it is necessary that there be both for the good of the faithfull the good of the faith and the punishment of the faithlesse To which ends God suffers these two causes to concurre and worke to wit the Deuils malice and Mans corruption because God can worke good out of their euill The Diuels malice and policy neuer ceaseth still to pursue the seed of the Woman and to bite the heele seeking both by persecutions and heresies to supplant Gods Church to plant and increase his owne Kingdome He attempted our head Matth. 4.3 and so will doe his members Luke 22.31 2 Cor. 12.7 Ephes 6.11 12. 1 Pet. 5.8 2 Cor. 11.14 Mans corruption and blindnesse is also easie to bee drawne by others and easily drawne by his own affections out of the right way as Micah Iudges 17. to worship God by a siluer Image thinking blindly that euery worke with a good intention would please God and draw blessings from him Salomon by loue to his wiues was drawen to Idolatry Our Eues are weake to be seduced 1 Kings 11.4 strong to seduce vs. Ieroboam by ambitious policy 1 Kings 12.26 Acts 19.24.28 set vp Idolatry to keep his people at home Demetrius and the Ephesians for couetousnesse magnified the Idol of Diana and cryed downe the Gospel Acts 19. Simon Magus through pride bewitched the people Acts 8.9.10 that he might seeme some great man Simon Magus among them These and such other affections and actions God permits to oppose corrupt or blind the truth First for the good oâ— the faithfull that their diligence in searching their wisdome in discerning their constancy in holding the truth their loue to winne the aduersaries their patience to endure opposition disgrace persecution yea Death and Martyrdome for the truth and their many other vertues may shine to Gods glory others example and their owne crowne Reu. 3.11 Secondly for the good of the faith Vt fides habendo tentationem haberet etiam probationem saith Tertullian that our faith being sifted winnowed tried examined may be more approued and appeare more solid sound pure like the gold that is purified in the fire Thirdly for the punishment of the faâ—thles Rom. 1.21.22.23 c. 2 Thes 2.11 for it is iust with God that such as hold the truth in vnrighteousnesse should be punished with losse of the truth and left to their owne errours and damnable corruptions euen to the efficacy of delusion to beleeue lies §. 5. Antiquus Be it so that all other Churches may erre yet the Roman Church which the chiefe Apostles Saint Peter and Saint Paul planted and where Saint Peter the Vniuersall Pastor of the whole Church liued and dyed leauing his successors to gouerne the whole Church to the end of the world hath this double priuiledge aboue all other Churches both to continue to the end and to be free from errour Antiquissimus A prety imagination but voyde of faith For if the Church of Rome be not as subiect to errours and deprauations yea and to Apostacy as other Churches what needed that Admonition of Saint Paul to the Romans Rom. 11.20 Bee not high-minded but feare For if God spared not the naturall branches the Hebrewes Take heed lest he also spare not thee This was a Caueat for Gentiles and consequently to the Romans which were Gentiles among them The Romans are not excepted or priuiledged Nay they are principally intended for to them that Epistle was written cap. 1. vers 7. To all that be at Rome Beloued of God called to bee Saints To them Saint Paul saith Be not high-minded affecting superiority ouer all Gods Church as if Rome were the root and all other the branches but feare yea feare both errour and apostacy For you may fall from goodnesse and be cut off for verse 10. thou bearest not the root but the root thee be content to be a branch of the Oliue tree as other Churches are they depend not on thee no more then thou on them but all of you alike vpon the root Thou art not the Mother be content to be a Daughter a Sister to the rest Suppose one of the eldest sisters liuing yet the elder may be sicke and neare to death when the yonger are more sound and perfect Marke the 22 verse Behold the goodnesse and seuerity of God on them which fell seuerity but towards thee goodnesse iâ— thou continue in his goodnesse otherwise thou also shalt be also cut off Note if there were no possibility of the Roman Churches falling from the goodnesse which then it had this admonition directed to them were idle but vpon supposition of such falling as other Churches haue done he denounceth absolutely a cutting off Antiquus Such suppositions doe enforce good Caueats and warnings to make that Church watchfull as by Gods grace it
hath beene so that no such errours and heresies haue come into it §. 6. Antiquissimus Yes euen in S. Pauls time Abuses began in the Roman Church as well as in the Corinthian Galatian and others Whereof S. Paul giues another Caueat chap. 16. verse 17 18. I beseech you Brethren saith he Marke them which cause diuisions and offences contrary to the doctrine which yee haue learned and auoyde them For they which are such serue not our Lord Iesus Christ but their owne belly and by good words and faire speeches deceiue the hearts of the simple And verse 19 though he praise them yet he addeth But J would haue you wise vnto that which is good and simple or harmelesse concerning euill and he prayeth God to establish them verse 25. Antiquus All this yet prooues not that euer any such errours preuailed in the Church of Rome to the defacing or corrupting the soundnesse thereof §. 7. Antiquissimus But the Ancient Fathers and the Histories of the Church doe proue it Hieronymus contra Luciferianos Basil epist 69. As namely in the Arrian heresie whereby the Church of Rome together with the rest of the world was maruellously both defaced and corrupted that both in the members and in the head Whereof S. Jerom wrote that the whole world groned and wondered that it was become Arrian And S. Basil that men abandoned the houses of Prayer which then were made schooles of Impiety and were faine to pray to the Lord in Desarts And S. Hilary admonished in many words that the Church at that time was not to be sought Jn tectis exteriori pompa sed potius in carceribus speluncis in Houses or Temples and outward pompe but rather in Prisons and Caues Bellar De Pont. Rom. lib. 4. câ—p 9. initio Bellarm. in that Booke reckons 40. Popes accused of errours and heresies whom he labours to excuse but confesseth most of them guilty in one degree or other And when Liberius Bishop of Rome himselfe was drawne to subscribe to the Arrian heresie yeelded to the condemnation of Athanasius and communicated with Valens and Vrsarius whom he knew to be Hereticks As Bellarmine confesseth Antiquus This was a heauy time and a heauy thing it is to heare it yet in good time the Church of Rome recouered §. 8. Antiquissimus But the Scripture mentioneth another defection of Rome which will neuer be recouered For your Roman Doctors cannot auoyd it but Babylon in the 17 and 18 of the Reuelation signifieth Rome chap. 17.9 The seuen heads are seuen mountaines on which the woman sitteth and verse 18. The woman which thou sawest is the great City which raigneth ouer the Kings of the earth These two properties of the City situate vpon seuen hils and also raigning ouer the Kings of the earth doe manifestly describe the City of Rome and none other as it was in S. Johns time when the Reuelation was giuen Your owne Iesuite Ribera Doctor of Diuinity and Professor in the Vniuersity of Salmantica in his Commentaries vpon the Apocalyps chap. 14. verse 8 Num. 25. sequentib shewes plainely that Babylon can signifie nothing else but the City of Rome he cites many testimonies of the Fathers for it Hee cites also Sixtus Senensis and Bellarmine to bee of the same opinion and many other late Writers and concludes with these words Vt alios hujus aetatis scriptores omittam hoc dicam Ambrosius qui prius negaverat tandem in cap. 17. veritate conuictus Babylonem Romam significare confessus est Huic conveniunt aptissime omnia quae de Babylone dicuntur in hoc libro Apocalypscos and this he shewes at large in many particulars The like hath Viegas another Iesuite Viega in Apoc. 17. com 1. sect 4. pag. 772. Rhemist annot on Apoc. 17.9 scoffe at vs. so Bellar. de Rom. Pont. lib. 3. cap. 2. Parsons 3. conuersions part 2. cap. 5. v. Bishop Reformed Cath. Doctor also of Diuinity and Reader in two Vniuersities of Portugall Conimbrica and Ebora And your Rhemish though they scoffe at the Protestants for interpreting Babylon to be Rome in Reuel 17.5 yet presently after they are forced themselues to confesse that Babylon signifies the City of Rome but they shift all from the Pope to the persecuting Emperours and apply the propheticall discourse to the times of S. Iohn the Writer principally as a type of the place wheresoeuer it be where Antichrist shall sit towards the end of the world But Ribera and Viegas proue plainly that S. Johns description agreeth to Rome towards the end of the world when Rome shall be the feat of Antichrist and shall be finally fully and irrecouerably destroyed according to the plaine words of Reuel 18. verse 2 8 21 c. Ribera pag. 454. saith Roma nisi pristinam illam impietatem of Idolatry and persecutions vnder the Emperours novis sceleribus immanibus peccatis aequatura esset maneret vsque ad finem seculi extremum Etenim non propter priora tantum peccata cam conflagraturam esse magno incendio vt ante diximus sed etiam propter illa quae extremis illis temporibus commissura est ex huius Apocalypsis verbis adeo perspicuè cognoscimus vt ne stultissimus-quidem negare possit Rome saith Ribera should doubtlesse continue to the end of the world if it did not match the old Impiety of the Emperours with new impieties and grieuous sinnes For we plainly learne that it shall be destroyed with that great consuming fire not for the former sins onely as we said before but for those sinnes which it shall commit in the last times yea wee learne it so plainly out of the words of this Reuelation that surely the veriest foole cannot deny it §. 9. Antiquus Indeed these learned Roman Doctors are plaine and powerfull in prouing this Mysticall Babylon described in the Reuelation can signifie no place but Rome and that it must be the seat of Antichrist towards the later end of the world But the same Doctors say also that Antichrist and the Pope are two diuerse things yea contrary one to the other as also that the Church of Rome and City of Rome are diuerse things and further that Antichrist is not yet come neither shall he come vntill three yeares and a halfe before the last day Reuel 11.3 12.6 14. 13.5 as they gather out of the prophesie of Daniel and the Reuelation by the 1260 dayes which make 42 moneths and a time times and halfe a time Hieronym in Daniel 9. Antiquissimus S. Ierom vnderstood those prophesies of the destruction of Ierusalem to which they maruellously agree and to the raigne of Antichrist it is very vnlikely they should agree * See B. Downam de Antichristo part 2. ad Demonstrat 13 §. 5. c. K. Iames his Praemonition pag. 60. seqq But your men haue reason to keepe off this deadly blow from themselues and their head Note their shifts
first they would by no meanes suffer Babylon to signifie Rome but the text is so punctuall and plaine pointing out a City a City built on seuen hils a City that bare rule ouer the Kings of the earth that at last they grant it can be no other but Rome But see a second shift not Christian Rome but Heathen Rome vnto the persecuting Emperours long since gone Now when they are driuen from this also because the Text descrbes Rome as it must be nere the end of the world note their third shift It must be Rome onely three yeares and an halfe before the last day §. 10. Well howsoeuer yet you see it granted by you own men Rome must be the seat of Antichrist Who if hee be not come already from which Controuersie I will now spare you yet you cannot imagine but there must be preparations for his comming and entertainment I will not say with your owne S. Gregory Greg. lib. 4. epist 38. Rex superbiae prope est quod dici nefas est Sacerdotum ei est praeparatus exercitus The King of pride is at hand and an army of Priests is prepared for him Be it what it will there must be corruption both of life and doctrine to make way for his entertainment as your Ribera said before there must be new impieties and grieuous sins of Rome matching the old of the Emperours that must fore-runne the plagues of Antichrist and Romes destruction Take heed they haue not farre proceeded already I haue demonstrated vnto you already first that any particular Church may in time gather corruption erre yea and fall away Secondly that the Church of Rome is not excepted nor priuiledged from that calamity but contrarily thirdly that many threatnings warnings and prophesies therof are found in the Scriptures and fourthly further that Rome must bee the seat of Antichrist and fiftly that towards the end of the world which cannot be farre off and lastly that there must bee many corruptions and impieties that shall deserue and make preparation for his comming All which ought to abate your high conceit of the present Church of Rome and worke in you a more reuerend esteeme of our Church which hath reformed the abuses which we found in the Church of Rome CHAP. 3. Of the time when corruptions came into the Roman Church 1 A designation of the time when the corruptions first came into the Church required 2 often and often aswered 3 many crept in secretly and insensibly 4 as themselues acknowledge 5 best knowne by their difference from their first pure doctrine 6. The Romans cannot find the beginnings of our doctrines on this side the Scriptures 7 We can and doe many of theirs 8 No Church in the world held the now Romish doctrines but onely the Romish Church it selfe in these later times §. 1. Antiquus SInce you impute so many errours and abuses to the Church of Rome which you pretend to haue reformed Tell me when those corruptions came into that Church which you confesse was once and a long time the true sincere and famous Church of God For no such foule matters so grosse and intollerable can enter into such a famous Church without being noted in Histories Bellar. de notis ecclesiae lib. 4. cap. 5. and opposed by godly learned men Shew me therefore when these corruptions came in and changed the Roman faith in what Age vnder what Pope by what men and meanes and with what relâ—ctation or opposition of the godly learned For if no such time can be shewed I shall neuer beleeue there were any such thing §. 2. Antiquissimus This is another point of your ench ntment indeed Your Masters politikely stand vpon generals to discredit our reformation which in particulars they cannot disproue Among which generals this is as it seemes their great Goliah brought into the field so oft to terrifie all our troops at once To omit your forraigne Iesuites a Bellar. De Euchar lib. 3. cap. 8 Bellarmine b Costerus epist ad Apolog. Costerus c Greg. de Valent lib. 6. cap. 12. Gregorius de Valentia c. your English are enow The Author of The briefe discourse of Faith which is answered by D. Iohn White and Mr. Anthony Wootton bringeth it in in his 50 Section as d Camp ratione 7. Campian their great Champion had done before him which being foyled by our men in their answeres yet is brought in againe by A. D. his Reply in his 57 Chapter and foyled againe by D. White Defence pag. 519 c. Lately brought in againe by a Iesuite in Ireland in his Challenge and ouerthrowne by D. Vsher B. of Meath in the beginning of his Answer D. Kellison Suruay lib. 2. c. p. 163. 1. And still is brought in againe and againe without measure or end as if it had neuer been answered before And most lately by M. Fisher the Iesuite at least foure seuerall times in his little booke written to our late Gracious King James of famous memory which B. Francis White hath fully answered in euery of the places e D. White pag. 116. 131 143. 255 c. Out of all whose answers and Doctor Fauours Booke entituled Antiquity triumphing ouer Nouelty f D. Favour pag. cap. 17. and many others I will giue you some short satisfaction wishing you at your leasure to reade the Authors themselues at large §. 3. Your argument presupposeth that errours and abuses came into the Church full strong and at once See also D. Field Church lib. 3. cap. B. Morton Appeal lib. 4. cap. 16. So that their very entrance must needes be apparant visible obseruable and therefore strongly opposed by learned and good men and described in Histories whereas indeed the most of them crept in secretly insensibly and were not observed of a long time Saint Paul calleth the great desertion and Apostacy The Mystery of Iniquity g 2 Thes 2.7 Which the ordinary glosse thereupon saith is Iniquitas Sed mystica id est pietatis nomine palliata an iniquity indeed but mysticall that is cloaked vnder the name of piety A mystery worketh not openly but secretly not at once but by little and little and then getteth greatest aduantage when it is least obserued and suspected It is first a Mystery and creepeth in secretly before it be a History obserued and described In Common-wealthes it is ordinary for things of obscure and vnsensible beginnings to worke sensible and notorious changes in the end so that the wisest shall not so easily finde out the first entrance as the simplest may see and feele the grosse and dangerous euents in the end As Plutarch obserueth in the life of Caesar and in the life of Coriolanus he tels how the corruption of the people by bribes and banquetting entred into the old Roman Common-wealth This Pestilence saith he crept in by little and little and did secretly win ground stil continuing a long
anno 1074. as Sigebertus Gemblacensis and Lambertus Schasuaburgensis beside many other report at large and with much detestation See the story of this Hildibrand hereafter This Hildebrand laid the foundation of Papisme or the Popes greatnesse and was exceedingly opposed by the Bishops of Germany and France and the greatest number of Jtalians condemning his wicked doctrine and courses as did also the common people calling the Pope Antichrist that trode vnder foot all Lawes Vsher ib. §. 18 2â— c. Avent lib. 5. Annal. aedit â—ngolst anno â—â—54 pag. 573. 574. humane and diuine and vnder the title of Christ d d the businesse of Antichrist absoluing men not from sinne but from the Lawes of God filling the world with warres seditions rauishments periuries murders fire and robberies corrupting Histories to couer and maintaine his ambition yea adulterating the holy Scriptures with false interpretations to serue his lusts This inexpiable wickednesse this mischiefe neuer before heard of in the world ought to be cut off by the Emperours sword the Wolfe raging in the Sheeps skinne ought to be taken out of the world c. This and much more as Aventine reporteth Plerique tum priuatim publice clamitant At that time therefore the greatest part of the world Princes Bishops and people cryed out for reformation of intollerable corruptions crept into the Church §. 11. Antiquus You and your Authors reckon vp obscure Historians but the most approued writers of Church-Histories are wholly for vs such as our Martyr Campian reckoneth vp in his seuenth Reason Eusebius Damasus Hieronymus Ruffinus Orosius Socrates Sozomenus Theodoretus Cassiodorus Gregorius Turonensis Vsuordus Regino Marianus Sigeberius Zonaras Cedrenus Nicephorus These are wholly in the praise of our Church Antiquissimus I answer you manifoldly First I haue cited many of these speaking against the manifold corruptions of your Church in their owne times Secondly the more ancient of these which Campian reckons could not speake against the corruptions which were not brought into the Church vntill after their times Thirdly the latest of these might well be parties with you as maintained by you to like the things vsuall in their times and yet many of them could not hold but grauely reproued the nouell corruptions of their times See B. Mortons Apologia Cathol part 2. l. 2 c. 9. And lastly I say Campian wrote vntruely and vnsoundly making a glorious flourish that all these Historians were wholly for your praises when as yet your owne Writers do ordinarily reiect them as writing against you As for example Eusebius in reiecting and refelling of whose History Gelasius hath vsed great wisedome saith our Bishop Canus a Canus loc theol lib. 11. cap. 6. pag 659. And your Cardinall Bellarmine saith To Irenaeus Tertullian Eusebius and Luther I answer Omnes manifesti haeretici sunt They are all manifest Hereticks b Bâ—lâ—aâ— de Christo l. 1. cap 9. pag. 104. Hieronymus He is not the rule of the Church a bold and a bald scoffe in iudging of the Canonicall Scriptures saith your Canus c Canus loc com lib. 2. p. 7◠§. secundum quoque Ruffinus He knew not the traditions of the Fathers saith Canus d Canus ibid. §. nam ad primum Damasus Sophrnoius Simeon Metaphrastes when they crosse the now Romish tenets they little moue me saith Bellarmine e Bellar. de Rom. pontif lib. 2 cap. 5. §. neque multum me movet Marianus Scotus secum ipse cum veritate pugnat saith Bellarmine f Bellar. ibid. §. quocirca sasciculum temporum passionale merito contemnimus he plainly crosseth himselfe and the truth and therefore we iustly contemne his Fasciculus temporum and his Passionale Sigebert he was a follower or fauourer of Henry the fourth and therefore tooke things wrong saith Bellarmine g Bellar. ib. lib. 4. cap. 13. §. Respondeo Sigebertum Sigebert and Marianus Scotus we know well enough they are corrupt Authors saith Bellarmine h Bellar. ib. lib. 3. cap. 24. § quod autem Socrates He was a Nouatian Hereticke his testimony in dogmaticall points is of no moment saith Bellarmine i Bellar. de cultu Sanctorum lib. 3. cap. 10. § adde vltimò Sozomenus multa mentitur he lies in many things saith your Iesuite Valentinianus k Valent. de caelibatu cap. 6. § primo quia Sozomenus also Socrates and Sozomenus are not worthy of credit In the story of Paphnutius Valent ib. l Valent. ib. And Sozomens History is Reprobata a Gregorio quia multa mentitur saith Bellarmine m Bellar. lib. 1. de clericis cap. 20. § at quod concil Thus the Historians of greatest note which your Campian alledgeth are by Campians Fellowes and Masters reiected refelled or refuted condemned for Heretickes scoffed at not regarded counted lyers mistaken and erronious corrupted Hereticks vnworthy of credit c. Antiquus Indeed I cannot but wonder at it that they should be thus in generall applauded and in particulars reiected Antiquissimus And so the world both in generall and particular deluded For obserue here by the way First If these Histories be true which haue recorded many grieuous corruptions crept into your Church with the worlds wonder and detestation of them how haue you been deluded and perswaded of the vnity sincerity and glory of that Church neuer spoken against by any before Luthers time but that all Writers and Histories spake in high commendation thereof which you see they doe not Secondly If the Histories be false or doubtfull how can you appeale to them for a true description of the succession propagation doctrine traditions or customes of the Church to shew the sincerity and truth thereof which you more vrge and more leane vpon then vpon the Scriptures §. 12. Antiquus Well then to let these histories passe See these things more at large in B. vsher ib. cap. 7. §. 5. shew me some learned Iudicious Diuines that haue written against the errours and corruptions by you ascribed to the Church of Rome Antiquissimus Take good Saint Bernard for one who liued about the yere 1130. Bernard in Cantio serâ—â— 33. wo be vnto this generation saith he for the leauen of the Pharisees which is hypocrisie if yet that may be called hypocrisie which for the abundance cannot and for the Impudence desires not to be hid Omnes amici omnes inimici omnes necessarij omnes adversarij omnes domestici nulli pacifici omnes proximi omnes quae sua sunt quaerunt Ministri Christi sunt seruiunt Antichristo All friends and yet all are enemies all necessaries and yet all aduersaries all of an houshold yet none peaceable all neighbours yet euery one seekes his owne the Ministers of Christ but they serue Antichrist And afterwards Superest vt de medio fiat daemonium meridianum c. It remaineth that the Meridian Deuill the bold deuill that walkes at noone or at
diffâ—r noâ—ae legis De Indulgentijs and others which wants not much of making a Quaternity of the most glorious indiuiduall and incoÌ„municable Trinity h See more of this in P. Maâ—lius Defence of our late learned King Iames his booke against the answer of Cossâ—tean art 7. p. 165. sâ—q And in B. Andrewes his aâ—swer to Bellarmine about the same K. Iames his booke ad c 8. p 174. c. And in B. Downam De Antichristo lib. 3. cap. 8. § 2 3 4. lib. 5. cap 2. §. 2 3 4 5. And in Bishop Mortoâ— Apolog Cath. tomo 1. cap 68. pag. 202. and Protestants appeale lâ—b 2. cap. 12. sect 10 and relation of Religion in the West pag. 3 Rainolds â—art cap. 8. divis 2. pag. 474 475. And it is abundantly noted in most of our Protestants Bookes This is a corrupt doctrine and practise crept into the Church we may not admit 2 We beleeue the Canonicall Scriptures reckoned vp in the sixt Article of the yeare 1562. to be the vndoubted Word of God written by inspiration of the Holy Ghost guiding the mindes and pennes of the holy Writers absolutely free from all errour You confesse the same Concil Trident. sess 4. But you adde the Apocryphall bookes and make them also Canonicall k Ibid. Si quis libros â—aruch Ecclâ—siastici Sapientiae Iuâ—iâ—h Tobiae Duoruâ— Maccabâ—orum Danielis integros libros cum omnibus suis paâ—â—bâ—s proâ—t in vulgata editione habentur prosacris Canon câ— non suâ—cepent Anathema sit contrary to Anâ—iquity l For to the Iewes were committed the Oracles of God Canonicall Scriptures to be kept Rom. 3.2 but they nâ—uer acknowledged the Apocryphall bookes so saith Iosephus lib. 1. contra Appion See Euseb hist lib. 8. cap. 10. And Bellarmine hâ—mselfe grants it lib. 3. â—e eccle milit cap. â—0 initâ—o B. Andrewes answering Bellarmines Apology concerning King Iames his Monitory Preface cap. 7. pag. 15. giues vs ten very ancient Fathers reckoning the Câ—non of Scripture as we doe 1 Melito Sardensis in Euseb 4.26 2 Origenes 3. 25. 7 in Iosâ—a 3 Athanasiâ—s in Synops. 4 Hilarius proâ—og in Psal 5 Epiphanius haereâ— 8. 6 Cyrillâ—s Catâ—ch 7 Nazianzen de ver ge scrip lib. 8 Amphilochius ad Saleucum 9 Hieronymus in prolog Galâ—â—to 10 Râ—ffiâ—us in expos Symboli D. Field reckons more lâ—b 4. cap. 23 see more cap 4. sect 14. The Laodicean Councell excludes the Apocrypha the Carthaginian Councell receiues them both these were confirmed in the sixt generall Councell how hangs this togethâ—r thus The Lodicean spake of the Canon of faith the Carthagenian of the Canon of good manners to both which the sixt Councell subscribed in that sense and we to it See thiâ— Whole Controuersie thorowly handled by B. Morton Apologiae Catholicae part 2. lib. 1. sex primis captibus Also in his Protestants Appeale lib. 4. cap. 18. and by D. Whitâ—â—â—es Disp de sacra scripura quaest 1. And by D. Field of the Church Booke 4. chapt 23 24. 3 We beleeue the orignall Hebrew of the Old Testament and the Greâ—â—e of the New to be authenticall and of vndoubted authority your side hath heretofore held the contrary deprauing the Hebrew and Greeke now extant as intolerably corrupted by Iewes and Heretickes yet now your best m â—huâ— Bellarmine de verâ—o dei lib. 2. cap. 2. in sine Siâ—tus Senensâ—s Biblâ—oth lib. 3. paâ— 153. lib. 8. pag. 630 Ribera comâ—n Hoscam cap. 9. na 20. Acosta 2. lib. de Christo Reuelat. cap. 16. And of the Greeke of the new Sixtus Seâ—ens Bibl. lib. 7 pag. 58. See D. Field Church lib. 4 cap. 28. 29. B. Morton Appâ—al lib. 4. cap. 18. Sect. 3. learned men come home to vs and hold them pure from such corruptions affirming that though some slips of Printers or Writers may be found in letters or words yet they hurt not the sense nor derogate from their authority Thus you iustifie vs. But n This your Agorias a choice man to deliuer the Roman Catholick Tenets sheweth Institutionum lib. 8. cap. 3. § 3. 4. where the Greeke or Hebrew now extant saith he differeth from the sense of the vulgar Latin that Latin Edition shall be to vs the Canoninall Scripture Post habito câ—ntrario sensu Hebrâ—aicae vel Graecâ—â— lectionis And whereas many of their owne side since the Councell of Trent haue found diuers faults and errours in the Latin as Vega Sixtâ—s Senensis Canus Tayva Lâ—ndanus c. Yet Azorius excuseth the matter saying They are not errours against faith and good manners but onely in some places clariùs siâ—nificantiùs proprius latinâ—ùs reddi potuerint non tamen verius aut simpliciter certiùs things might more clearely significantly properly and in better Latin haue beene deliuered but not more tâ—â—ely or simply more certainly Thus saith Azorius but our Bishop Morton sheweth them many great intolerable corruptions concerning Faith and Manners and in matters in Controuersie Apol Cathol paâ—t 2. lib. 1. cap. 11 12 13. and in his Prot. Appeal lib 4. cap. 18. § 3. As also many other Protestant Writers doe But were in true that Azorius saith his reason might authorize a translation to be profitable and comfortable to the people to reade in any tongue which they vnderstand but cannot make a Translation more authenticall then the originall or not liable to be examined and corrected by the Originall That were to preferre mens conceit before Gods most absolute truth and is no better then impiety See Rainolds and Hart confer chap. 6. divis 2. pag. 244. c. D. Whitakers D. Field Church Booke 4. chap 25 26. specially 27. whereas you make your vulgar Latin authenticall also and of greater authority then the Greeke and Hebrew where they differ from it we must neeeds forsake you 4 We make the written word of God Artic. 6. 1562. the ground of our faith and hold nothing necessary to be beleeued to saluation but what is there either deliuered in expresse words or thence deducted by necessary consequence Your owne learned men confâ—sse this course to be good o Bellar. de Iustif lib. 3 cap. 8. §. Prima ratio non potest aliquid certum esse certitudine fiâ—ei nisi aut immediatè continetur in verbo dei aut ex verbo dei per euidentem consequentiam deducatur Fides enim non est nisi verbi dei authoritate â—itatur Neâ—ue de hoc principio vel Catholici vel Haeretici ibitant Faber Stapaâ—ensis In his Preface to the Evangelists which Preface now the Roman Doctors appoint to be left out in the new Prints by their Indices Expurgatorij saith thus The Scripture sufficeth and is the onely rule of eternall life whatsoeuer agrees not to it is not so necessary as superfluous The Primitiue Church knew no other rule but the Gospell no other scope but Christ no other worship then was due to the Indiuiduâ—ll Trinity I
cap. 21. Ac per hoc etiam nesciente ecclesia propter malam pollutamque conscientiam daâ—nati a Christo â—am in corpore Christi non sunt quod est ecclesiâ— â—uoniam non potest Christus habere membra damnata Though the Church know them not yet they that are condemned by Christ for their euill and defiled conscience are not now in the body of Christ which is the Church because Christ cannot haue any damned members To which place and many other like cited out of Saint Augustine Bellarmine i Bellar. ib. §. Argumâ—ntum octauum answereth That wicked men are not of the true inward part of the Church but of the outward onely as he had said before not true members nor simply of the Church but equiuocally By all this I hope you see our Doctrine and distinctions agree with the truth taught by the Scriptures and Fathers and your best learned men to which euen Bellarmine himselfe after much disputing and shifting is compelled to yeeld And though you are loth to allow vs the termes of visible and invisible the one noting the outward mixt number of professors the other the purer part of the Church to whom the promises belong and who are onely knowne of God yet you are compelled to yeeld vs the matter meant by them Antiquus If you meane no other thing by those termes we yeeld you both the matter and the termes But Subsection 2. § 1. Some promises of God concerne the outward spreâ—ding of the Church some the inward graces § 2. The outward spreading and glorious visibâ—lity is not at all times alike § 3. So S. Ambrose and S. Austen teach by comparing the Church to the Moone § 4. Many Fathers and Romish Doctors say that in the time of Antichrist the Church will be obscure and hardly visible § 5. Which say Valentinianus and many Fathers was fulfilled in the Arrians time § 6. The Jesuite Valentinianus grants as much invisibility of the Church as Protestants desire § 7. Obseruations out of his grant If you meane that the whole true Church may bee latent and invisible many yeares §. 1 without being seene of the world by her Gouernment Doctrine and Sacraments we deny all possibility of such invisibility Antiquissimus We neuer held or taught any such thing See B. Whâ—â—e against Fisheâ— pag. 62. Now then since you yeeld vs those distinctions of the Church and grant that the most or best of the promises belong onely to the better part thereof which is onely knowen vnto God and not to all the professors that are visible to men I goe forwards to distinguish of the promises whereof some are of the outward amplitude largenesse spreading of the Church to all Nations whereas formerly it had beene shut vp in the land of Canaan onely and of outward subiection of Kings and peoples to the profession of the truth Some are of the inward purity grace and holinesse of the Church and of our Sauiours peculiar loue vnto it vniting it as his immaculate Spouse vnto himselfe and making it partaker of his glory The former are pliable to the visible Church in the generality thereof But it you apply the latter also to that whole visible company you runne into inextricable errours For they are appliable onely to the better and sounder part thereof which is onely discerned and knowen vnto God and in that respect invisible to men This distinction you grant also in granting the former I come therefore thirdly to The distinction of times for the outward promises are not all at all times appliable to the outward visible Church §. 2. or not at all times alike For in some Ages the Church is more conspicuous then in other yea the false Church more conspicuous then the true If you thinke the Church must be alwayes gloriously visible to the end of the world without interruption you are deceiued Consider one part of the Scripture with another Esay 2.2 Mat. 7.14 You looke vpon Esayes mountaine to which all must flow but you see not Christs strait gate and narrow way which few doe find Esay 49.23 You note how at sometimes Kings and Queenes shall be nursing Fathers to the Church but you note not that at another time Reuel 17.2 The Kings of the earth shall commit fornication with the Whore of Babylon and the Inhabitants of the earth be made drunke with the wine of her fornication Psal 45.9 You thinke of a Queene all glorious in a vesture of gold wrought about with diuers colours to whom all Nations bring gifts the Church spreading her glory to the Gentiles Reuel 12.1 6. but you forget the woman flying into the Wildernesse to hide her selfe from the rage of the Dragon which woman signifies the persecuted Church by your Rhemish confession Marke 16.15 You remember well that the faith of Christ must be spread ouer the face of the earth but you forget that towards Christs comming there shall scarce be found any faith vpon the earth Luke 18.8 You remember that the Church shall extend from sea to sea and from the Riuer to the worlds end Psal 72.8 and the Kings of Tharsis Arabia and Saba shall bring gifts and all Nations shall serue the Messias 2 Thess 2.3 4 7. But you forget there must be an Apostacy a reuolt a falling away which your Rhemists say shall be from many points of true Religion and that the man of sinne shall sit in the Temple of God carrying himselfe as if he were God not in plaine termes but in a mystery Saint a Ambr. Epist lib. 5. ep 31. Ambrose and S. b Aug. in Psal 101. De Temp. ser 134. epist 48. â—â— Augustine compare the Church to the Moone §. 3. which receiâ—eth her light from the Sunne and sometime shineth in her full light some times with halfe light sometimes obscurely and sometime is ecclipsed You would haue this Moone alwayes in the full And if she shew but little light to vs or be ecclipsed you will not yeeld she is the Moone And yet except in the eclipse Astronomers demonstrate that the Moone hath at all times as much light as in the full but oftentimes a great part of the bright side is turned to heauen and a lesser part to the earth And so the Church is euer conspicuous to Gods eye though it appeare not alwayes so to vs. As when Elias thought there had beene no more true seruants of God but himselfe yet God knew of 7000 more though their names be not recorded I pray you consider well these and other places of Scripture that describe the Church persecuted scattered and obscured as well as those that describe the largenesse conspicuousnesse and glory of it And remember the one must be true as well as the other and each must haue their times to be fulfilled in So shall you runne straight forward and not on a byas as you haue done
yeere 1228 thrice in that Summer did the Earle of Tolous ouerthrow the French Armies In the end peace was offered to the Earle by Legates from Rome and from the French King and confirmed vpon condition that he should root out all of the Religion of the Albigenses in his Countries Which hee vndertaking â—â—aâ—c â—â—gna 〈◊〉 11 Vâ—â—â—t 〈◊〉 1 8â— Massâ—â—â—◠〈…〉 â—sh â—5 Vâ—â—â—â— cap. 10. 〈◊〉 seq was absolued from his excommunication Tolous reconciled and at Tolous in the yeere 1229. a Councell was held against Heretickes and shortly after another Councell at Narbona and a third at Biterras In which Councels it was finally concluded that all guilty persons should abjure their heresies that the houses of Heretickes should be demolished c also many strait statutes were made at Tolous against the Albigenses anno 1233. What say you Antiquus were not here great numbers visible enough and mighty against whom so great Armies were so often raised throughout Christendome so mighty Warres made to bring them vnder the popes subiection such miserable massacres and bloodshed of so many thousands and yet could neuer subdue them Antiquus You relate more then euer I heard §. 11. or read or euer imagined could be said for this point I haue alwayes thought and so haue beene taught that there was neuer any great assemblies or numbers of your Religion but some few single simple obscure persons that haply held some points with you and many points different from you nor euer any multitude nor any of worth or respect that opposed the Church of Rome Antiquissimus It is very likely that ignorance was the mother of your deuotion to that Church wherein not onely the light of the Scriptures but also the histories of the Church and of States that would discouer these things are kept from you by your politicke Leaders and your selues are willingly blinded and affected with that selfe-pleasing idle-ignorance But if you did iudicially reade your own Authors which write these things at large or ours which collect them more briefely and confirme them strongly by yours out of which I haue abridged my short Narration you could not but manifestly see and admire the tyranny of your popes that thus sought the rule and riches of the world and both the multitude and constancy of Gods seruants who sought the saluation of their soules with contempt of the world and their owne liues Sectionis 3. Subsectio 3. The Waldenses were spred into all Countries namely for example Spaine England Scotland Italy Germany Bohemia Saxony Pomerania Polonia Livonia Lituania Digonicia Bulgaria Croatia Dalmatia Constantinople Sclavonia Sarmatia Philadelphia in all parts of France In Italy also they had Churches in Lombardy Millan Romagnia Vicence Florence val Spoletine c. Antiquus But Sir all you haue yet said for ought I conceiue concernes but one part of France and that for a short time some twenty or thirty yeeres Suppose your Religion had abundance of open professors in that little place for that little time what is a small part of France to all Christendome and what are so few yeeres to such succession and continuance as the Church of God must haue throughout all Ages Antiquissimus If you desire satisfaction rather then contention truth rather then victory or victory onely ioyned with the truth you may gather sufficient out of that I haue said to satisfie you but to shew this point more distinctly which in the lumpe it may bee you obserued not first I cited out of your a Subsect 2. §. 1. lit a Rainerius that there were three causes of danger to the papacy from the Waldenses whereof the second was because there was almost no Countrey free into which that sect had not entred and out of b Ib. lit c Polinerius that the Waldenses were spread not onely throughout France but almost throughout all the Countries of Europe For the French Spanish English Scots Jtalians Germans Bohemians Saxons Polonians Lithuanians and other Nations haue strongly defended it yea and he addeth euen to this day And out of c Ib. lit d. Gretserus your Iesuite yet liuing that scarce any Region or Nation remained fâ—ee and vntouched of it And your d Matth. Paris ib. §. 8 9 Mathy Paris saith The Albigenses were so mighty in the parts of Bulgaria Croatia and Dalmatia that they also drew Bishops besides many others of those Regions to their parties And that the Waldenses were not onely in one part of France but spred thorow all the parts thereof §. 2. History of the Waldenses book 2 cap. 2. the history of the Waldenses gathered out of authenticke Records and publike writers of your owne side sheweth abundantly and in seuerall Chapters of the seuerall places Insomuch that the Archbishops of Aix Arles and Narbonne assembled at Avignion anno 1228. about the difficulties of the executions of those which the Dominican Fryers had accused said plainly There were so many apprehended that it was not possible to defray the charge of their fooding nor to find enough lime and stone to build prisons for them In the third Chapter mention is made of many Churches of the Waldenses in Daeuphine Piedmont Province Calabria and of great numbers of them in the Diocesse of Aix Arles Ambrun Vienna Aubonue Savoy the Venetian Countrey Dyois Forrests the Principality of Orenge the City of Avignion and Selon More particularly in the fourth Chapter are described the persecutions in Piedmont In the fift Chapter of the Marquisate of Saluces and nere thereunto from whence aboue fiue hundred families were banished In the sixt Chapter in the new lands and in the Alpes In the seuenth Chapter in Calabria where the Gentlemen vsed meanes to continue the Waldenses a long time without persecution because they were exceeding good Tenents made the ground formerly barren very fruitfull by their diligent husbandry payd great Rents discharged all duties were honest iust innocent peaceable and dutifull and paid good Tithes to their Parsons such as in former times the ground would not yeeld Yet in the end they were miserably persecuted and killed vp because they would not yeeld to the Romish doctrine gouernment and ceremonies which they abhorred worse then death The Romish Inquisitor Pauza cut the throats of fourescore of them as a Butcher doth his Muttons and set vp their quarters on stakes in the high wayes and hanged others Threescore women of Christ were racked and most of them perished nine of the chiefest and handsomest women were deliuered to the Fathers of the Inquisition and what became of them it is vnknowen The eighth Chapter describes them of Province the parts of Cabriers Meridal la Coste and other places adioyning with their great persecutions and massacres §. 3. The ninth tenth and eleuenth Chapters speake of their further spreading in great numbers in Bohemia and Austria and of the Communion by letters and messengers betwixt them And of many in Germany especially in Alsatia About anno
Caxton in aucta rio Polychron cap. 19. Fabian in Chron Bale cent 7. cap. 86. Hondorfâ—n theat hist disputed with Thomas Walden publikely in the Schooles of Oxford of many questions of Wiclifes doctrine for maintaining which being persecuted he fled into Bohemia afterwards hee was chosen to be preacher to certaine Christians at Melda in France which misliked the corruptions of the pope where in processe of time he and 62 of his hearers were surprised by the Magistrate and sent to Paris bound in Carts where 14 of the principall were burned the rest tormented and put to other deathes oâ— banished he and Steuen Mangris in whose house they had vsed to meet and heare the Gospell preached had their tongues cut out then were hanged and lastly burned 1433. The next day the Clergy went in solemne procession carrying the hoste thanking God for that happy execution and a Doctor inueighing against the Martyrs said it was necessary for euery man to beleeue to his saluation that these men were damned whose bodies they had burned and that God could not be God if he did not damne them 1433. Aeneas Sylv. in discript Europae cap 49. hist Iohem Peter Pain or Peacocke Fellow of All-S ules Colledge in Oxford for his constant preaching against the Roman Antichrist was faine to flye into Bohemia whence he was sent with other Legats to the Councell of Basil where he defended the doctrine fifty dayes He flourished 1438. Bale ibid. cent 8. cap. 4. Roger Oueley in Oxford Diuine Chaplen to the Lady Elenor Cobham wife of the Duke of Glocester wrote a learned booke against the peoples superstitions and for attempting somthing with the said Lady against the papacy hee with some of his associats was executed and quartered at London and the Lady banished into the I le of Man 1442. Bale ibid. cap. 2. Humfrey Duke of Glocester sonne of King Henry the fourth brother to the fifth vncle to the sixth hauing bin educated in Oxford in Baliol Colledge was a great fauourer of Preachers of the purer Religion he was the Founder of a worthy Library in Oxford which he enriched with an 129 most choyce bookes procured out of Italy and France The Bishops and others hated him deadly by whose meanes he was taken in Bury Abbey in the night cast in prison and there shortly after found suddenly dead whether smothered by pillowes or by some other means 1447. Bale cent 14. cap. 99. Philip Norise an Jrish man Deane of Dublin a Diuine of Oxford inveighed against Antichristian Monks and Fryers calling them Antichrists Wolues Theeues Traitors Swine Hypocrites Hereticks more pestilent then the Arians Pelagians Donatists Nestorians orother Heretickes whatsoeuer For which the Fryers complained of him to pope Eugenius 4. from whom he appealed to a generall Councell 1446. Bale cent 8. cap. 12. David Boyse Fellow of Merton Colledge a witty and learned man embraced the syncere Religion and abhorred the blindnesse and tyranny of the Clergy of his time 1450. Ibid cap. 63. To omit many others I conclude with Iohn Colet a Diuine of Oxford and Deane of Saint Pauls in London he taught in Oxford that Mans iustification was by the meere grace of Iesus Christ that Images are not to be worshipped that Bishops not feeding their flockes are Wolues c. He was accused of heresie by Richard Iames Bishop of Lond n and two Franciscan Fryers Bricot and Standish 1507. which was but tenne yeeres before Luthers rising Iohn Hus might well say §. 4. Hus tomo 1. in Replica contaâ— Anglicum Ioan. Stoaks fol. 108. a. 109 b. 110 a. that for thirty yeeres from Wiclifes time to the time of Husses writing the Vniuersity of Oxford did read Wiclifes bookes and he yet saith further that there was scarce a man to be found in that Vniuersity which did not read hold and study the doctrine that Wiclife taught Hus speakes of 30 yeeres we find 100 yeeres and more euen vnto Luthers dayes And if Oxford was so fruitfull of such teachers can we imagine that her sister Cambridge was barren or that the Countrey yeelded them no disciples No we read in most kings raignes of persecutions and executions of them beside the secret ones whose persons escaped their enemies and their names the histories which doubtlesse were not a few But were they many or few remaining in England wee see the learned professors being persecuted here found good refuge entertainment in Bohemia where as we formerly obserued many Waldenses had planted themselues before Some of them carried thither first the bookes of Wiclife entituled De realibus Vniuersalibus saith Aeneas Sylvius Aenean Sylvius hist Bohem. cap. 35. Cochleus hist de Hussitis lib. 1. Afterwards saith Cocleus Peter Paine brought into Bohemia Wiclifes bookes in quantity as great as Saint Augustins workes many whereof Iohn Hus translated into the Bohemian tongue for the better instruction of the Waldenses there of whom the said Hus and Ierom of Prage were the chiefe pastors Cochl hist lib. 2. Bellar praefat general contâ—ouers and of his name their aduersaries called them Hussites Cochleus and Bellarmine ioyne the VViclefists Hussites and VValdenses together as holding the same points of doctrine and reprouing the same abuses of Rome The same Cochleus also saith The Hussites and Thaborites were branches of VViclife Cochleus ib. lib. 2. 3. 6. Platina in vita Ioan. 24. and lib. 6. cals the German Protestants New VViclifists And Platina saith The Hussites as Sectators of VViclife were condemned in the Councell of Constance Thus therefore by these confessions and many other the VValdenses doctrine was continued not now to name others in the VViclifists and Hussites Iohn Husse a very carefull and painefull man translated also the holy Scriptures into their mother tongue whereby the common people were so well grounded in the soundnesse of his doctrine and multiplyed so much in short time that w Onuphrius in tabula concil ad Platinae hist partly to represse them and partly to take away the schisme betweene the Popes the Councell of Constance was called x Fox in concil Constant histor D. Abbot ib. §. The Nobles of Bohemia so much fauored Hus that they wrote two seuerall supplications to the Councell in his behalfe but for all that and contrary to their and the Emperours safe conduct or promise that Hus Ierom of Prage should goe and come safely both Hus and Ierom were there burnt wherat the Nobles of Bohemia greatly displeased and complaining the Emperour Sigismund y Cochleus lib. 4. layed all the fault vpon the Councell §. 5. z Ibid. The Bohemians thus robbed of their principall Pastors were much moued at the perfidiousnesse of those at Constance and assembled together to the number of thirty thousand and in the open fields vpon three hundred Tables which they erected for that purpose they receiued the holy Communion in both kindes Afterwards rushing into the
Peter reiects the popes authority infallibility giues sentences against Purgatory acknowledgeth two Sacraments onely hath much against Transubstantiation and denyall of the Cup. See the allegations out of him in Catalogo testium lib. 3. Sixtly was Jrenaeus a Protestant no for he defended free-will so farre that Protestants count it Pelagianisme So did many other Fathers Hilary and Epiphanius yea Chrysostome Cyril Ambrose Theodoret. What then were all these papists No for though in heat of exhortation they gaue sometimes too much to free will and in hatred to the Maniches and Stoicall Christians that held such a fatall necessity of mens actions as tooke away mans guiltinesse of sinne yet in their more moderate and settled writings they taught as the Protestants doe August contra Iulianum l'clag lib. 1. cap. 2. Pelagianis nondum litigantibus Patres securiùs loquâ—bantur saith Saint Augustine Vntill the Pelagians began to wrangle the Fathers tooke lesse heed to their speeches But such their speeches The Papists themselues condemne Maldonate in John 6.44 pag. 701. Pererius in Rom. 9. nu 33 pag. 1001. Sixtus Senensis Tolet c. See D. Mortons Appeal lib 2. cap. 10. sect 1 2. § 4. sect 3. § 7. lit n. See also my Chapter of Free-will §. 6. I might runne thorow the rest of this W. G. his allegations and shew his vanity and folly in shooting such arrowes against the Protestants as being retorted and shot backe againe doe mortally and vnrecouerably wound his owne cause But I will leaue off following his order and adde a few more and by occasion of this last I aske of Saint Cyprian Augustine Fulgentius Gregory Nyssen Gregory the Great Anselm Bernard were they Papists oâ— of the now Roman-Catholicke Religion No for they taught concerning Free-will iust as the Protestants teach Morton ib. sect 3. Was Athanasius a Papist no for hee reckons the number of Canonicall bookes otherwise then Papists doe and magnifies them for their perspicuity certainty and sufficiency as Protestants doe he teacheth Iustification by faith onely writeth against adoration and prayer to Saints and Idolatrous worship of Images shewes the custome of the Church in his time to minister the Communion in both kindes and not on Altars but tables of wood writes to the Bishops of Rome as his brethren and equals giues reasons why the dead cannot appeare againe to men for feare of teaching lies and errours and because the good are in Paradise the euill in Inferno He counts marriage of Bishops a thing indifferent and vsed indifferently in his time and it appeares by his bookes that in his time the sacrifice of the Masse and the fiue new Sacraments were not knowne Was Saint Ierom a Papist no for hee earnestly maintaineth the sufficiency and excellency of the Scriptures exhorteth married Women Virgins Widdowes diligently to study them he teacheth Iustification by Gods mercy and beateth downe mans merits hee writes sharpely against free-will without Gods grace against purgatory against transubstantiation and orall manducation hee taxeth the popes supremacy and the Clergies liues and for his sharpe writing he was faine to flye from Rome See Catalogus testium lib. 4. Was Gelasius your owne Bishop of Rome a Catholicke of your now Roman Religion no for he condemdemned as sacrilegious your now-halfe Communion without wine and seuerely commanded either to minister both the kindes or neither to the people The necessity whereof now you call heresie De consecrat dist 2. comperimus Was S Gregory your owne Bishop likewise long after Gelasius of your Church and now-present Religion no for he taught the sufficiency and perfection of the Scripture reiected the Apochryphall bookes from the Canon held the reading of Scripture profitable for all men Iustification by faith and not by inherent righteousnesse wrote against mans merit and for the glory of Gods grace and mercy hee forbad the worshipping of Images and wrote sharply against the title of vniuersall Bishop as a badge of Antichrist or his forerunner c. And for conclusion of this point were the other two greatest Doctors of the Church Saint Chrysostome and S. Augustine of your present Religion No for Saint Chrysostome a Homil. De Lazaro passim alibi extolled the authority dignity sufficiency perspicuity necessity and commodity of the Canonicall Scriptures and exhorted Lay-men and Tradesmen to get them Bibles and reade the Scriptures at home and that man and wife parents and children should reason and conferre of the doctrine thereof b In 4. cap. Ephes hom 10. He taught that the Church of God was nothing but a house built of our soules and the stones thereof were some more illustrious and faire polished other more obscure and of lesse glory c In Matth. hom 55. 83. Serm. de Pentecost tom 3. that the Church was built not super Petrum but super Petram not vpon Peter but Peters confession that Christ was the Sonne of God the Sauiour of the world d In Matth. hom 35. ad cap. 20. That whosoeuer desired primacy vpon earth should find confusion in heauen and not be reckoned amongst the seruants of Christ e In 2 Thess homil 3 4. That Antichrist would command himselfe to be honoured as God and fit in the Church that he would invade the Roman Empire and striue to draw to himselfe the Empire or Rule of God and men And though he extolled the power of free-will in the Regenerate and exhorted all men to vse the power they had yet hee f In Gen. hom 29. perswaded the godly to acknowledge it to proceed from Gods grace and taught all men that sinne entring lost their liberty corrupted their power and brought in seruitude and g Hom. de Adam that without Gods grace man could neither will nor doe any thing that was good that h Hom. 1. in Acta as they that die Purple first prepare it with other colours so God prepares the cares of the mind and then infuseth grace that i Hom. 1. dom Advent before sinne we had free-will to do good but not after that it was not in our power to get out of the Deuils hand but like a ship that had lost his sterne which guided it wee were driuen whither the tempest would euen whither the Diuell would driue vs and except God by the strong hand of his mercy did loose vs we should continue tiâ—l death in the bonds of our sinnes k In Râ—m â—om 5. 17. That the Law would iustifie man but cannot for no man is iustified by the Law but he that wholly fulfils it and that is not possible to any maÌ„ l In 2 cor hom 11. He that must be iustified by the law must haue no spot found in him and such an one cannot be found but onely Iesus Christ m In Rom. hom 5 17. therefore he onely hath attained the end and perfection of the Law n Hom. 7. in 3. cap.
opinion All which to let passe * See D. Field Appendix 1. part pag. 100. seq and Appendix of 27 Articles to the seuenth chapter of the third booke printed at the end of the fourth multitudes of others you still count Catholickes and of your Church though they taught many things against you And therefore out of your owne iudgement we may conclude that some few differences in some points betwixt Protestants doe not hinder them from being all of one Church and Religion §. 3. Antiquus Yes for your differences are great and many ours small and few Antiquissimus When you looke through false spectacles things may be seene greater or smaller then they are take heed you looke not on our differences through the spectacles of malice which makes euery small thing great and vgly and on your owne differences through the spectacles of selfe-loue which makes them seeme small and tollerable One speciall point of the manner of Christs being and being receiued in the Sacrament Archb. Abbot ag Hill Reason 5 §. 26. makes the maine difference bewixt the Lutherans in Denmarke and some places of Germany and the other reformed Churches Anthony sometime King of Nauarre said to the Ambassadour of Denmarke Comment Relig. Reip. in Gal. lib. exhorting the reformed French to be of Luthers doctrine There bee forty points wherein Luther and Calvin doe differ from the pope and in 39 of them they agree betweene themselues and in that single one they dissent Their followers therefore should doe well to ioyne in the greater number against the pope till they haue ruâ—nated him and when his heart is broken they should fall to compound that last single difference God in his good time grant it Now in that one speciall point Zanchius de dissidio Cana Dom. Iudicium tomo septimo in fine Miscelaneorum D. Field Church lib. 5. Appendix part 1. pag. 114. the difference is nothing so great as you would haue it thought For as the most learned and iudicious Zanchius obserueth and our Doctor Field out of him In all necessary points both the parties agree and dissent in one vnnecessary which by right vnderstanding one another might easily bee compounded First both parties agree in the necessity of the receiuers due preparing themselues with knowledge of their sinnes repentance of them faith in Christ for pardon of them and resolution to liue according to Gods Law Secondly both sides agree in the acknowledgement of the excellent vse of the Sacrament for a perpetuall memoriall of the death and passion of Christ for our saluation and that with him we should dye to sinne and be raised againe to newnesse of life be made one with him and nourished by him in a spirituall life here to eternall life hereafter Thirdly both sides agree that the very body and blood of Christ are to be receiued in that Sacrament that thereby we may be partakers of the life of Grace and also be strengthened confirmed and continued therein Fourthly both sides agree that the elements of bread and wine presenting to our consideration and faith the spirituall nourishing force that is in the body and blood of Christ are not abolished in their substance but onely changed in their vse which is not onely to signifie but also to exhibit and communicate vnto vs the very body and blood of Christ with all the gracious working and fruits thereof Fiftly both sides agree that the meaning of Christs words This is my Body This is my Blood when hee gaue them the Bread and Wine was this This which outwardly and vâ—sibly I giue you is in substance Bread and Wine and in mystery or exhibitiue signification my Body and Blood but this which together with them I giue you inuisibly is my very Boâ—y that is to be crucified and my very Blood which is to be shed for the remission of your sinnes Sixtly both parties agree and professe they firmely beleeue that the very Body and Blood of Christ which the Sacraments doe not onely signifie but exhib t and whereof the faithfull are partakers are truely present in the Sacrament and by the faithfull truely and really receiued Thus farre all parties agree that is in the whole necessary and sufficient substance of the doctrine of this Sacrament for the other matter wherein they differ De modo of the manner how Christ is present in the Sacrament seeing it is not expressed in the Scriptures In the iudgement of Zanchius it might be well omitted themselues confesse when they haue gone as farre as they can to determine it still it is ineffable and not possible to be fully vnderstood It is enough for vs to beleeue the Body and Blood are there though how and in what manner we cannot define §. 4. Antiquus Whether it be of so little importance or no I dispute not but I am sure the Controuersie still remaines and is hotly pursued and yet this is not the onely difference betwixt your Protestants there are many other Antiquissimus The more greatly to blame is your pope and Romish Hierarchy that when many grieuous corruptions of your Church both in Doctrine and gouernment were manifestly layed open See D. Field Appendix to the fift booke of the Church part 1. pag. 71. Gerson 3. part Apologet. de concilio Constantion Idâ—m de concilio vnius obedientiae would not for al the importunity of Princes Prelats people yeeld to any wholsome reformation but with obstinate resistance hindred all publicke proceeding in Reformation by the course of a general Councell so that seuerall States and Kingdomes were faine to redresse things amisse seuerally within their owne compasse without sufficient Intelligence and consultation one with another which could not bee done without some differences and it is lâ—ttle lesse then miraculous that the differences were not many more and greater Cassander saith when many were moued out of a godly affection sharply to reproue certaine manifest abuses Cassander consultation art 7. they were repelled and disdainfully contemned by them who were puffed vp with the swell ng conceits of their Ecclesiasticall power which caused the great distraction or rent of the Church and no firme peace is to be hoped for vnlesse the beginning thereof be from them that gaue the cause of this diuision that is vnlesse they that haue the gouernment of the Church remit something of their too great rigor and listning to the desires of many godly ones correct manifest abuses according to the rule of sacred Scripture and the ancient Church from which they are departed c. Thus writes your Cassander though a papist yet moderate and truely Iudicious Contarenus in confutatione Articulorum Lutheri Also your Cardinall Contarenus writing of the grieuances and complaints of the Lutherans for the manifold abuses brought into the Church makes a prayer to God that he would moue the hearts of the Prelats of the Church at the last to put away most pernicious selfe-loue and be
was driuen out Notwithstanding within a few dayes after to appeale the tumults of people he was recalled Socrates lib. 6. cap. 16. placed agâ—ine in his Bishopricke restored to preaching and so continued a while but not without tumults wherein many were wounded and many killed And when hee was banished againe the Cathedrall Church at Constantinople with the Senate hâ—use were set on fire and burned to the ground in the pursuit of reuenge Baronius beginning the story of this contention Baron tomo 5. anno 400. nu 51. saith thus I take in hand a great and lamentable narration of strife and direfull persecution not of Gentiles against Christians nor heretickes against Catholickes nor of wicked men against good and iust but which is monstrous and prodigious euen of Saints and holy men one against another Ninthly Socrates lib. 7. cap. 33. D. Fâ—eld church lib 5 cap 33. â—pâ—end 1 part pag 116 117 118. c D Hall Columbâ— Noe pag. 44. In the first Councell of Ephesus being the third generall Councell there arose great contâ—ntions bâ—twixt Cyril of Alexan ria and Iohn Bishop of Antioch two Patriarkes either of them thundring Anathematismes againâ—t other and depriuing each othâ—r of their Churches Theodores vnhappily thrust his sickle into Iohns haruest against whom at the â—nstigation of Euoptius Cyrillus grieuously inueighed Theodoret accused Cyrill of Apollinarisme and Cyrill accused Theodoret of N storianisme And this fury spred so farre that it drew almost the Christian world into sides So that when afterwards Theodoret would haue come into the Chalcedon Synod the Aegyptian and other reuerend Bishops cryed If we receiue Theodoret we cast out Cyril the Canons cast out Theodoret God abhorres him This was done in the first action of the Chalcedon Councell and againe in the eight action the Bishops crying out openly he is an Hereticke he is a Nâ—storiâ—n away with the Hereticke Yet when the matter was fully knowen and that Theodoret had willingly subscribed to the Orthodoxe Creedes and to Leo's Epistles The whole Synoâ— cryed with one vâ—yce Theodoret is worthy of his Ecclesiasticall Sea let the Church receiue her Catholike Pastor Antiquus Your discourse hath â— t me into a mixture of griefe and â—oâ— Griefe that any of the holy ancient Fathers haue held any errours at all and that there were such bitter contentions among them Ioy that seeing there were such they are not hid from me For that will make me more moderate in thinking of them though reuerently as holy men yet still as men subiect to humane infirmities and not in all things to make their sayings rules of my faith or their doings patâ—ernes of my life but altogether to make the most holy perfect infallible and vnstained word of God the guides of both and it shall make me also more wise in esteeming men now liuing reuerently for the graces of God which I see in them notwithstanding their humane fraâ—lties such as I perceiue the best Saints of God haue had But yet I see not any sufficient rule to leade mee to Iudge how you can challenge the Fathers to be of your Religion more then the Romans may challenge them to be of theirs I perceiue well they diffâ—red from both in many things wherein you both refuse them Antiquissimus You make that vse of my discourse that I wish For the Rule to direct your iudgement I haue pointed at it often and now I will briefely and as fully as I can lay it open vnto you CHAP. 4. Of the Rule to iudge the soundnesse and purity of all Christians and Churches by This Chapter hath foure Sections The first Section of the Rule vsed in the Primitiue Church The second of the Rule enlarged and approued in this Age The third of Obiections arising from the former discourses and their answeres The fourth of the necessity of Preaching still to them that hold the Rule The first Section § 1. The Rule in generall § 2. Opened by distinctions of the foundation of Religion § 3. A necessity to haue a short rule drawne out of the Scriptures § 4. This rule is described by Saint Paul § 5. The practise of it by the Apostles who onely deliuered the most necessary fundamentall points to the Iewes and then baptized them § 6. The like practise vsed by the following Primitiue Church to their Catechumeni before Baptisme §. 1. THe Rule to Iudge all Christians and Churches by is this They that hold the same fundamentall points of Christian Religion which doe sufficiently constitute the Church of Christ and hold no other opinions wittingly and obstinately that ouerthrow any of these fundamentall points they are vndoubtedly of the same true Church and Religion §. 2. For the vnderstanding of this Rule note 1 Saint Paul distinguisheth betwixt the foundation and that which is built vpon the foundation 1 Cor. 3.10 As a wise Master-builder I haue laid the foundation and another buildeth thereon The word Foundation is taken two wayes First for the principall thing which is to be beleeued and wherupon our saluation is builded that is Iesus Christ as Saint Paul saith there verse 11. Other foundation can no man lay then that is laid which is Iesus Christ Acts 4.12 There is no saluation in any other there is none other name vnder heauen giuen among men whereby we must be saued 1 Tim. 3.16 This is the great mystery of godlinesse God was manifest in the flesh c. This was Saint Peters confession Matth. 16.16 Thou art Christ the Sonne of the liuing God Vpon which confession as Saint Augustine and Chrysostome expound it Christ said he would build his Church and the gates of Hell should not preuaile against it Secondly the word Foundation is taken for the Doctrine of the Scriptures which teach saluation onely by Iesus Christ as Ephes 2.20 The house that is the houshold or Church of God is built vpon the Foundation of the Apostles and Prophets Jesus Christ himselfe the chiefe Corner stone And so the Apostles are called twelue foundations Reuel 21.14 to wit in respect of their doctrine whereby they laid the foundation of the Church and of mens saluation by Iesus Christ §. 3. 2 Although the whole Scripture and euery thing therein contained or from it necessarily deduced be a fit obiect for faith to apprehend Yet that all Christians should thorowly conceiue and vniformely professe them all is not to be hoped B. Vsher Serm. at Wansted pag 22. nor in any Age hath beene found As we haue manifestly proued * In the former Chapter Variety of Iudgements in some points of lesser moment which are not plainely deliuered in the Scriptures may be tollerated and must not dissolue the vnity which all must hold in the fundamentall principles Heauen was not prepared for deepe Clerkes onely which vnderstood all or for such as neuer differed in any opinion 1 Cor. 132 12. but euen for such also as knew but in part and saw through a
ouerthrowes it by the consequence of many opinions and practises now generally retained in it As the Galatians held the foundation to wit saluation by Iesus Christ and yet withall held a necessity of ioyning circumcision with Christ which doctrine by consequence destroyed the very foundation for so Saint Paul wrote vnto them Gal. 5 2 4. If they were circumcised Christ profited them nothing he became of none effect vnto them they were fallen from grace In like manner saith he The Church of Rome professâ—ng to hold the foundation of faith yet by ioyning other things with Christ and by teaching many things pernicious in Christian faith doth by consequence plainely ouerthrow the foundation of faith Plainely saith his Margen in all mens sight whose eyes God hath enlightned to behold his truth for they which are in errour are in darkenesse and see not that which in light is plaine One of their pernicious errors he toucheth there in the Margensaying Ibid. §. 11. They hold the same with Nestorius fully the same with Eutiches about the proprieties of Christs Nature More he mentioneth else where in the text calling them such Impieties as by their law they haue established and wherevnto all that are among them either doe indeed assent or else are by powerfull meanes forced in shew and appearance to subiect themselues See also ibid. § 2â— For example In the Church of Rome is maintained that the same credit and reuerence that we giue to the Scriptures of God ought also to be giuen to vnwritten verities that the Pope is supreme head ministeriall ouer the vniuersall Church militant That the bread in the Eucharist is Transubstantiated into Christ That it is to be adored and to be offered vnto God as a sacrifice propitiatory for quicke and dead That Images are to be worshipped Saints to be called vpon as Intercessors and such like §. 3. Antiquus How agrees this with that you said before that the Church of Rome excepting the Papacy therein continued to be the Church of God till Luthers time for euen those whom you call the Church of God liued and dyed in the profession of these errours which now you say destroy the foundation of the Church of God Antiquissimus Vnderstand vs right They that hold these and such like errours for worldly respects knowing them to be heresies and make semblance of allowing that which in heart and iudgement they condemne as also they that heretically maintaine them by holding them obstinately after wholsome admonition Mr. Hooker makes no doubt Cyprian cited beâ—ore cap. 1. Sect. 4 § 3. T it 3 1â— 11. so alâ—o â—il 3.2 gal 3. â—0 12. 1 7 8 9. but their condemnation without an actuall repentance is inevitable And this is confirmed by Saint Cyprians famous sentence by me cited before and by Saint Paul saying A man that is an hereticke after the first and second admonition reiect knowing that he that is such is subuerted and sinneth being condemned of himselfe But many liued in these errors in the Church of Rome not knowing them to be errors or heresies Hooker ibid. § 12. nor euer vnderstanding that the consequent thereof destroyed the Foundation of Faith They following the conduct of their guides and obseruing exactly what was prescribed them Ibid. § 13. thought they did God good seruice when indeed they did dishonour him They did but erroniously practise what their guides hereticallly taught And though the pit bee ordinarily the end both of the guide and of the guided in blindnesse yet Gods mercy might saue them that sinned onely of erroneous piety and were merely deceiued by thinking too well and trusting too much their hereticall teachers not being in the rank of them who receiued not the loue of the truth to beleeue it and had pleasure in vnrighteousnesse and so were worthy to be giuen ouer to strong delusions and damnation 2 thes 2.10 11 12. This is confirmed likewise by the former sentence of Saint Cyprian Cyprian cited before cap. 1. sect 4. sect 3. Augustine cited before cap. 1. sect 4. in the V. Reason 1 Cor. 1.2 15.14 gal 1.2 5 2 4 10. Hook ib. § 26. and by the iudgement of Saint Augustine formerly alleadged and by Saint Pauls imbracing the Corinthians and Galatians as Churches of Christ notwithstanding the errours which they held being of mere ignorance and seduced by false Teachers For the false teachers of circumcision or the froward stiffe-necked and obstinate defenders thereof after wholsome admonition Saint Paul calleth dogges Phil. 3.2 and wisheth them cut off Gal. 5 12. and pronounceth them accursed Gal 1.8 But them that held the same errour of ignorance not knowing the dangerous consequence of it and retained a mind docible and desirous to be instructed in the truth and to follow it Them Saint Paul pittieth to them he writeth as to the Church of Christ Gal. 1.2 them with fatherly tendernesse he admonisheth instructeth and imbraceth as his children §. 4. And although many of our Fathers in the Church of Rome dyed in their errors not knowing them to be errors and therefore may be thought neuer to haue repented of them yet the same may be said of the Corinthians and Galatians that many of them dyed before S. Paul either heard of their seducing or had time to reduce them but of their the liuing also in the very beginning of his Epistles before he deliuered his instructions he spake comfortably and saluted theÌ„ as the Churches and Saints of God Hooker ibid. § 18. 20. And Mr. Hooker giues a reason why they that hold the foundation of Christian Religion cannot be said to dye without some kind of Repentance euen for vnknowen sinnes The least sinne in deed word or thought is to be accounted deadly without repentance and Gods mercy Yet many sins escape vs without knowledge of them many which we obserue not to be sinnes and without actuall and particular knowledge or obseruation of them there can be no actuall or particular repentance of them yet for as much as all that hold the foundation of religion inviolable in their harts haue a general hatred of all sin thogh for actuall knowne sinnes an actuall and particular repentance is required See Archb. Abbot ag Hil. reason 5. § 28. yet for secret and vnknowne sins as common ouersights errours and such as we either know not or know them not to be sins a generall hatred and a generall repentance of all obtaines the mercy of God through the mediation of Iesus Christ Psal 51. title Psal 19.12 Dauid repented actually particularly and punctually for his knowne particular sinnes but of others he saith in generall who can vnderstand his errours or know how oft he offendeth Lord clense thou me from my secret faults See heere chap. 3. § 1.13 Many ancient Fathers erroneously held free-will and yet were not accounted heretickes because it was of meere ignorance whereof they were neuer conuicted
Purgatory Indulgence the doctrine of transubstantiation Communion of the Laity in one species priuate Masses and such like yet all this cannot proue yours to bee the true Church nor the Roman to bee false because yet you are defectiue in this That the Church being one onely true entire body of Iesus Christ you are seperate from it and will not be vnder the gouernment of that visible-hood which Christ hath appointed ouer it to wit the Bishop of Rome the successor of Saint Peter to whom is giuen the highest iurisdiction and gouernment of the whole Church vpon earth and the infallibility of iudgement to guide it right and keepe it from error so that they that are not vnder his gouernment and guidance are out of the Church in which saluation is to be found and no where else Neither can the things now vsed which were not vsed in the Primitiue Church any way nullifie or disgrace the Church since in the wisedome of him that is infallibly assisted by the holy Ghost for the guidance of the Church they are iudged profitable in these times which were not so necessary in former ages All inferiour and priuate spirits must submit to the iudgement of that Head whom Christ hath constituted ouer his Church and doth assist with his spirit that hee shall not erre That Saint Peter was made Prince and Head of the Apostles by our Sauiour Christ the Proofes are plaine in the Scriptures and Fathers Mat. 16.16 In the 16. of Saint Matthew when Saint Peter had confessed Thou art Christ the sonne of the liuing God Christ answered Thou art Peter and vpon this Rocke will I build my Church and the gates of Hell shall not preuaile against it To thee will I giue the keyes of the kingdome of heauen to open and shut to bind and loose In the 21 of S. Iohn Christ saith to Peter Ioh. 21.15 Since thou louest mee more then these the rest of the Apostles Feed my Sheepe Be thou the generall Pastor ouer my whole flocke euen ouer the rest of the Apostles In the 22. of Saint Luke Christ saith I will pray for thee Peter that thy faith shall not faile Luk. 22.32 and when thou art conuerted strengthen thy Brethren Conformable to these Scriptures the Fathers doe ordinarily giue vnto Saint Peter the Primacy of the Apostles call him the Mouth the Chiefe the Top the Highest the Prince the President of the Apostles the head and foundation of the Church all which laid together and well considered doe proue such a prerogariue in Saint Peter that the Church taught and guided by him and his Successors shall neuer erre in matters of Faith and good life but bee infallibly lead into all truth that bringeth to holinesse and happinesse And this is not promised to Saint Peters person or for his life onely but to all his Successors when Christ promiseth to bee with them to the end of the world Mat. 28. in the last words Whereupon these things will follow 1 That the Church of Rome See the Relation of the Religion in the West parts pag. 15. now gouerned by S. Peters Successors is vndoubtedly the true Church of God deliuering and practising the true meanes of saluation and hath the prerogatiue to keepe men from erring in matters of Faith and from falling from God hath the keyes of heauen in custody to admit in by indulgence such as shall be saued and shut out by excommunication such as shall bee condemned so that in it there is a happy facility and without it an vtter impossibility of saluation 2 And consequently It is of the necessity to saluation that all particular Churches and all men be subiect to the Bishop thereof Christs Vicar and the visible head of the Catholike Church vpon earth and whosoeuer or what Nation or people soeuer are not subiect to him in spirituall things are no part of the Catholike Church of Christ §. 3. Antiquis Were all this true and substantiall it were able to charme all the world to be of your Church and to make the Pope absolute Lord of all And you do politikely to keep this point for your last refuge and final ground of all controuersies betwixt vs for if you can euict this you need no more If your Popes bee Saint Peters successors in all those things which you ascribe vnto Saint Peter and thereby haue full iurisdiction ouer the whole Christian world and cannot erre all is yours Stapleton principio doctr lib 6. cap. 2. Sanders Rocke of the Church Bristow Motiue 47. c. See Bellarm. letter to Blackwell there is an end of all controuersie and disputation And therefore your Chieftaines haue great reason to fortifie this piece with all the art and artillery their wit learning and power can afford them thereby to cut off all particular controuersies wherein they finde we are too strong for them This Gorgons head alone is able to affright the simple that they shall not beleeue their owne eyes or see your palpable corruptions or beleeue that any thing can be amisse with you be it neuer so foule and and manifest But alas deare friend I shall shew you plainely that all this is but an Imaginary Castle built in the Ayre without ground or foundation and that all your men stretch the Scriptures and the sayings of the Fathers farre beyond their meaning B. Iewel B. Bilson B. Morton B White D. Rainolds D. Field c. To answere their bookes and arguments punctually would aske too great time and be a needlesse labour because our Learned men haue done it sufficiently and often already But for your satisfaction I will shew you first what dignity the ancient Church hath yeelded to the Bishop of Rome Secondly that the Supremacy now claymed cannot be proued to bee giuen to Saint Peter either by the Scriptures or thirdly by the Fathers but coÌ„trary that both the Scriptures and Fathers are against it Fourthly that the true primacy and Prerogatiues of Saint Peter aboue the rest of the Apostles were personall and did not descend to his successors §. 3. 1. For the first Aeneas Syluius who was afterterwards made Pope Aeneas Syluius epist 288. Ante conciliuÌ„ Nicenâ—â— qu sque sibi viuebat paruus respectus habebatur ad ecclesiam Romanam and called Pius Secundus saith plainly that before the Councell of Nice 327. yeeres after Christ little respect was had to the Church of Rome yet was Rome the chiefe City of the world by reason of the Antiquity Magnificence Dominion and the residence of the Emperours there at that time The Apostles vsed to plant Churches in the chiefest Cities from whence the Gospell might best be propagated into the Countries adioyning Cities therefore were first Christians the people dwelling in Country Pagis Villis in Pages and Villages being not conuerted See D. Field Church book 5. epist to the Reader cap. 27. 30 31. were called Pagans or Infidels But for their
Councels Emperors yeelded much honour and reuerence as to men sitting at the principall sterne of the Ship of Christs Church to direct and guide it and men right worthy of their place as appeareth by innumerable testimonies in Histories and Fathers both Greeke and Latine Irenaeus Tertullian Optatus Ierom Ambrose Basil Chrysostome Augustine c. Thus saith your learned and moderate Cassander and now mark what he immediately addeth Georgiâ— Cassandri Censulâ—atio artic 7. §. De Pontifice Romano Neque vnquam credo c. Neither doe I thinke that euer any controuersie would haue beene amongst vs of this point if the Popes had not abused this authority to a certaine shew of Domination and stretched it beyond the bounds prescribed by Christ the Church through their ambition and couetousnesse But this abuse of that Bishops power which first his flatterers stretched out beyond measure gaue occasion to men to thinke ill of the power it selfe which that Bishop had obtained by the vniuersall consent of the whole Church yea it gaue occasion to men wholly to forsake it which yet I thinke hee might recouer saith Cassander if hee would reduce it within the limits prescribed by Christ and the ancient Church and vse it according to Christs Gospell and the tradition of his ancestors onely to the edification of the Church Therefore at the first Luther thought and wrote modestly enough of the power of the Pope though afterwards being offended and enraged at the most absurd writing of some of his flatterers he inueighed more bitterly against it c. And in the next page before this Cassander saith Non negarim c. I cannot deny but many men were compelled at first by a godly care sharpely to reproue some manifest abuses and the principall cause of this calamity and distraction of the Church is to be imputed to them that being puffed vp with a vaine pride of Ecclesiasticall power did proudly and disdainfully contemne and reiect those that iustly and modestly admonished them Wherefore I thinke there is no firme peace of the Church to be hoped for except it take beginning from them who gaue the first cause of the distraction that is that those that sit at the sterne of Ecclesiasticall gouernment remit something of their too much rigor and yeeld something to the peace of the Church and harkening to the earnest enertaties and admonitions of many godly men correct manifest abuses according to the rule of holy Scriptures and the ancient Church from which they haue swarued Thus writes your Cassander D. Field Of the Church book 5. cap. 50. §. These are all Our D. Field saith much like to Cassander that if the Bishop of Rome would disclaim his claime of vniuersall Iurisdiction of infallible Iudgement and power to dispose at his pleasure the kingdomes of the world and would content himselfe with that all Antiquity gaue him which is to be in order and honour the first among Bishops we would easily grant him to bee in such sort President of generall Counsels as to sit and speake first in such meetings but to bee an absolute Commander we cannot yeeld vnto him Thus writes D. Field Idem Appendix to the fifth booke pag. 78. and more fully in another place If the Pope would onely clayme to be a Bishop in his Precinct a Metropolitan in a Prouince a Patriarch of the West and of Patriarchs the first and most honourable to whom the rest are to resort in cases of greatest moment as to the head and chiefe of their company to whom it especially pertaineth to haue an eye to the preseruation of the Church in the vnity of Faith and Religion and the acts and exercises of the same and with the assistance and concurrence of the other by all due courses to effect that which pertaineth thereunto without claiming absolute and vncontroulable power infallibility of Iudgement and right to dispose the Kingdomes of the world and to intermeddle in the administration of the temporalities of particular Churches and the immediate swaying of the iurisdiction thereof Luther in libro contra PapatuÌ„ Luther himselfe professeth he would neuer open his mouth against him King Iames in his Praemonition to all Christian Monarchs § Of Bishops pag. 46 Our late most learned and iudicious King Iames of happy memory writes the like Patriarchs I know were in the Primitiue Church and I likewise reuerence that institution for Order-sake and amongst them was a contention for the first place And for my selfe if that were yet the question I would with all my heart giue my consent that the Bishop of Rome should haue the first seat I being a Westerne King would goe with the Patriarch of the West And for his temporall Principality ouer the Signory of Rome I doe not quarrell it neither let him in God his name be primus Episcopus inter omnes Episcopos and Princeps Episcoporum so it be no otherwise but as Peter was Princeps Apostolorum But as I well allow of the Hierarchy of the Church for distinction of orders for so I vnderstand it so I vtterly deny that there is an earthly Monarch thereof whose word must bee a Law and who cannot erre in his sentence Thus ye see if the Bishop of Rome enioy not the honours and priuiledges which the ancient Church gaue vnto his predecessors the fault is not in vs but in him who vnworthily abusing his power to vntollerable tyranny hath worthily lost it Iude vers 6. Mat. 24.45 as the Angels not content with their first estate and the euill seruant that instead of well guiding his Masters house intrusted to him misused and beat his fellow seruants and therfore was cut off and had his portion with hypocrites §. 6. Antiquus I am ioyfull that such iudicious moderate Princes as King Iames and such great learned men as Cassander Luther D. Field c. yeeld so much honor to the Pope but I doubt the greatest part of Protestants doe not so yet all that they are content to yeeld comes farre short of that which the Scriptures and Fathers doe attribute to Saint Peter and his successors Antiquissimus Scriptures and Fathers neuer yeeld more For the Scriptures will you stand to the examination and iudgement of the most famous Iesuite Bellarmine Antiq. That most Reuerend Learned Iudicious and laborious Reader of controuersies at Rome Bellarmine the most eminent man in the most eminent City of the world handling all points so exactly and excellently that he was therfore made an honourable Cardinall of Rome and his bookes printed with the priuiledges of the vnerring Pope the Emperour and the State of Venice c. he I say shall ouer-rule my iudgement in all points Antiquis Yet take heed your implicit faith doe not deceiue you when it is vnfolded Bellar. praesatio ante libros de Romano Pontifice But in this cause you need seeke no further then to see what hee saith for first This
more infallible Thirdly as formall causes by their gouenment for all the Apostles were Capita Rectores Pastores Ecclesiae Vniuersae Heads Gouernors and Pastors of the Church Vniuersall Antiq. This Bellarmine saith indeed but he addes a difference in this third point the other were onely heads as Apostles and Legats but Peter as the ordinary Pastor they had fulnesse of power yet so as Peter was their head and they depended vpon him not hee on them Antiquiss What Bellarmine yeelds and proues against his owne side wee may well take as true and wrested from him by the euidence of the truth This last which hee addes in fauour of his side hee onely saith but proues not as behoued him For how depended the Apostles more on Peter then hee on them where doe we reade that euer hee appointed enioyned limited or reâ—â—rained any of them or shewed any authority ouer them but contrarily a Acts 11. Wee reade that he was censured by them and caused to giue an account of his actions Act. 11. b Gal â— And that hee was reproued to his face and openly by St. Paul who protested also that hee was not inferiour to St. Peter neither receiued they ought from him And further euen c lib. 4 depoâ—t Rom. cap. 23. Bellarmine himselfe saith they were all equall in the Apostleship which they râ—ceiued equally of Christ immediately and none of them of Peter as he proueth against many d Cardinalis Turrecremata Dominicus Iacobatius c. great men of his owne side in a whole chapter of set purpose e ibid. For the better to make all the Clergy depend vpon Peter though many succeed the other Apostles many great Catholikes hold that the Apostles receiued not their authority and iurisdiction of Christ immediately but Saint Peter only and all the rest of Saint Peter which f ib. Bellarmine soundly confutes both by Scriptures and Fathers shewing that Christ himselfe gaue them all parem potestatem equall power that not Peter but Christ himselfe did chuse Matthias by Lot at the instant prayer of the Apostles that Paul was an Apostle not of men neither by man but by Iesus Christ and God the Father Gal. 1.1 c. All which makes for the equality of Peter with the rest and not for his superiority ouer them Antiq. Yet surely he holdeth the same Supremacy which other Catholikes hold though he think it cannot be grounded so firmely vpon these places Antiquis You may well imagine he giues not ouer without much compulsion and reluctation these castles and holds which other great Captaines with all their power and policy held and maintained §. 7. But there is one poore castle more which hee laboureth to hold though very weakely that is in Iohn 21.15 Bellar. de Rom. pontif l. 1. c. 12 â— vt autem See D. Field Church book â— chap 22. where it appeareth saith hee that Christ gaue more to Saint Peter then to the other Apostles for hee said vnto him Louest thou mee more then these and then addes Feed my sheepe To him that loued more he gaue more to wit the care of his whole Flocke euen the care ouer his brethren Apostles making him generall Pastor ouer them also for there can no cause or reason be imagined saith Bellarmine why vpon Peters answere of his singular loue aboue the rest Christ should singularly say to him Pasce oues meas if he gaue him not something aboue the rest To which we say the Fathers shew another cause or reason Peter had denied Christ more then the rest and being forgiuen was to loue more then the rest Luk. 7.43.47 and therefore Christ vrged him singularly by thrice asking Louest thou mee Cyril super Ioan. lib. 12. cap. 64. Augustin tract in Ioan. 123. See this largely handled betwixt Raynolds Hart. p. 135. seq answerable to his three denials to performe the office enioyned in generall to all the Apostles So saith Cyril Because he denyed him thrice at his Passion therefore there is a threefold confession of loue required of him and so the glosse and Saint Augustine saith A threefold confession answereth to a threefold negation that the tongue may expresse as much in loue as it did in feare And so in very truth Christs words were rather a stay of Peters weakenesse then a marke of his worthinesse or a proofe of his supremacy Thus we haue the onely place of Scripture whereupon Bellarmine insisteth of performance and bestowing supremacy particularly vpon Peter Bellarmin saith De iustifâ—t 3. c. 8. initio Non potest aliquid certum esse certitudine fidei nisi aut immediate contineatur in verho Dei aut ex verbo Dei per euidentem consequentiam deducatur c. and that not a plaine and euident place of Scripture or by deduction of euident reason such as necessary points of diuinity should haue but onely their owne infirme and vnsound interpretation a poore and weake ground of so great a building The transcendent supremacy of the Pope of Rome ouer the whole Church of Christ and the many Doctrines and practises that depend thereupon haue no other ground in Scripture but this their owne conceited and forced interpretation of this place Peter louest thou mee more then these Feed my sheepe that is Take thou authority more then these to make thy successors aboue all theirs heads of the vniuersall Church with such power as themselues shall list to take or exercise Antiq. I cannot but ingenuously confesse this inference to be weake indeed and it doth much amaze me and makes me quake and stagger to consider how confidently I haue beene perswaded that the Scripture is most plaine and euident for the Popes supremacy and now to see that nothing of any moment can thence be alleadged for it §. 8. Isa chus Casaubonus excrcitatio ad Baronium Epist dedic pag. 19. Luk. 22.25 26. Gasper Scioppius in Ecclesiastico suo ex pos cap. 47 Is not this quidlibet e quolibet or rather Contrarium é contrario Antiquis By such alleadging of Scriptures they may make quidlibet è quolibet make any substance of any shadow The learned Frenchman Casaubon wonders at them Pasce oues meaâ— that is as Baronius interprets it Supremum in ecclesia dominium tibi assere Feed my sheepe that is Take to thy selfe the highest dominion in the Church or as Bellarmine Regis more impera Rule and command after the manner of Kings as if he would of set purpose contradict Christs words The kings of Nations exercise dominion ouer them but yee shall not doe so Nay further and more strangely Gaspen Scioppius saith that Christ by those words hath taken away Kings power and dominion ouer the Nations and forbidden it to be exercised among Christians and hath established that infinite power in the Pope ouer Princes by this and such like places of Scripture The pious world wonders at the Popes challenge to be the highest Iudge
his preaching in the peoples minds If by authority Saint Ierom did meane supreme power ouer the other Apostles then Iames and Iohn should haue had it as well as Peter which is not your Catholike doctrine Also an inferiour or equall in power may be superiour in authority or estimation as Tully saith of Metellus a priuate man though chosen Consull for the yeere following That hee forbade certaine playes when an officer had allowed them and that which he could not obtaine by power Cicero oratione in Pisonem he did obtaine by authority that is with the credit which hee had with the people 2 The Primacy which the Fathers speake of was the Primacy of Order not of Power because Peter was first called to be an Apostle and first reckoned this argues no more power then the Fore-man of the Iury hath ouer the rest 3 The prerogatiue of Principality was in the excellency of grace and not of power as we say the Prince of Philosophers Aristotle the Prince of Poets Homer that is the wittiest or most excellent not Lord and master ouer the rest In this sence Saint Austine speaketh Peter the Apostle in whom that grace and Primacy are so superminent was corrected by Paul a latter Apostle by calling Saint Paul a latter Apostle hee sheweth his meaning of Saint Peters Primacy to bee of his first being an Apostle and by ioyning Grace with Primacy he sheweth that in greatnesse of grace consisted his supereminency So saith Saint Austen also b Aug. in Ioan. Tract 124. that Peter was Natura vnus homo gratia vnus Christianus abundantiori gratia vnus idemque primus Apostolus But to be chiefe in grace is one thing to be chiefe in power another thing c Turrecrem in Summa de Ecclesia l 2 c. 82. Cardinal Turrecramata saith A meane Christian yea an old woman may in perfection of grace and amplenesse of vertues be greater then the Pope but not in power of iurisdiction If excellency of grace might carry the supremacy of power you should take it from Saint Peter and giue it to the blessed Virgin By gifts of grace we vnderstand all blessings wherewith our Lord honoured him insomuch as in one thing or other he surpassed euery one of the Apostles Saint Iohn might exceed him in multitude of prophesies and reuelations and many gifts of grace as Saint Ierom declareth d Ierom. aduersus Iouinianum lib. 1. Saint Paul excelled him in the chiefest gifts and laboured more then all the rest 1 Cor. 15. so that Saint Austen giues excellent grace to Peter e De bapt con Donatistas lib. 2. c. 1. most excellent grace to Paul f in Psal 130. and cals him The Apostle by an excellency g Cont. duas epist pelagianorum lib. 3. c. 1. yet Saint Peter excelled Saint Paul in Primacy or being first chosen and Saint Iohn in age being the elder and therefore preferred before them to be the chiefe of the Apostles by Saint Ieroms opinion h Aetati delatuÌ„ est quia Petrus erat senior Hiero 1. adu Iouin lib. 1. To this Bellarmine yeeldeth i Bellar. lib. 1. de rom pontif cap. 27. § respoÌ„deo Paulum seeing Paul was called The Apostle per Antonomasiam quia plura scripsit doctior as sapientior fuit cateris also for planting more Churches then any other for the other Apostles were sent to certaine Prouinces he to all the Gentils without limitation and he laboured more abundantly then they all 1 Cor. 15. And after k § testatur ib. § fortasse Paul also may bee called princeps Apostolorum quia munus Apostolicum excellentissime ad impleuit as we call Virgil prince of Poets and Cicero prince of Orators Againe Nam etsi Petrus maior est potestate Paulus maior est sapientia Leo makes them the two eyes of the body whereof Christ is the head De quorum meritis atque virtutibus nihil diuersum nihil debemus sentire discretum quia illos electio pares labor similes finis fecit aequales The like hath Maximus ib. and Saint Gregory Paulus Apostolus Petro Apostolorum primo in principata Apostolico frater est Againe l Bellar. ib. §. denique si hac Paulus videtur plus Ecclesiae profuisse quà m Petrus plures enim ex gentibus ad Christi fidem adduxit plures prouincias summo cum labore peragrauit plura scripta eaque vtilissima nobis reliquit Antiq. Saint Ierom saith further that Saint Peter was made the head of the Apostles that all occasion of Schisme might be taken away Will you make nothing of those titles which the Scriptures and Fathers so frequently giue him of authority primacy principality supereminency the mouth of the Apostles the top the highest the president the head and such like Antiquis Nothing at all for that power which the Church of Rome now claymes by them and which hee neuer claymed nor vsed neither did the Scriptures or Fathers giue him What they gaue him we willingly yeeld A principality of Order Estimation and Grace For all Saint Peters power is comprised in the keyes promised him and in building the Church vpon him but all the Apostles receiue the keyes by Ieroms iudgement and the Church is built vpon them equally Ergo by his iudgement Peter was not ouer them in power and if you will yet say hee had some gouernment ouer them what can it else bee but a guidance not as a Monarch ouer subiects or inferiours D. Raynolds ib. pag. 226 227. D. Field l. 5. cap 24. but as in Aristocracy head of the company which in power are his equals For in all assemblies about affayres of gouernment there must needs bee one for orders sake and peace to begin to end to moderate the Actions and this is Saint Peters preheminence which Saint Ierome m Hieronym adu Iouin lib. 2. meant For hauing set downe his aduersaries obiection But thou saist The Church is built vpon Peter he answereth Although the same be done in another place vpon all the Apostles and they all receiue the keyes of the Kingdome of Heauen and the strength of the Church is grounded on them equally yet there is one chosen among the twelue that a head being appointed occasion of Schisme might be takeÌ„ away The like hath S. Cyprian n Cyprian de Vnitate Ecclesia Erant vtique caeteri Apostoli quod fuit Petrus pari consorâ—io praediti honoris potestatis sed exordium ab vnitate prosiciscitur c. The other Apostles saith he were that which Peter was endewed with the same fellowship both of honour and power but the beginning proceedeth from vnity that the Church may be shewed to be one To speake at once view all the titles of excellency giuen by the ancient Fathers to S. Peter alleadged by Bellarmine o De rom pont lib. 1. cap. 25. weigh them aduisedly without preiudice or
partiality and you shall finde they proue no more then the excellency of honourable estimation the primacy of order and the principality of grace and are farre short of prouing the Supremacy of power ouer the whole Christian world now claimed and practised by the Bishop of Rome B. Carlton iurisdiction pag. 55 56. Wee may also iustly alleadge that the honours and titles that other Bishops gaue to the Bishops of Rome for their great vertue in former times the Romists of these latter times vniustly draw to proue the iurisdiction of that Sea because they may finde the same or greater giuen to other worthy Bishops as to Saint Ambrose to whom p Basil epist 55. Saint Basil writing saith He holdeth the sterne of that great and famous shippe the Church of God and that God hath placed him in the primacy and chiefe seate of the Apostles So q Sidon lib. 6. ep 1 4. Sidonius Apollinaris Bishop of Arvern calleth Lupus a French Bishop Pope Lupus and his Sea Apostolike And writing to Fontellus another French Bishop r Lib. 7. ep 4. Quod Apostolatus vestri patrocinium copiosissimumconferre vos comperi saith he greatly reioyced that he found he did aboundantly defend his Apostleship And againe Å¿ Lib. 6. ep 7. Ego quoque ad Apostolatus tui noticiam accedo I come to the knowledge of your Apostleship t Chrysost de laudibus Paul hom 8. in Gal. 2. Erat Paulus Princeps Apostolorum honore par Petro ne quid dicam amplius Saint Chrysostom called Saint Paul Prince of the Apostles u Ruffin histor lib. 2. cap. 1. Iacobus Apostolorum princeps Ruffinus gaue Saint Iames the same title x Greg in 1 Reg. lib. 4. cap 4. Paulus ad Christum conuersus caput effectus est nationum qui obtinuit Ecclesiae totius principatum See D. Field Church booke 5. chap. 41. Saint Gregory gaue Saint Paul the title of Head of the Nations and that hee obtained the gouernment of the whole Church What titles doe the Fathers giue vnto Saint Peter beyond these If these doe not proue any generall Iurisdiction in others how doe they proue it in Saint Peter §. 12. But what need we stand vpon Titles which the ancient Fathers gaue to Saint Peter or the Pope when the whole course of their actions were against the Supremacy now challenged Remember what I haue said a See before booke 1. chap. 1 §. 2. before of the Fathers misliking and disswading the Popes assumed authority in the smallest matters as Polycarpus disswading Anicetus Polycrates and the Bishops of the East and Irenaeus with his French Bishops in the West disswading Victor from new vnusuall vniustifiable courses ibid. §. 3. Other Fathers afterwards plainely resisting and reiecting the Popes iudgement and authority as the holy Martyr Cyprian with many whole Councels of the African Bishops Saint Basil the Great and the whole Greeke Church I shewed you also how three Popes in succession Zozimus Boniface and Celestine aboue 400. yeeres after Christ claymed their superiority and priuiledges not by the Scriptures but by a Canon of the Councell of Nice which Canon the holy learned Bishops in the Councell of Carthage reiected finding no such thing in any of the Copies of the Councell of Nice which their Church kept or the Church of Alexandria or the Church of Constantinople So that finally condemning that Canon to be countefet and the claymed authority of the Church of Rome to bee new and vnlawfull they made Decrees against the Popes clayme conformable to their owne Decrees and Customes of former times b Ibid. sect 4. I shewed you further by the Contention betwixt Iohn Bishop of Constantinople and Gregory the Great Bishop of Rome that your owne Gregory condemned the titles and supremacy which Iohn then laboured for and which your Popes now take vnto them he I say condemned them for Antichristian and said none of his ancestors did euer claym them c Ibid. sect 5. I shewed you also how the Bishops of France Germany and Brittany with many Councels one at Constantinople another at Frankfurt another at Paris with whom also ioyned Charles the Great and Ludouicus Pius beside many learned men in their bookes at that time opposed the Pope and his Councels and his authority in imposing the worship of Images vpon the Church Of these and of the succeeding times I haue spoken d See ibid. sect 9. 10. c. in mine opinion sufficient to satisfie any moderate man and vpon occasion I haue much more to say But reade aduisedly at your leysure B. Iewel B. Morton D. Field and our other learned Protestants or our most iudicious King Iames his bookes or reade onely B. Bilsons booke e B. Bilson The true difference between Christian subiectioÌ„ vnchristian rebellion specially the first part p. 94. seq in 8. who writes fully enough and punctually of these matters and if you bee not prejudicate and obstinate beyond all reason you will be satisfied Onely I will adde here for the present one thing of the African Church about Saint Cyprians time and after The Contention betwixt the Bishops of Africa and the Bishop of Rome was so great that on the one side as Cassander f Cassander consultation arâ—ic 7. pag 54. obserueth Pope Steuen repelled Saint Cyprian à communione suâ from Communion with him See â—efoâ—â— châ—p 2â—â—â— admitted not to his speach the Bishops of Africa comming from Saint Cyprian as Legats yea and foâ—bade all his fraternity to receiue them into their houses denying them not only peace coÌ„munion but also tectum hospitium house-room lodging calling Cyprian Pseudo hristum dolosum operariâ—m a false Christ and deceitfull worker And on the other side Saint Cyprian and the Africans stood out thinking the Pope and the Italians in the wrong neither sued they neither cared they for the Communion of the Pope and the Church of Rome Doctor Harding saith g Hardings answer to Iewels challenge pag. 290. The whole Church of Africa withdrew it selfe from the Church of Rome by reason of this difference of Appeales and so continued in Schisme an hundred yeeres and in that time were brought into miserable captiuity by the Vandales Harding might remember that Rome it selfe about the same season in the space of 140. yeeres was brought to miserable calamities being sixe times taken by the wilde and barbarous enemies h B. Iewel ib. after which time of 100. yeeres Eulabius B. of Carthage condemning his predecessors disobedience and seeking reconciliation to the Pope did by publike instrument or writing submit and reioyne the African Church to the Roman And Boniface the Pope writes thereof to the Bishop of Alexandria exciting him to reioyce and giue thankes to God for this reconciliation saying that Aurelius Bishop of Carthage and his fellowes whereof Saint Augustine was one being set on by the Diuell had
Christ by saying g Ioh. 20. Sicut misit me Pater ego mitto vos gaue them his owne office and authority and made them his Vicars as the Fathers Chrysostome and Theophylact speake and Bellarmine alloweth h Ib. initio capitis And whereas Saint Iames the younger was ordayned Bishop of Ierusalem by the other Apostles as the Ancients shew that ordination was not a new power giuen him but a speciall application of his old power to that particular diocesse i Wherein Bellar. troubles himsâ—lfe idly de pont l. 1. c. 23 §. praetereaquod as also the translation of a Bishop to another Sea is not the making of a new Bishop but a meere application of the old to a new place k D Field ib. pag 116 117. §. 14. Thus you see sufficiently I hope that though the Church l Section 3 4 5. attributed much to Saint Peter yet m Sect. 10 11 12 not such supreme iurisdiction ouer the whole Church as now is claymed n Sect. 13. neither could the prerogatiues due to him descend to his successors no such thing can be proued either by the o Sect. 6 7 8 9. Scriptures or the p Sect. 11. Fathers but plainly the q Sect 10 12. contrary r Cyprian epist 67. D. Field Church book 5. c. 42. p. 288. Saint Cyprian saith wisely that Almighty God wisely foreseeing what euils might follow such vniuersality of power and iurisdiction in one man ordayned that there should be a great number of Bishops ioyned in equall commission that so if some fell the rest might stand and keepe the people from a generall downefall as it was in the time of the Arians wherein many Bishops were corrupted and amongst them the Å¿ See the next chapter sect 4. Liberius and before c. 1. sect 1. subsect 2. §. 5. Bishop of Rome others remayning sound and preuayling to saue the Church from generall corruption To conclude this great point we account this claymed iurisdiction to be one of the great corruptions of the Church of Rome a politike deuice to set vp an earthly Kingdome We know there was a Church of God vpon earth perfect and pure before there was a Church at Rome and that the Churches in other Nations of Corinth Galatia Ephesus Philippy c. had no dependance vpon the Church of Rome they were her sisters not her daughters equally branches of the Oliue tree Rom. 11. Rome was not the Root and they the Sprigs And the Church of Rome was more perfect and pure before this great iurisdiction was euer claymed and practised then euer it was after and saluation therein more easily attained We know that in the smallest Churches euen those in Philemons and in Aquila and Priscillaes houses Philem. 2. 1 Cor. 16.19 saluation was to bee had without subiection to Rome For wheresoeuer two or three are gathered together in Christs name Mat. 18.20 hee is amongst them They that heare his voyce and follow him Iohn 10 27. are his Sheepe and Church whethee they be vnder the Pope or no. And they that are built vpon the foundation of the Apostles and Prophets Ephes 2.19 20. Christ himselfe being the chiefe corner stone are not strangers and aliens but of the houshold of God and fellow Citizens with the Saints The condition of being vnder the Pope is no where required in Scripture but saluation promised wheresoeuer it is promised without it If nothing be necessary to be beleeued to saluation but what is deliuered in plaine words in Scripture or else thence deducted by euident consequence of reason as Bellarmine teacheth then this point is not necessary to be beleeued then saluation may be had without it The ancient Christians indeed reuerenced the Church of Rome and thought fit to keep in the Community of so famous a Church but they neuer acknowledged the Prerogatiue of the Bishop thereof to bee such that it was damnable to be from vnder him or separate from community with him or feared his excommunication as damnable For the Greeke Church which was a long time a principall part of the Christian world was neuer subiect to the Roman Bishop See B. Morton Causa Regia cap 1. §. 4 pag. 4. but as Bellarmine confesseth a Bellarmine in Praefat. ad libros de Rom. Pont. pag. 15. diuided from the Roman 800. yeeres And b Bellar. li. 3. de verbo Dei c. 6. § secundo All the Churches of Asia were excommunicated by Pope Victor vniustly and contrary to the course of all his predecessors as both Irenaeus with his Westerne Bishops and all the Easterne Bishops manifested it vnto him and therefore they little regarded it though as Bellarmine saith c Bellar de Rom. pont li. 2. c. 19. §. At objicit we neuer read it was recalled or they absolued d Binius Annot. in Concil 1. Carthag Pope Steuen threatned the African Bishops with excommunication which they ioyning with Saint Cyprian the famous Bishop of Carthage made none account of e See before .12 Saint Cyprian was notwithstanding alwaies accounted in the number of Catholikes f Bellar. lib. 2. deconcil c. 5. §. 1 and afterward crowned with Martyrdome In Saint Augustines time the African Fathers g Card. Cusan concord cath lib. 1. cap. 20. continued to withstand Pope Celestine and his successors and stood willingly excommunicated an hundred yeeres as appeares by the Epistle of Boniface h See before §. 12. whereof I spake before i Bellar de Rom. pont lib. 2. c. 25. Bellarmine and k Salmeron rom 12. tractat 58. p. 498 col 1. Baronius that deny the story thereof and would discredit that Epistle know very well that many learned men of their side allow applaude and alleadge it as Lindan Sanders Harding Coster c. and so either are blindely deceiued or wilfully deceiue the world they know also that the African Bishops and among them Saint Augustine the Chiefe did very sharpely withstand the Roman Bishops clayme for Appeales to Rome and k Salmeron rom 12. tractat 58. p. 498 col 1. they know also that from the time of Saint Cyprian the Church of Africa began to be separated from the Church of Rome l Baronius tomâ— 5. anno 4â—9 â—u 93. In which time there were innumerable troopes of Martyrs that dyed for the Catholike Faith as Baronius confesseth m Baron tomâ— 8. anno 604. nu 55 58. Baronius describeth also out of Beda how the Churches of great Brittain England and Scotland were diuided a long time from the Roman Church and subiection to her rites which were commanded vnder paine of excommunication and stood out in Gregory the Greats time aboue 600. yeeres after Christ and would not yeeld the desired subiection for all that Augustine could doe and yet they were accounted Catholike Christians and on one day twelue hundred of them were crowned with Martyrdome dying
for the Faith of Christ contra Northumbrot infideles as your histories tell vs n Galfrid Monum hist lib. 1. cap. 12 13. In these latter times our Aduersaries reckon examples enow o Azorius Iesuita Institut moral part 1. lib. 8. cap. 20. §. Decimo quar of Greekes Armenians Ruthenians Aegyptians Aethiopians and other remote parts of the world which doe not acknowledge the Pope to bee their superiour no more than the Protestants doe And yet your Azorius a choyce man deliuering the doctrine of the Roman Church dare not affirme them to be heretikes but excuseth their opinions different from the Romists and cals them onely Schismatikes because they refuse the Roman superiority To say nothing of the Protestants whereof there are innumerable in Germany France Britaine Pelonia Dauid Bohemia Hungaria Heluetia Suetiâ— Silesia Morana Transiluania and other parts which in this age make the greater part of Christendome which all reiect the Roman Hierarchy as contrary to the Apostles doctrine and the Primitiue Church for many ages It may seeme strange that any man that hath any dram of Christian Charity or come of Christian salt in his heart should perswade himselfe or force his heart to thinke that so many learned Bishops of old time and Christians suffering Martyrdome for Christs sake and such infinite store of people of all nations in these latter ages professing Iesus Christs religion holding all points necessary to saluation and for them suffering losse of goods imprisonment banishment death and depriâ—ation of all earthly comforts besides it should cease to be Christians and become damned creatures onely because they will not become subiects to the Pope of Rome as to their superiour who as they are verily perswaded sitteth as Anrichrist in the Church of God abrogating many of Gods Lawes and establishing his owne Or shall they that in tendernesse of Conscience haue reformed many grosse abuses in life and errors in doctrine which had crept into the Latine Church bee condemnâ—d for reforming them and not communicating with him in his continued abuses though they hold all good things with him and refuse nothing which the Scriptures and pure Antiquity hath deliuered No my friend Be you Antiquus if you will and sticke to Hildebrands dictates broached eleuen hundred yeeres after Christ when Satan was newly loosed or to Boniface the eights decree 200. yeeres after Hildebrand for that is your greatest Antiquity I will bee Antiquissimus and hold the old Religion which the Apostles taught which the first Churches held the East the South the West the middle Churches yea all Churches euen the Roman Church it self for many hundred yeeres next after Christ according to which patterns the Protestants haue reformed their Churches in these latter ages as neere as was possible for them and make no more doubt of saluation therein then of the holy Fathers Saints and Martyrs of former times which reiected the Popes superiority and soueraignty as we doe CHAP. 7. Of the Popes infallible iudgement in guiding the Church by true doctrine § 1. It cannot be proued by Scriptures or Fathers or by the Analogy to the chiefe Priests of the old Testament § 2. Neither is such infallibility now necessary in any man § 3. But if in any man most improbably in the Popes whereof some haue been children and many most wicked men and monsters of men § 4. And many Popes haue erred De facto in Iudgement § 5. Which the Romists distinctions and euasions cannot auoyd § 6. The manifold and manifest Iudgement of Antiquity ouerthroweâ— this supposed infallibility For § I. The Ancients euer accounted the Pope fallible § II. And neuer in their writings mentioned their Infallibility § III. But reiected often both their iurisdiction and Iudgement § IIII. Which if they had beene established and beleeued the Fathers studies and commentaries vpon the Scriptures had beene in vaine § V. And Councels had beene called to no purpose §. 1. Antiquus SVppose the Popes claymed-supreme-gouernment ouer the whole Church cannot bee proued by Scriptures nor Fathers yet if he haue infallibility of iudgment in all points of heauenly doctrine we are bound to submit vnto him Antiquissimus Proue that hee hath such infallibility and we wiil submit to his iudgement Antiq. It is proued by the text a Be lar de Rom Pont. lib. 4 cap. 3. Luk. 22.31 32. Simon Simon Behold Sathan hath desired to winnow you like wheat but I haue prayed for thee that thy Faith should not fayle and when thou art conuerted Strengthen thy brethren Antiquis These words are no way appliable to Peters successors except you will haue them first deny Christ outwardly though faith fayle not in their heart and secondly conuert and afterward strengthen their brethren Else these things are proper to Peter who indeed was so grieuously tempted by Sathan that in that triall through the extremity of feare he denied Christ and that with bitter imprecations but yet by vertue of Christs prayer he denied him not by infidelity the perswasion of his heart remayned the same it was before then repenting bitterly for his outward Apostacy and receiuing the sweetnesse of Gods mercy in forgiuing conuerting and strengthening him hee was able and fit to strengthen his brethren to preuent their like fals or restore them after their fals by hope of the like mercy Thus your Iesuite b Sa Iesuita schol in Luk. 22 id est sicut ego orando te prote i inquit interlinearis glassa ne deficeres sictu infiâ—miores sratres exemplo tuae poenitentiae consorta ne de veâ—ia desperent Seâ— Ar as Mortanus Aquinas Catena on this place Sa interprets this place truely alleadging the interlineall glosse for it And thus doth c Theophylact. vpon Luk. 22. Theophylact also attributing the confirmation of his brethren not to Peters constancy in the true Faith but to his sence of Gods tender mercy recalling and recouering him by which he was able to strengthen the weaâ—e to comfort the sorrowfull to confirme the doubtfull and to rayse them vnto assured hope of finding mercy that otherwise were ready to despaire For who will not be confirmed saith the same Theophylact by Peter in the comfortable perswasion of Gods gracious mercy to repentant sinners that seeth him whom Christ had so much hoâ—oured after so shamefull and execrable fault of Abnegation of his louing Master the Lord of life not onely receiued to mercy but restored to the dignity of the prime and chiefe Apostle Bellarmine bringeth some reasons and allegations to proue those words of Luk. 22 to make for Saint Peters and his successors infallibility but all farre too weake to proue his purpose See them fully examined and answered by D. Field d D. Field Church booke 5 chap. 42. who answers also the other allegations of Mat. 16.18 Vpon this Rocke I will build my Church and of Iohn 21.15 16 17. Feed my sheepe seed my lambes Vpon which the infallibility of the
Sacra Scriptura est Regula credendâ— certissima tutissimaque saith Bellarmine i Bellar. de verbo Dei l. 1. c. 2. § quare cuÌ„ The Scripture is the most certaine and safe rule of Faith and Spiritus dominatur in conscientijs fidelium The holy Spirit rules in the faithfuls consciences making them all to submit to the word of God and though disioyned in Nations Lawes and Languages yet still to consent in the substantiall points of reformed Religion and constantly to suffer for them in persecution which vnity is not wrought by any Kingdome inter nos among vs such as the Pope assumeth but by Christs Kingdome intra nos within vs ruling our hearts by his Word and Spirit which Kingdome hee saith is not of this world but meerely spirituall and diuine §. 3. But now as if Gods truth stood need of our shadowed lies to maintaine it or that humane policy could deuise better means for the gouernment of Gods Church then either he by his own prouidence hath prescribed or the Ancient Primitiue Church practised or else which is the truth because there are some newer doctrines and practises to be maintained neither imposed by God nor able to stand of themselues we forsooth must deuise to set vp a man as blinde and corrupt as our selues and attribute vnto him infallibility in iudgment and vnbounded iurisdiction in gouernment which neither Scripture Fathers nor any reason doth giue him and by him we must suffer our selues to bee ledde blindefold in a conceit of greater peace and vnity than the Truth and Gods Spirit at first afforded which is a meere dreame and not onely a carnall but a most deceiuable policy and no better than the Priests of Antichrist may plot in being content to yeeld themselues to the whole guiding of their wicked Master and attribute vnto him infallibility of iudgement without ground or reason §. 4. That the Popes infallibility and iurisdiction haue no ground in the Scriptures or Fathers I haue shewed before with many reasons against them both Now since you vrge the profit thereof I will shew you the vnprofitablenesse and the intollerable inconuenience thereof to the Church Princes and Common-wealthes Antâ—q If you can doe so you shall goe beyond my expectation Antiquis I haue done it in part already See before book 1. cap. 5. §. 3 5 c. when I shewed you how the Popes earthly kingdome erected and maintained by many vniustifiable practises and polices spoyleth Christs heauenly Kingdome and robbeth earthly kingdomes of wealth peace comfort and many other blessings as by exempting all the Clergy both their persons goods and lands from the gouernment right or maintenance of secular Princes and Magistrates By making the Pope superiour to Emperours and Kings to depose them and dispose of their Kingdomes to others if he thinke it good for the Church and to that end freeing subiects from their sworne fidelity and arming them against their Soueraignes A doctrine fruitfull of treasons and rebellions Ib. sect 7. By dispensing and dissoluing oathes couenants and leagues and all other bonds and sinewes of humane society peace and security Ib. sect 8 9. By dispensing with Gods Lawes in matrimoniall causes and in other matters of great moment Ib. cap. 6. per totum As also by many hurtfull policies to maintaine this power depriuing Gods people of Gods word and authorizing Monks and Friers to preach where they list without controule of Bishops corrupting diuinity by Schoolmens subtilties Iesuits Statists and Incendiaries and many other deuices to draw to their faction the Wealth and Soueraignty of the word Meditate and consider well of that which then I declared and you will be satisfied that a number of things in the Papacy practised are most vnprofitable to the Church and vntollerable to Princes and Common-wealths §. 5. But to satisfie the more thorowly I will shew you some examples Hildebrand who as Onuphrius saith first set vp the Popes princedome made himselfe Pope by help of the Diuell so he was accused by a Synod a Trithem chroÌ„ Hirsaugiens an 1081. Auentin annal Boior l. 5. Marian chroÌ„ l. 3. an 1081 c of 30. Bishops of Italy France and Germany and by the ayd of armed men with some few of the Clergy and furthered by the great riches of Maud a powerful Gentlewoman of Italy his familiar friend without either the b Carlt. iurisd cap. 7. §. 103. Benno Naucler generat 36. This story I collect out of those histories and our learned men K. Iames BB Iewel Morton Carlton Bilson Vshâ—â— c. Emperours consent or the Cardinals hee called his name Gregory the seuenth Being now warme in the Popes Chayre he cites the Emperour Henry the fourth anno 1076. to appeare and answere in a Synod at Rome to crimes obiected against him vpon paine of present deposition Henry cals a Synod at Wormes where all the Teutonick Bishops except the Saxons renounce Hildebrand from being Pope and to their decree the German and French Bishops and most of the Italian Bishops assembling at Papia subscribed taking their oathes neuer to obey him more as Pope With this decree Caesar sends his letters to Hildebrand renouncing him and pronouncing him deposed from the Popedome The letters and deposition were deliuered in a Synod at Rome whereupon Ioannes Portuensis episcopus rushed vp and cried out Capiatur let him bee taken at which word the Prefect of the City and souldiers were at point to take and slay him in the Church But he stoutly catching vp a sword and calling vpon the name of Peter Prince of the Apostles with solemne words cursed the Emperour depriued him of his Empire absolued all Christians from their oath of fidelity made vnto him and forbade them to obey him as King And this was the first time that euer any Emperour or King was pronounced deposed by the Pope and subiects set free from their Alleagiance as c See Onuphrius cited before Booke 1. cap. 4. §. 9 10. Vrspergens fol. 226. B. Carlton Iurisd c. 7. §. 105. Malmsburiensis hist in Willm primo Angl. Reg. Otho Frising in vita Henrici 4. l. 4. c. 31. B. Vsher De Eccles succes cap. 5. §. 6. Onuphrius and many other historians say This Emperor Henry saith Vrspergensis was valiant and fought 62. set battles in number surpassing M. Marcellus and Iulius Caesar of whom the one fought 30. the other 50. This fact of Hildebrand opened all mens mouthes with outcries against him calling him Antichrist and that by deuising fables corrupting histories abusing Scriptures through his headlong ambition hee sought the rule of the world vnder the title of Christ and played the rauening wolfe in sheepes cloathing spoyling all religious piety raysing warres seditions rapes murders periuries and all euils Thus cryed the world saith Auentine Meane season Hildebrand prosecuting the deposition of Henry stirred vp the Saxons against him offring to make them Kings of the whole West besides
Religion in this point Antiq. I must needs doe so and I doe not thinke them true Catholikes that hold and practise this point of Supremacy Papists they may bee as you terme them for so holding with the Pope but Catholikes they cannot be for this Doctrine is not Catholike §. 14. Antiquis Doe you not see also how greatly you shake the Popes authority by this meanes and ouerturne the foundation of his Supremacy for your Popes haue both claymed and practised this full authority as well in ciuill and temporall things as in Ecclesiasticall and vpon the same grounds And your learned Doctors thinke their grounds as firme for the one as for the other Your Great Bellarmine vpon whom you so much rely saith o Bellarm. de Pont. Rom l. 5. cap. 6. initio Although the Pope as Pope hath not any more temporall power which other Doctors say he hath yet so farre as it may make for the spirituall good he hath supreme power to dispose of the temporall things of all Christians And p Ib. cap. 7. hee labours to proue that the Pope may depose Princes and dispose of their kingdomes if he finde it good for the Church as a sheephard may deale with Wolues and vnruly Rammes and other sheepe And many of your Doctors haue the like as Eudaemon Ioannes Sidonius Suarez Becanus Mariana Grotzerus Costerus Baronius Sanders Allen and thousands more Antiq. I am very sorrowfull that so great learned men should hold such an opinion I hold them erroneous and euill Antiquis Then you must confesse that the Church of Rome may erre and that in a maine point both of doctrine and practise to the great hurt of the Catholike Church and many mens destruction both of body and soule in being traytors and rebels against their Soueraignes and murderers of people of which crimes your Popes and Doctors are guilty Antiq. I must needs grant that some haue erred in the Church but not the whole Church neither I hope hath any Pope taught this Ex Cathedra Antiquis This some is a large some the greatest part of your Church and I thinke the Pope teacheth it Ex Cathedra when hee decrees it out of his Pontificall iudgement and authority and sends out his iudiciall excommunications vnder seale against Princes to depose them as Pius 5. did against our Queene Elizabeth and Breefes to forbid his Catholikes to take the oath of ciuill Alleagiance as Paulus 5. did to our English Now consider well what you grant in effect that the greatest part of the Church yea the most conspicuous and eminent men in the Church and the Pope also may erre in some great and dangerous point and yet because some few inferiour and obscure persons hold the truth the true Church is still sufficiently visible and illustrious This you had not wont to yeeld to the Protestants See card Perons oration in the third inconuenience In K Iamâ—s his Remonstrance p. 183. 187. c. Cardinall Perone dare not grant it but saith this would proue the Church of Rome to be Antichristian and hereticall and to haue ceased to be the Spouse of Christ for a long time and to haue taught many points without authority as Transubstantiation auricular confession c. for these he ranketh with the Popes power to depose Kings and if the Scriptures yeeld no ground for the one no more doe they for the other These and diuerse other points which they hold different from vs haue no other ground but the authority of that Churâ—h which is found to erre in great and dangerous matters See this in B. Whites answer alleadged p. 87 Your owne learned Iesuite Mr Fisher vpon whose iudgement your English Roman Catholikes doe much relye saith Thâ—t if the Church could deliuer by consent of Ancestors together with truth some errors her Traditions euen about the truth were questionable and could not be beleeued vpon the warrant of her Tradition and this he proueth substantially Neither doe we receiue doctines vpon the Churches warrant only as Doctor White there largely learnedly sheweth but vpon their agreeing with the holy Scriptures Now we may assume The Church of Rome doth deliuer by consent of many Ancestors from Gregory 7. time to our times some errours as this concerning her power to depose Kings and dissolue oathes of Alleagiance c. Ergo her traditions or teaching are questionable and cannot be beleeued vpon the account of her Tradition Consequently all other her doctrines not grounded vpon Scripture are questionable and our subiection to her iudgement vnnecessary Antiq. Truly if I grant the former doctrine of her power to depose Kings c. to be erroneous as I must needs grant I know not how to auoyd this reason 1 Booke 1. cap 1. And therefore not to trouble you longer at this time Since you haue shewed me 1. that your Chuch differeth nothing from the Romish Church in the old true doctrine which it continueth but onely in some corruptions which it hath added and that 2. corruptions may in time come into any particular Church the Roman not excepted 2 cap. 2. but warned thereof by the Scriptures 3. 3 cap. 3. shewing also the time when they grew obseruable and notorious in the Roman Church 4 cap. 4. and 4 that they were opposed from time so time and reformation called for 5 cap. 5. shewing also 5. the principall points wherein the difference consists and that you hold all necessary doctrines 6 cap. 6. 6. misliking many policies by them vsed to maintaine their new corruptions And further haue shewed mee Booke 2. that this your Church for the substance of the doctrine thereof hath alwayes beene visible 7. as all one with the Primitiue Church 7 cap. 1. and the Greeke and Easterne Churches and the Waldenses that separated from the corruptions of the Papacy yea and with the Roman Church it selfe excepting the Papacy and the maintainers thereof although in some 8 8 cap. 2. ceremonies and priuate opinions both you and the Romish haue departed from fome Fathers wherin 9. 9 cap. 3 also there was difference among themselues as there is also still among the Roman Doctors And further you haue shewed mee 10. 10. cap 4. a Rule to iudge all Churches and Christians by By which Rule iudged right by the Roman Doctors you approue your selues to hold all things necessary to saluation and thereby to be the true Church of God and agreeing therein with all true Churches that are or euer were in the world yea and that 11. 11 cap 5. your Bishops and Ministers haue as good succession from the Apostles as any other in the world although 12. 12 cap. 6. 13. cap. 7. you admit not the B. of Romes Supremacy ouer al Churches and Christians in the world neither 13. his Infallibility both which you proue to be vnknowne and vnreceiued of the Ancients and 14. 14 cap. 8. both vnprofitable and
Consider the Doctrine of the Fathers §. 4. B. Vsher grau quaest cap. 6. §. 5. and of your owne learnedest men speaking especially of the time of Sathan let loose c Aug. epist 80. aâ— Hesychium Saint Augustine saith Ecclesiam non appâ—rituram impijs tunc persecutoribus vltra modum saeuientibus The Church shall not appeare the impious persecutors then beyond measure raging d Greg. in Iob lib. 9. cap. 29. Gregory The Church as one weakned with old age will scarce bring forth children by preaching e Sermâ—n dâ— consummatione mundi Antichristo edit Coloâ— 1603. pag. 219 Ephraim Syrus Men will earnestly enquire whether the Word of God be any where vpon earth and it will be answered No where f Soto in 4. Sâ—nt dist 40. q. 1 â—rt 1. Dominicus à Soto your great schooleman saith That faith will be extinguished in the world and vnder the leading of Antichrist the City of God will be ouerthrowne And of preaching the Word of God your g Aquin. Comment in cap. 9. Apocal. Aquinas saith At first when Antichrist is borne before he haue enlarged his power there will be preaching but after he is in his greatest domination then preaching he meaneth preaching of the truth will be particular and not as now generall nor so solemne as now And before Aquinas This wrote h Apud Vsher ibid. Valent. post lit t. Vsher ib. §. 7. Joachimus Abbas Florensis The whole Church of the Saints will be hidden for so the Elect of God will bee wise for themselues that they will not presume to preach publikely the darkenesse preuailing not that they will cease to encourage and exhort the faithfull more secretly but because they will not dare to preach openly §. 5. Haply you will appropriate this to be the last times of Antichrist which your Doctors hold to be very short but your Valentinianus extends it to other former times and applies it to the times of the Arrian Heresie Of which i Nazian initio Orat. 25. ad Arianos Nazianzen writes thus Where are they now that obiect pouerty vnto vs and insolently brag of their riches which define the Church by multitude and scorne the little flocke whereof k See Hilar. contra Aurent Bâ—sil â—pist 70 71. Vitam Aâ—tonij inter oâ—â—ra Atâ—anâ—â—ij other Fathers say l Vâ—ncen◠〈◊〉 commâ—â—iâ—oâ—â— that almost the whole world was shooken with the cruell tempest of that sudden heresie 〈◊〉 Bâ—câ—â—ri 〈…〉 so that it defiled not onely the parts of the East and West but entangled also the South and North and the Ilands with the perfidiousnesse thereof n Hieronymus contra Luciferianos So that the whole world groaned and wondered that it was become Arrian But the o Athanasius epist ad solitariam vitam agentes godly true followers of Christ as that great Prophet Elias were hidden and thrust themselues into holes and dennes of the earth or continued wandring in the Wildernesse For p Basil epist 69. auoyding the houses of prayer which were then become schooles of impiety they were compelled to lift vp their hands to the Lord in deserts and q Vincent Lirin in commonitorio the greatest part being thrust out and banished from the Cities were among the deserts holes sauage Beasts and rockes with hunger thirst nakednesse afflicted worne and wasted And r Basil epist 17. when they suffered the same things that their Fathers suffered yet they were not thought to suffer for Christ because their persecutors also were called by the name of Christians Thus was it with the true Christians in the Arians times thus with the Church of God in the middletimes after Sathans loosing thus with the Protestants in those later times all persecuted by them that called themselues Christians and Catholicks and held the chiefest places in the Christian world And such was the paucity and obscurity of Christians in the Arians times that S. Å¿ Basil ib. Basil cryes out An Ecclesias suas prorsus reliquit dominus Hath God verily forsaken his Church Is it now the last houre and doth the defection or departure thus take beginning that now henceforth that man of sinne that sonne of perdition may be reuealed c. But let vs heare the very words of your owne learned Iesuite t Greg. de Val. Analysis fidei lib. 6. cap. 4. probatione 4. §. Iam vero §. 6. Gregory de valentia who grants as much as we desire Now to refute the cauils of Sectaries saith he Note we doe not say The Church is alwayes alike conspicuous or alwayes alike easie to be discerned For we know it is sometimes tossed with the waues of Errours Schismes Persecutions so that to the vnskilfull not wisely esteeming the reasons of Times and Circumstances of things it is hard to be knowen Which then specially happened when the perfidiousnesse of the Arians domineerd well neere in all the world For at that time wrote Saint Ierom that the ship of the Church was almost ouerwhelmed And Hilary admonished in many words that the Church at that time was not to be sought Jn tectis exteriori pompa sed potius in carceribus speluncis not in houses or Temples and outward pompe but rather in prisons and caues Therefore we deny not but that it is harder to discerne the Church one time then another But this we affirme that it may alwayes be knowne of them that weigh things wisely For in that very time when it seemed to be hid compared with the times foregoing it might be perceiued that the Church was not with the multitude of Innovators but rather with those few who followed that which the ancient Fathers of the Church and all the faithfull held with great consent and long continuance Thus writes Gregory of Valence §. 7. Out of which testimony I obserue 1 That he excludes the perpetuall and vn-interrupted glory of the Church as not necessary nor any marke of the Church as you and many of your side make it 2 He grants that the Church may be in a few and not alwayes in the great multitudes 3 It may be onely in secret places prisons dennes and caues and not be found in temples and houses 4 It may be hard to be discerned and knowne 5 It is discerned and knowne not to euery one but to them that weigh things wisely 6 It is not with Innovators such as bring in nouelties or new doctrines but with them that hold what the ancient Church and Fathers held with great consent and long continuance This note makes wholly for the Protestants who reform the Church according to the first and best times and against the Church of Rome which hath brought in the worshipping of Images the Popes supremacy halfe Communions priuate Masses sale of Pardons and other things vnknowne to the Fathers and the Primitiue Church Antiquus Of these things we shall consider hereafter §. 2. The
perswaded to correct things manifestly amisse and to reforme themselues There needs no Counsell thoâ—e need no syllogismes there need no alleadging of places of Scripture for the quiering of these stirres of the Lutherans but there is need of good minds of loue towards God and our neighbour and of humility c. Thus writes Contarenus I might cite your Thu anus and many others that lay the fault of the diuisions rents and differences in the Church vpon your Pope and Prelats Bad Statists and worse Christians But I pray you what other differences of moment do ye finde among the Protestants Antiquus When the Diuines of the Reformed in France were called to the Mompelgart colloquy in the yeare 1586 they looked for no more differences then of our Lords Supper which you spake of but they found more of the Person of Christ of Predestination of Baptisme of Images in Churches Antiquissmus They found those fiue indeed And it was a wonderfull prouidence of God that so many seuerall Countries Kingdomes and States abandoning the abuses of the Church or rather Court of Rome and making particular Reformations in their own dominions without generall meetings and consents should haue no more nor greater differences then these And of these the first two of Christs presence in the Sacrament and of the communication of properties of the diuinity and humanity in the person of Christ are in a maner all one and reconciled both alike Concerning the two next the differences among the Fathers who notwithstanding still continued members of the same true Catholik Church may well excuse the differences among the Protestants And for the fifth difference concerning Images it proued no difference at all Both sides therin fully agreed But these are not the Tithe of the differences amongst your men and in these fiue which you reckon many of your owne men differ one from another and yet with you are good Catholiks Antiquus Happily I might insist vpon many other differences among you if I carried a minde rather to number then to weigh them But I will name onely one more the great and scandalous dissention among you about the gouernment of your Church betwixt the Bishops and Formalists on the one side and the Puritans or Separatists on the other side Antiquissimus Both these sides agree in all necessary sauing points of doctrine But in this very point of gouernment D. Field Appen first part pag. 120. first pull out the beame out of your owne eyes before you stare vpon our motes Some of your Doctors hold that the Pope is aboue Generall Councels some that he is not Some hold that the pope hath the vniuersality of all Ecclesiasticall Iurisdiction in himselfe Others hold the pope to be onely the Prince Bishop in order and honour before other which are equall in commission with him and at the most but as the Duke of Venice among the Senators of that State Some hold that the pope may erre Iudicially Others that the pope cannot erre Iudicially Some hold the pope to be temporall Lord of al the world Others hold that he is not so Some hold that though the pope be not temporall Lord of the world yet in ordine ad spiritualia he may dispose of the Kingdome of the world Others hold that the pope may not meddle with Princes States in any wise §. 5. Antiquus The differences among Protestants you say are not great but I am sure their dissentions are great bitter scandalous and odious while they write most virulent inuectiues one against another damne one another most grieuously for their different doctrine without shew of any touch of Christan mortification or moderation Antiquissimus Those that do so are much to blame It is farre from mee to defend them Yet you know sometimes very holy and well mortified men may happen into strange contentions euen for smal matters Saint Paul and Barnabas appointed by the Holy Ghost to ioyne for the worke of the ministry in planting Churches among the Gentiles Acts 13.2 which they did very laboriously cheerefully with good successe and though they suffered persecution in doing it yet were comfortably deliuered and allwayes found God who had sent them present to protect and blesse them and afterwards they were sent by the Church to Ierusalem to the Apostles and elders Acts 15.1 2. about questions that troubled the Church and by the whole Councell of Apostles they were sent againe Iointly to the Churches of Antioch Syria and Cilicia and other Nations to giue them notice of the decrees of the Councell to direct and confirme the brethren now hauing deliuered their message and done their businesse imposed at Antioch and were so to go forward to Syria and Cilicia They fell to contention and for a matter of no great moment to wit Barnabas would haue Iohn to goe with them and Paul refused him the contention grew so sharp that they parted company and went seuerall wayes See how flesh and blood boyled in these good mens hearts Euen in those mens hearts whom God had made speciall choyce of and Ioyned them together for his most especiall and extraordinary workes vpon whom the Church of God after fasting and prayer had laid their hands and separated them to goe Ioyntly together about that holy busines who had power to doe many miracles and extraordinary workes Acts 15. who made report of the wonderfull successe which God gaue them in conuerting the Gentiles to the great admiration and consolation of the Apostles whom the Apostles sent againe with their decrees to the Churches euen these holy men fell out for a light cause and parted company Haply some man might say Are these to be accounted truely mortified and holy men who were carried away with such a humor of pride and sâ—lfe will that neither of them would yeeld to other are these guided by the spirit of God the spirit of peace loue concord humility are these fit to teach others that cannot ouerrule their owne passions or haue they no part of the spirit of God but are men ouerborne with haughtinesse wilfullnesse stubbornesse vnfit for men of this profession able to make men vtterly distaste and abhorre whatsoeuer they preach Thus would some men gather out of this action But Saint Paul a chosen vessell yet still an earthen vessel who knew well he had his cracks and his flawes himselfe gathereth another thing 2 cor 4.6 2 Cor. 4.6 God who hath commanded the light to shine out of darknes hath shined in our hearts to giue the light of the knowledge of the glory of God in the face of Iesus Chirst But we haue this treasure in earthen vessels that the excellency of the power may be of God and not of vs. Secondly At the first Councell of Nice many Churchmen offred vp to the Emperor Constantine Bills of Complaint one against another Zozomen hist lib. 1. cap. 16. which the Emperor tooke very ill and said this was worse then
hee shall appoint open or secret enemies to the State against their King and to take armes against him and by warres insurrections or treasoâ—s to throw the Land on heapes and bring in a Chaos of miserable confusion Or suppose the Bull goeth so farre as Pius V. his Bull against our right gracious and famous Queene Elizabeth to pronounce the King to bee no King to discharge the subiects from their allegiance to him to command them to take armes against him and by any meanes to depose or bring him to ruine Now the Kings life and the spoyle of the Kingdome and the damnable sinne of the people must depend vpon this Breefe or Bull for it must be executed whether it come from the Pope as a man or as Pope Poore blinded people must be ledde with a Piè credendum and neither haue the meanes or any minde to know whether this Bull came from the Pope canonically entring or maturely deliberating or wisely and orderly proceeding if any such thing can be imagined in such mischieuous practises or whether it come from a Non-Pope or misinformed or vniust Bellar. de Rom. pent l. 4. c. 2 §. Deinde Catholici conueniunt Pontificem siue errare possit siue non esse omnibus fidelibus obedienter audiendum rash or ill aduised howsoeuer it is No man must iudge Christs Vicar but for conscience sake and vnder paine of damnation all must obey Alas that Christs pretended Vicar should doe the workes of Antichrist Alas that men piously minded should be so impiously bewitched to become the instruments of Antichrist thinking to doe seruice to Christ himselfe Alas that learned men should abuse Gods gifts of wit learning and other talents bending all their forces to maintaine such doctrine Antiq. Sir keepe your passion for other company Reason shall preuaile with mee more than passion Antiquis Deare friend it is not passion but compassion to poore deceiued soules brought into such damnable courses by such efficacy of delusion though I know not how in such causes a good man should not be passionate §. 6. §. I. But to returne to Reason from which your Reasonlesse distinctions drew me In our former examples of Popes errings doe you not see that although the Papists of this age excuse Honorius of all heresie and count him a Saint yet the Catholikes of former ages accounted him an heretike for the sixt generall Councell condemned him Bellar. de Rom. Pontif. l. 4. c. 11. and if that Councell were misinformed or corrupted as Bellarmine imagineth and thereby induced also the seuenth Councell and Pope Leo also to curse and condemne him yet it appeareth thereby that they thought it possible for a Pope to be an heretike and surely neither Liberius nor Honorius nor any other Pope had euer beene taxed of heresie if the world had then thought the Popes to bee infallible §. II. This also giues vs another argument against the assertion of the now-Church of Rome that none of the Ancients euer knew or acknowledged any infallible Iudge in the Church Mr Bedels letters to Wadsworth p. 53. 59 â—0 though wee may imagine such an one would haue beene a wonderfull benefit in securing all men fâ—om error with great tranquility of the Church in easing leatned men of much vnnecessary contention and of great labour and study and choaking all heresies both easily and quickly and thereby Diuinity should haue had the honour aboue all other professions to reduce all doubts to certaineties If any such thing had beene it were most strange that the Ancients writing of all other points of Christian doctrine should neuer speake word of it being a thing of such excellent and necessary vse as is imagined therefore their very silence thereof proueth there was no such thing But their contentions with the Pope shew it more fully For no man that beleeueth the Pope to be the infallible Iudge of the Church and so appointed by God §. III will refuse his opinion or gouernment But we find the ancient wise and holy Bishops made no bones ordinarily to reiect them both In the very infancy of this affected Supremacy a See this story in Euseb hist l. 5. c. 24 25 26. when Pope Victor tooke vpon him to excommunicate the East Church for not concurring with him in the Celebration of Easter day not onely Polycrates and the Easterne Bishops reiected his decision but most of the Westerne as Irenaeus with his French Clergy grauely reproued him of too much presumption b See Cyprians Epistles Afterwards when the Pope tooke vpon him to heare Appeales of men pretending to be wronged by their owne country officers which is the smallest portion of Supremacy yet Cyprian an holy Martyr resisted him c Bellar. de pontif Rom l. 4 cap 7. and the whole Nation of Africa refused his iudgement and gouernment yea Saint Cyprian with a Councell of fourescore Bishops decreed directly against the Pope d Concil â—arthag de Haeret. bâ—ptiz inter opera Cypriani And when Cornelius Bishop of Rome with a Nationall Councell of the Bishops of Italy had decreed Non debere Haereticos rebaptizari that heretikes should not be rebaptized yet Cyprian thought and taught the contrary Constat Cyprianâ—m contrariuÌ„ sensisse mordicus defendisse saith Bellarmine e Bellar. l. 2. dâ— concilijs c. 5. See Euseb hist li 7 cap. 2 3 4. See these and many more the like histories in B. â—ilson True â—iffâ—â—eÌ„ce part 1. p. 96. c The Fathers of the Councell of Africa and Saint Augustine among them resisted three Popes in succession Sosimus Bonifacius and Celestine about Appeals to Rome These things are notorious and histories haue many more the like and though some of these were in the wrong yet they alwayes thought the Pope in the wrong and would neuer haue opposed him had they thought him their infallible Iudge By their doings therefore and writings they shewed the generall opinion of men in their times that the Pope was not generall gouernour ouer them and that he was as fallible in iudgement as other Bishops Bedel letters pag 61. Consider also If the Pope were the infallible interpreter of Scripture and could not erre in his interpretations why did Pope Damasus consult with Ierom about the sence of many places of the Scripture and not rather set down the sence thereof himselfe and declare with his owne pen what the whole world should hold without danger or possibility of error Or why haue our fond Fathers macerated their bodies and beaten their braines to write Commentaries vpon the Scripture and not rather registred the Popes Expositions which had beene a worke worth all the Fathers books and indeed equall to the Canonicall Scriptures or better and more vsefull for the Church whereas now many condemne that of the Canon Law for blasphemy where it saith by a shamefull corruption of Saint Augustine that the Decretals of Popes are inrolled amongst the