repraesentet totam ecclesiam vniuersalem tamen in veritate ibi non est vera ecclesia vniuersalis sed repraesentatiue quia vniuersalis ecclesia coÌ„stituitur ex collectione omnium fidelium Vnde omnes fideles orbis constituunt istam ecclesiam vniuersalem cuius caput sponsus est ipse Christus Papa auteÌ„ est vicarius Christi non verè caput ecclesiae vt notat glossa in Clem. Ne Romani de elect quae notabiliter dicit quòd mortuo papâ ecclesia non est sine capite ista est illa ecclesia quae errare non potest Vnde possibile est quòd vera fides Christi remaneret in vno solo ita quod verum est dicere quod fides non deficit in ecclesia Sequitur Christus ante passionem orauerat pro Perro vt noÌ„ deficeret fides sua ergo non dicitur deficere nec etiam errare si remanet vera fides in vno solo For concerning matters of faith euen the iudgement of one that is a meere lay man ought to be preferred before the sentence of the pope if that lay person could bring better reasons out of the old and new testament then did the pope And it skilleth not if one say that a councel cannot erre because Christ praied for his church that it should not faile For I say that although a general councel represent the whole vniuersall church yet in trueth there is not truely the vniuersall Church but representatiuely For the vniuersall church consisteth of the collection of all the faithful Whereupon all the faithfull in the world make this church vniuersall wherof Christ himself is the head The pope is the vicar of Christ but not truely the head of the church as noteth the glosse vpon the Clementines which saith notably that when the pope is dead the Church wanteth not an head and this is that Church which cannot erre Whereupon it is possible that the true faith of Christ might remaine in one alone and so it may truely be said y t the faith faileth not in the church Christ before his passion praied for Peter that his faith should not faile therefore the church is not said to faile neither to erre so long as the true faith abideth in one onely Out of these wordes I note first that by the opinion of the great Papist Panormitan a meere lay mans iudgement euen in matters of faith ought to be accepted and receiued before the popes constitution if the lay man bring better reasons out of the scriptures then the pope doth Which saying doubtlesse is the foundation of the doctrine this day established in the church of England in all other reformed churches throughout the world Neither doe we craue more of the papistes then their owne doctors will affoord vs. I note secondly that a generall councell may erre because it is not the catholike or vniuersall church indeed I note thirdly that that church which cannot erre is not the visible companie of pastors and doctors but the inuisible societie of all the faithfull in the worlde Where by inuisible I meane not that any of the elect is inuisible in his corporal consistence but that the vniuersall congregation of the faithfull as vniuersall is inuisible that is to say that no one mortall man seeth or knoweth all true beleeuers in the church In which sense is truely verified the saying of Elias when hee cried out that he only was left alone For albeit it be true that there was a visible church in Iudea vnder the good kinges Asa and Iosaphat euen when Elias made his complaint that he was left alone and although also that Abdias had told Elias that hee had hid an C. prophets by L. in a caue so as Elias could not be ignoraunt of a visible church in the worlde yet is it most true with all this that the vniuersall church as vniuersall was inuisible to Elias and that there were many thousandes of true beleeuers euen then in Samaria whom â—lias neither saw nor knew And therefore did God answere him saying I haue reserued to my selfe seuen thousand men which haue not bowed the knee to Baall I note fourthly that howsoeuer the visible bishops and pastors erre yet doth not the vniuersal church erre so long as the faith remaineth in any one whosoeuer I note fiftly that as in the time of Elias there were seuen thousand faithfull persons whom he knew not euen so were there in those daies when Martin Luther began his reformation many thousandes among the papists that sincerely beleeued the gospel whom hee neither saw nor knew The 6 replie The scripture telleth vs that the church cannot erre For as the Apostle saith it is the house of the liuing God the pillar and ground of trueth Therefore either Gods apostle teacheth false doctrine or els doubtlesse the trueth must euer be in the church The answere I answere that the true church of God which is the mysticall body of Christ doth neuer erre wholly and generally in the fundamentall pointes of religion and such as are necessary for our saluation I say first the true church of God because the societie of the visible pastors are not euer the mysticall members of Christ. I say secondly wholly and generally because albeit the trueth may faile for a time in the pastors of the church yet shall it neuer perish in the elect and true members thereof For though particular churches may erre in particular pointes yet shall the whole church neuer erre in the articles of necessary doctrine Though the elect may erre in part and at sometime yet shal they neuer erre either all generally or any one finally For whom and in respect of whom the church is rightly called the pillar of trueth This my exposition is made good by the testimonie of S. Austen whose words be these SecundaÌ„ ergo Sabbathi non debemus intelligere nisi ecclesiaÌ„ Christi sed ecclesiaÌ„ Christi in sanctis ecclesiam Christi in his qui scripti sunt in coelo ecclesiaÌ„ Christi in â—is qui mundi huius tentationibus non cedunt Ipsi enim digni sunt nomine firmameÌ„ti ergo ecclesia Christi in his qui firmi sunt appellata est firmamentum quae est in quit ecclesia dei viui columna firmamentum veritatis Therefore we may not vnderstand the second of the sabboth to bee any other then the church of Christ yet the church of Christ in the saints the church of Christ in those which are not ouercome with the tentations of this wicked world for they are worthy the name of firmament therefore the church of Christ is called the firmament in those that are firme which is saith hee the church of the liuing God the piller and firmament of truth The like saying hath S. Augustine in many other places but especially where he writeth against the Donatists Saint Chrysostome expoundeth this place of the veritie it selfe
and the day on which God began the creation of euerie thing The first obiection We christians obseruing the first day after the sabboth which we call sunday are charged odiously with superstition by the wicked Anabaptists and they proue it by S. Paul who forbiddeth the difference of dayes in the Christian Church vppon which prohibition it followeth that it is as vnlawfull to keepe the first day as the seauenth The answere I answere that the Apostle exclaimeth not against euerie difference of dayes simply but against that sole and onely difference which is obserued with opinion of necessitie or worship After which manner our christian sabboth or sunday is not obserued For first in the old testament the old sabboth was a figure of things to be accomplished by Christ yet in the new testament the new sabboth hath not that signification but is onely obserued for decencie and comely order sake without which the ministerie of the word either cannot be at all or at least not so conueniently Secondly the Iewes obserued their sabboth of the seauenth day as a part of Gods diuine worship neither was it lawfull for them to change and alter the same but we christians who abhorre Iudaisme indeede keepe our sabboth day not as a part of Gods worship but for ciuill order sake not with opinion of necessitie but with such christian freedome as we confesse it may be changed into another day And because this libertie granted to the Christian church is not sufficiently vnderstood of many whereof some be otherwise well learned I purpose in God to proue the same effectually First by the holy scriptures secondly by the iudgement of antiquitie thirdly by the latter writers Touching the scriptures my first reason shall be affirmatiue my second shall bee negatiue the affirmatiue is this whatsoeuer is abolished doth not binde vs christians but the lawe of Moses is abolished therefore it doth not bind vs. The argument is in forme The proposition is euident because an obligation cancelled is not of force And the assumption wherein resteth the difficultie if there be any at all is proued by S. Paul in his epistle to the Hebrews where he auoucheth expressely y t the law must perforce be changed with the priesthood Neither wil it help to say that we keepe a day different from the Iewes marke well my words gentl reader bicause if we keep our day with necessitie of the day so as it may not be altered into another day then such our obseruation of dayes is reproued to the Colossians and is become a flat ceremony of the Iewish law For this strict point tempori obligari to be tied to determined time is that only circumstance or ceremonie wherein the Iewish sabbaoth differeth from ours Which point I hope wil shortly be more euident My negatiue reson is this No text of holy scripture either in the olde or new testament can be alledged which commandeth to keep our christian sabbaoth eyther vpon the first day or vpon any other determinate day therfore it remaineth in the libertie of the church to change that day as the circumstances of times places persons shal require The consequence is good and so the consequent ought not to be denied for whatsoeuer is not commanded by the holy scriptures but appointed by the law of man all that may be altered euen by the law of man The antecedent I prooue sundry wayes first because the places of scripture cited for this purpose neyther do nor can prooue any such thing For the Apostle to the Corinthians willes only that collections be made for the poore when the congregation is assembled on some sabboth day But he neither commandeth christians to obserue the first day after the sabbaoth neyther yet doth he affirme that christians then kept their assemblies vpon that day Yea the learned and zealous writer maister Caluin denieth flatly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth either signifie the first day of the sabaoths or the sunday He opposeth himselfe against the patrones of that opinion and saith flatly that the apostles did at that time keepe the Iewish sabbaoth And that of the Reuelation prooueth nothing else but that S. Iohn had his reuelation vpon the day of our Lords resurrection But saint Iohn neither saith that christians must obserue that day for their sabbaoth neyther yet that the Apostles kept the same Which thing both Petrus Martir and Erasmus doe willingly grant Yea Erasmus auoucheth that the christian Penticost was not yet ordayned And therefore doeth he by Penticost in that place vnderstand saint Paules abode at Ephesus to be 50 dayes Caluine and Martir vnderstand the Iewish penticost properly bicause the christian penticost was not yet appointed I proue it secondly bicause if the determination of the christian sabaoth had bin set downe in the scripturs and appointed by the apostles then would there not haue beene such controuersie about that matter as was in the est and west Churches long after the Apostles time which thing I haue shewed at large in my booke of Motiues Thirdly if it were granted which can neuer be proued that the Apostles then kept the sabboth vpon the first day yet would it not follow that christians must of necessitie this day obserue the same which I will make good by sundry important reasons First because our sauiour Christ in the verie institution of the sacrament of his body and bloud did minister the same after supper and yet are not wee tied to that practise but do it before dinner Now since the practise of Christ himselfe doth not make a law to be kept of necessity much lesse can the practise of his disciples impose such a law vppon vs. Therefore if it be graunted that the Apostles kept their sabboth vpon the first of the weeke as this day wee obserue and that very laudably yet may wee for our christian liberty alter the day and keep it vpon another Secondly because Christ celebrated the holy communion of his body and bloud in sweete and vnleauened bread and yet notwithstanding that practise the Greeke church did euer and wee our selues in these dayes vse leauened bread euen so may we keepe our sabaoth vpon Tuesday or vpon some other day if it so seeme good to the church albeit the Apostles kept it vpon the munday Thirdly because the Apostles and the whole church in their time decreed to absteine from eating of bloud and yet doe we this day without scruple of conscience eate the same If answere be made that this decree was not a perpetuall law I replie directly that much lesse doeth their practise binde the church for euer to a strict ceremonie of the Iewes Fourthly because wee may iustly bee accused of that superstition wherewith the Apostle charged the Colossians and Galatians and so the Anabaptists shall haue their intended purpose My second proofe is this Socrates a famous writer who liued aboue 1150. yeares sithence hath
and nouices of whome all and their liuings they are to dispose at their pleasures Thirdly albeit cardinalles be next to the pope and aboue all but the pope and albeit also that our Allen was made cardinall by their procurement that so he might aduance them at the recouerie of England which they thought certaine by their politike intended inuasion yet were and are they so hie minded that such Iesuites as they odly send into this realme must haue greater priuileges then any that he can procure although there be neuer so great oddes in the persons yea the Iesuits do this day so rule in this realme among the papists as they may rather seeme Cardinalles or Popes then humble friers professing pouerty For they place and displace the rest of the Seminaries at their good pleasures They haue their intelligencers their spies their collectors their spare and fresh horses their fine lodgings their secret places their sanctuaries in euery shire good towne and citie They sease and tax the richer sort of papists to whom when and how much they shall contribute Of their cruell dealing and pride intollerable I haue spoken more at large in my Motiues The names of the Kings that continually afflicted the Iewes Antiochus Magnus Filius 2 Antiochus nobilis vol Epiphanes Antiochus filius Antiochi Eupator Alexander filius Eupatoris Antiochus adolesceus Alexandri filius Tryphon Filius 1 Seleueâ—s Philopator Demetrius filius Seleâ—â—s Demetrius secundus fâ—lius Dâ—mâ—trii Antiochus filius Demetrii Here endeth the first part containing the state of Gods Church from Adam vntill the monarchie of the Romanes THE SECOND PART Containing the state of the Church from the beginning of the Monarchie of the Romans vntil Christs ascension The first Booke of the Monarchie of the Romans being the fourth in number The first Chapter of the originall of the Roman Empire and fourth Monarchie ALexander by testament assigned the administration of the kingdom of the Iewes vnto Queene Alexandra his wife After whose death Aristobulus rose vp in armes against his brother Hircanus and dispossessed him aswel of the priesthood as of the kingdome Hircanus therefore by the perswasion of Antipater father to Herod the great a very factious and cruel man whom king Alexander had highly aduanced fled into Arabia there humbling himself to the king who through the faire speeches and large promises of Antipater prepared a strong army and by that meanes placed Hircanus againe in his kingdome But Areta king of Arabia was no sooner departed then Aristobulus came vppon Hircanus with a fresh mightâ—e supplie At that time Pompeius that worthy and valiant captaine being then Consull of Rome and hauing conquered Tigranes the king of Armenia thought the cruell warres betweene the two brethren to be a fit occasion to dispossesse them both of the kingdome Hee therefore came with a mightie power to Hierusalem where he slew 1200 Iewes restored the pristhood to Hircanus carried away Aristobulus prisoner to Rome for a triumph and made the Iewes subiects and tributaries to the Romanes This was done in the age of the world 3909. after Rome was built 691. yeares in the third yeare of the 179. Olympiade Pompeius surnamed the Great for his incomparable victories for he subdued Armenia Spaine Affrica Judea Colchis Albaina Syria Iberia Arabia did wonderfully enrich the Romaines bringing at one triumph into their common treasurie 2000. talents of gold and siluer It is written of him that hee excelled in martiall prowesse hee subdued the valiant captaine Sertorius and vanquished Mithridates the mightie king of Pontus This Pompeius tooke to wife Iulia the daughter of Iulius Cesar who liued not long after her death the amitie betweene Pompey and Cesar decreased and by reason of their insatiable ambition ciuill warre brast out in which Cesar vanquished Pompey and Pompey fleeing into Egypt was there slaine deceitfully After whose death Iulius Cesar enioyed Asia Affrica and all the Romaine empire in the yeare of the world three thousand nine hundred and foure and twentie which was fiue and fourtie yeares before the birth of Christ 706. yeares after the citie of Rome was built in the second yeare of the 183. Olmypiade Yet for the space of fiue yeares or more he was grieuously molested with warres and coulde not quietly enioy the Empire hee liued in peace little more then fiue moneths Iulius Cesar was a verie vertuous valiant and mercifull Prince When he came out of Egypt to Rome he brought an excellent and skilfull mathematician with him hee caused the yeares to be obserued after the course of the sunne and procured the mathematicall science to bee taught throughout all Italy After the death of Iulius Cesar Octauius Augustus succeeded and raigned as Emperour after him and was surnamed Cesar. From henceforth all Emperours of Rome were called Cesars of Iulius Cesar and Augusti of Octauius Augustus their two first Emperours CHAP. II. Of the Emperour Nero. NEro was the sixt Emperour or Cesar of the Romaines in whome ended al the family of Augustus In the beginning of his empire he liued for some yeares honestly afterward he became horribly vicious he exceeded in all naughtie dealing and tyrannie yet had his education vnder the graue reuerend and wise Seneca Nero was adopted into the empire by Claudius who married his mother Agrippina He was so blodthirstie and cruel that he caused his owne mother his wife his brother and his deare friend Seneca to be murthered cruelly In the dayes of Nero a comet appeared for the space of sixe moneths which was a rare and wonderfull thing Nero was the first Emperour of Rome that by publique edict caused the christians to be tormented about the tenth yere of his raigne saint Peter and saint Paul were put to death at Rome Saint Peter was crucified with his head downward and saint Paul was beheaded with the sword Nero besides all other his wicked actes burnt Rome and in the foureteenth yeere of his raigne which was the two and thirtieth yeare of his age hee receiued condigne punishment for his due deserts He cutte his owne throate with his owne knife and vttered these most execrable wordes Haec est fides This is my faith and beleefe CHAP. III. Of the ten persecutions of the christians made by the ten Emperours of Rome THe first persecution was made by Nero as is alredy said the second by Domitianus the third by Traianus the fourth by Antoninus the fift by Seuerus the sixt by Maximinus the seuenth by Decius the eight by Valerianus the ninth by Aurelianus the tenth by Dioclesianus The tenth and last persecution exceeded al the rest as ecclesiasticall histories make relation the persecution was furthered by Maximianus and continued by Maximinus Maximianus in the east and Dioclesianus in the west made such hauocke of the church as the christiaÌ„s could abide no where without most bloody persecution the temples were set on fire the bookes of holy scripture were burnt and many thousands slaine within the space
when before Constantinople wrote her selfe the chiefe of all Sigebertus Gemblacensis an other of their monkes writeth in this expresse maner Post quem Bonifacius Romanae ecclesiae praesidet Hic obtinuit apud Phocam imperatorem vt ecclesiae Romana caput esset omnium ecclesiarum quia ecclesia Constantinopolitana scribebat se esse primam omnium ecclesiarum After whom Bonifacius gouerned the church of Rome and he obtained of the emperor Phocas that the church of Rome should be the head of all churches and that because the church of Constantinople wrote it selfe the head of all churches Palmerius hath these words consentiente Phoca institutum fuit vt ecclesia Romanae caput esset ecclesiarum omnium cum prius Constantinopolitana id vsurpare tentasset It was ordained by the consent of Phocas that the Church of Rome should be the head of all churches whereas the church of all Constantinople had before vsurped that dignitie The other writers haue wordes of like force which I omit for breuitie sake Peruse Martinus Polonus and Philippus Bergomensis who both teach the same doctrine The first obiection Phocas did not giue the primacie to the church of Rome but only declared by his decree that authoritie which of right pertaineth to the same The answere I answere that neither Scripture councell nor any authenticall wâ—iter can be alledged who before the said constitution of Phocas did at any time ascribe the headship and vniuersall gouernment of all Churches to the Church of Rome For first S. Policarpus woulde not yeeld to Anicetus bishop of Rome in the coÌ„trouersie about Easter as witnesseth Eusebius Secondly Irenaeus and other bishops of Fraunce reprooued Victor the bishop of Rome very sharply bidding him to haue respect to peace and vnitie of the church Thirdly Polycrates and many bishops of Asia did stoutly withstand Victor in his proceedings touching Easter Fourthly S. Cyprian rouÌ„dly opposed himselfe against Stephanus the bishop of Rome contemned his decree and derided his reasons Fiftly the Apostles at Hierusalem sent Peter and Iohn to confirme the faithfull in Samaria And consequently if the pope be not aboue Peter he may be sent as an inferiour or at least as an equall euen as Peter was Sixtly the fathers of the Affrican councell would not yeeld to Celestine the bishop of Rome in the controuersie of appeales concerning Appiarius And when pope Celestine alledged that the counsell of Nice gaue libertie to appeale to Rome the fathers of the councell answered that the true copies of the decree were otherwise Seuenthly the famous generall councell of Chalcedon gaue the bishop of Constantinople equall authoritie with the bishop of Rome in all ecclesiasticall affaires Eightly the Councel of Nice prescribed limites aswel to the bishop of Rome as to other Patriarkes Hereby then is it euident that the lordly vsurped primacie of the church of Rome was only giuen by the cruell tyrant Phocas Which conclusion is prooued more at large in the sixt chapter of my second booke of Motiues The second obiection You are not able to name the pope and time that first swarâ—ed from the doctrine of his auncestors The answere I say first that many thinges haue bin done in your church which your selues can neuer proue when where by whoÌ„ they were done this is euident by the 2. Prelude and 1. chapter of this third and last part I say secondly that Pope Boniface the third of that name did degenerate from Gregorie his predecessor as is alreadie proued I say thirdly that the absurditie of this obiection shal be discouered throughout the chapters following The third obiection You confesse in your Motiues that in the church of Rome for many yeares together were sundrie learned and godly bishops who liued orderly preached the word of God sincerely and fed their flockes carefully but wee are able to shew a lawfull succession of our Bishops euen from saint Peter to him that now sitteth in his chaire And therefore granting the former you seeme impudent to denie the latter The answere I answer that the succession of your Romish bishops is not so certaine as yee would beare the worlde in hand it is For first many graue and learned writers do varie exceedingly in setting downe that succession wherein you so glory S. Clement whose epistles the papists magnifie when they seeme to make for their purpose testifying for himselfe that S. Peter appointed him to be his successor Irenaeus Epiphanius Eusebius and the canon of the popish masse doe all with vniforme consent place Linus and Cletus before the said Clemens yet Sophronius Metâ—phrastes and the Popish Pontifical that cannot lie affirme roundly that Saint Peter liued after Linus Secondly many schismes haue bin in the church of Rome and amongst our romish bishops euen for many yeares together so that the succession of the latter can neuer bee proued constantly to haue descended without interruption from the former Their owne Onuphrius Panuinius reckoneth vppe thirtie schismes in the church of Rome but I will content my selfe with two onely whereof their owne deare frier Bartholomeus Carranza can instruct them sufficiently The former schisme endured for the space of 64. yeares during which time their godly popedome was at Auinion in France and not one onely day at Rome though at Rome as they prate God placed their holy seate In the latter schisme of the twaine rehearsed three of their holy bishops were popes at one the self same time to wit Iohannes the foure twentie of that name Benedictus the thirteenth and Gregorie the twelfte From which three striuing and grinning as dogs for a bone I wold learne howe they can deriue their holy so supposed succession Thirdly a woman as Saint Paul teacheth vs is not capable of ecclesiasticall function And so the succession deriued from our holy mistris Iohn pope cannot possibly be of force which storie of Pope Iohn the woman if it be true let the Papists for euer holde their peace and bragge no longer of their succession And that the said storie of their woman pope Iohn is true indeede I will proue by the testimonie of such writers as the Papists hitherto haue euer thought well of and reputed for their owne that is by Sigebertus Marianus Scotus Palmerius Martinus Polonus Phillippus Bergomensis Bapt. Platina and Bartholomeus Carranza For all these sing one and the selfe same song that pope Iohn was a woman though not an holy nunne The first replie These writers liued long after Pope Iohn and therefore knew they nothing but by report of others The answere I say first that these seauen writers liued longer one after another then Sigebertus and Scotus liued after Pope Iohn I say secondly that all Historiographers write for the most part by the report of others I say thirdly that so many writers otherwise of good credit with you may well bee credited of vs in a matter
concerning your owne proceedings especially since sundry of them be your owne holy friers I say fourthlie that this storie of Pope Iohn is publikelie painted and this daie to bee seene in your owne Cathedrall churches of Syenna Which painting our newly hatched Iesuites sought earnestly to haue had defaced in the late repairing of that church but the bishop would not suffer them to preuaile I say fiftly that these seuen writers who were all papists and liued so long one after another would neuer haue published one and the selfe same thing to the world if any one of them could in his life time haue learned the contrary to be the trueth The 2. replie They say onely and barely vt ferunt as men say And other graue writers that liued before them all and neerer the time of pope Iohn make no mention thereof The answere I say first that to reason ab auctoritate negatiue is not holden good in schooles and your selues doe often condemne in others that kinde of disputation I say secondly that if these writers had not been perswaded of the trueth of the storie they would neuer haue published it to the worlde because it maketh so much against Romish Religion to which they were addicted whollie I say thirdly that the said authors write of this matter euen as they doe of other thinges Palmerius and Segebertus both haue these expresse wordes Fama est hunc IohanneÌ„ faeminam fuisse vni soli familiaritantum cognitam qui eam complexus est grauis facta peperit papa existens Quare eam inter pontifices non numerant quidam ideo nomini numeruÌ„ non facit The report is that this Iohn was a woman and knowne onely to one that was her familiar friend By whose familiaritie she became with childe and was deliuered euen while she was pope of Rome For which cause some doe not reckon her amongst the popes and so shee maketh not vp the number Marianus Polonus Bergomensis Platina and Carranza alreadie named teach the same doctrine writing vpon the same Iohn And note wel that M. Scotus affirmeth the storie constantly without al ands or ifs And so doth also M. Polonus who was the popes owne penitentiarie To these I may fitly adde that which your L. Abbot Bernard saith the beast saith he mentioned in the reuelation to whom was giuen a mouth speaking blasphemies and to make warres with the Saintes sitteth in Peters chaire His wordes are cited verbatim in the preface to my booke of Motiues The third replie S. Austen auoucheth plainly that the succession of the Bishops of Rome was one of the chiefest motiues that kept him in the catholicke church The answere I answere that succession is of two sorts materiall and formall Materiall is the succession of persons one after another in the same place Formall is the succession of persons one after another in the same doctrine in what place soeuer Now S. Austen in deede writing against the Manichies saith that succession of priestes from S. Peters seate kept him in the vnitie of the church And no maruell because the Bishops of Rome vntill the daies of S. Austen and long after were verie godly men and taught the same doctrine that S. Peter had done before them and so they ioyned succession formall with materiall which if the bishops of Rome would this day performe all godly christians would now ioyne with them as S Austen did in his time For as S. Irene saith wee ought to obey those priestes that with succession keepe the word of trueth The third obiection S. Paule saith plainly that there must be bishops and pastors in the church euen vntill the worlds end Whereupon it followeth that you protestantes haue no church at all For before Luther departed from vs all bishops and priestes for many yeares togither as your selues can neuer denie imbraced our Romish religion This obiection doth so gall you all as ye cannot tell in the world what answere to frame thereunto The answere Gentle wordes I pray you the matter is not so daungerous as ye thinke I therefore say first with saint Paul that pastors and doctors haue euer been in the church since Christs ascension are at this present and shall bee vnto the worldes end I say secondly that albeit the visible church cannot want materiall succession yet cannot that succession without formall yeelde anie sound argument of true faith and religion In regard hereof your owne doctor Nicolaus de Lyra after he hath told vs that many Popes haue swarued from the christian faith and become flat apostataes concludeth in these wordes Propter quod ecclesia consistit in illis personis in quibus est notitia vera confessio fidei veritatis by reason whereof the church consisteth in those persons in whome there is true knâ—wledge and confession of the faith and of veritie So then by the confession of your owne approoued doctor not they that sic in saint Peters chaire at Rome are the true and lawfull successors of Saint Peter but they that confesse and preach saint Peters doctrine I say thirdly that our reformed churches in England are this day able to shew succession both materiall and formal euen from the apostles themselues And therefore our succession is and ought to be reputed farre better then yours The first reply Howsoeuer you wrangle about your formall succession yet is it cleare to all that haue eyes that you haue no materiall succession at all vnlesse you tearme it materiall succession when lay persons possesse the roomes of lawful Bishops For I pray you good sir who ordered your Bishops and Priests in king Edwardes dayes Who sent your Ministers that this day preach and minister your sacraments Can you for shame deny that they were ordered by such as were runnagates from vs in Queene Maries time All the world knoweth yee cannot doe it And yet must you bee sent by ordinary vocation or else confesse that you most shamefully vsurpe that holie function For as saint Paul saith How shall they beleeue in him of whome they haue not heard And how shall they heare without a preacher And how shall they preach except they be sent The answere Our succession is both materiall and formall christian and apostolical as which is consonant to the holy scriptures and to the vsual practise of the primitiue church For first our bishops can proue their doctrine by the scriptures and by the testimonies of best approued writers as I haue alreadie proued in my Motiues and shall by Gods assistance proue more at large in this discourse Secondly our bishops haue mission and imposition of hands according to the practise apostolicall and of all approued antiquitie Thirdly our bishops are made in such forme and order as they haue euer beene accustomed a few popish superstitious and beggerlie ceremonies omitted which of late yeeres had crept into the church that is to say be free election of the Chapiter by
vnderstand by the rocke Peters faith and the confession which he made Panormitan and Syluester both being great papists are of the same opinion The tenth replie Christ prayed for Peter that his faith should neuer faile therefore the Pope cannot erre The answere I say first that the Popes faith both may faile and hath failed de facto as I haue proued at large in my booke of Motiues I say secondly that the insuffiencie of this consequent is vnfolded in many places of this chapter I say thirdly that as Christ prayed for Peter so did he also for the rest of the Apostles for the whole church And this I do not barely say but I wil proue it by the verdicte of the holy fathers as also of your own doctors first by Christ Iesus his own declaratiō Concerning your Pope all wise men in the world worthily deride you papists for your vaine ridiculous and fabulous conceits of his faith For first the truth enforceth you to grant as I haue proued in my Motiues that your Pope may holde false opinions in matters of faith either sitting in his chaire or walking in his garden or looking about him in his Bel-vidêre or riding on his white palfrey or lying in his bed waking or at the table eating or while he giueth pardons and Iubilees Secondly that hee may vtter the same errour and false faith secretly to his friends Thirdly that he may publish the same in his Extrauagants Epistles and printed bookes Which 3. grants sufficiently ouerthrow your popes supposed priuilege if nothing else could be said against the same Concerning Peters faith it is certaine that Christ prayed as well for al the elect as for Peter and directed his words not to Peter as to one priuat man but as to one representing the whole church and consequently whatsoeuer Christ said or did touching Peters faith must perforce bee vnderstoode of the faith of the whole church which as is proued shall neuer faile indeede This being once made good your mightie obiection wherin ye glorie much wil bee of no force at all My first reason is contained in Christs owne words which are these I pray not for the worlde but for them which thou hast giuen mee for they are thine In which words it is cleare that Christ praieth onely for Peter but for al his disciples as wel as for him and he sheweth the equitie of his petition by sundrie reasons First because hee prayeth for Gods friends Secondly because he prayeth for Gods elect Thirdly because of the vnspeakeable vnion betweene his father and himselfe Fourthly because he is glorified in them so is his father also Fiftly because they are enuironed with many tentations of this wicked world Againe Christ saith I pray not for these only but for them also that shall beleeue in me through their word In which words his former praier which seemed to be made for his disciples only is nowe extended to all the faithfull vntil the worlds ende a sentence doubtlesse replenished with all solace towardes vs and the whole Church of God as which is the onely foundation of our saluation to witte that Christ did no lesse pray for vs then he did for his owne apostles And this reason is confirmed in an other place where Christ promiseth to be among those that are gathered in his name though they be but two in number Which words as our Iesuite Bellarmine doth grant are meant aswel of the Laicall as Ecclesiasticall sort My second reason is grounded vpon the interpretation of the ancient fathers S. Austen hath these expresse words Et Petro dicit Ecce Satanas expostulauit vt vos ventilet sicut triticū ego autem rogaui pro te vt non deficiat fides tua tu tandem conuersus confirma fratres tuos Quid ambigitur pro Petro rogabat pro Iacobo Ioanne non rogabat vt caeteros taceam manifestum est in Petro omnes contineri quia in alio loco dicit ego pro his rogo quos mihi dedisti pater volo vt vbi ego sum ipsi sint mecum And he saith to Peter Behold sathan hath desired to winnow you as wheat but I haue prayed for thee that thy faith faile not therefore thou once conuerted confirme thy brethren What doubt is there Did hee pray for Peter and did he not also pray for Iames and Iohn to say nothing of the rest It is plaine that in Peter all the rest are meant because hee saith in an other place I pray for these O Father which thou hast giuen mee and desire that they may be with mee where I am Origen who liued manie yeeres afore saint Austen affirmeth in a large discourse vpon saint Matthew that all things spoken of Peter touching the church and the keyes are to be vnderstoode of all the rest And the collection of Origen is euident euen by natural reason For if Christ prayed not as well for the rest as for Peter of small credite were a great part of the holy scripture A reason doubtlesse insoluble for all papists in the worlde For if they coulde faile in their faith they could also faile in their writing and yet that they could not so faile was by vertue of Christs prayer My third reason is the flatte opinion and constant doctrine of great learned papists Panormitanus was their skilful Canonist their religious abbot and their renowmed archbishop and consequently his authority must needs gall and confound them all his wordes are these Et pro hac tantùm Christus in euangelio orauit ad patrem ego rogaui prote And for this he meaneth the vniuersall church Christ onely prayed to his father in the gospel when he saide I haue prayed for thee that thy faith faile not Behold here gentle Reader and yeelde thine indifferent censure When Christ saith the great papist Panorm prayed that Peters faith should not faile hee prayed for the faith of the vniuersall church whose faith shal neuer faile indeede And the said Panormitan prooueth his opinion directly by many texts of the popes Canon law de Elect. cap. significasti Alphonsus à Castro a religious popish Carthusian hath these wordes Non dubitamus an haereticum esse papam esse coire in vnum possint infra Non enim credo aliquem esse adeo impudentem papae assentatorem vt ei tribuere hoc velit vt nec errare nec in interpretatione sacrarum literarum hallucinari possit Wee doubt not whether one man may be a pope and an heretike both together For I beleeue there is none so shamelesse a flatterer of the Pope that will ascribe this vnto him that he can neither erre nor be deceiued in the exposition of the scriptures The eleuenth reply All Christs sheepe are committed to Peter and consequently to the pope Ergo The answer I say first that the bishop of Rome is not saint
They call that a solemne vow which moonkes friers nunnes and other religious persons make and all the rest they repute vowes simple This distinction layd as a sound foundation they erect a manifold building thereupon in maner and forme following The first building Whosoeuer marrieth after the single vow of continencie he or she sinneth mortally but the mariage holdeth and is of force Thus teach all popish doctors with vniforme consent Angelus Rosilla Calderinus Couarrunias Paludanus Maior Siluester Nauarrus Fumus Scotus Sotus Aquinas and the rest I will only alledge the wordes of â—umus in the name of all who writeth in this manner Secundum impedimentum est votum simplex Nam qui vouit castitatem simpliciter si contrahat mortaliter peccat violans fidem deo datam tameâ— tenet matrimonium The second impediment is a single vow for hee that voweth chastitie simply if he afterward marry committeth a mortall sinne in breaking his promise made to God but yet the matrimonie holdeth and is of force The second building Euery marriage of man and woman made after the solemne vow of approoued religion is not only damnable in the partie contrahent but also void and of no force at all This likewise teach all popish doctors Aquinas Couarruâ—ias Siluester Nauarre and the rest Fumus hath these wordes Tertium impedimentum est votum non quodcunque sed solenne religionis approbatae siue fuerit professio expresse siue tacitè facta quia impedit ne quis possit contrahere matrimonium si contrahat est nullum The third impediment is a vow yet not euery one but the solemne vow of approoued religion whether profession bee made expressely or virtually because it so hindereth as none can marrie and if they doe marry such matrimony is none at all Where note that the papistes call that only approoued religion which is confirmed by the pope or bishop of Rome The third building Matrimonie euen after the solemne vow of religion is lawfull and of force so it be done by and with the popes dispensation This doctrine is taught vs by many learned papists Antoninus Richardus Hugo Innocentius Couarruuias and by the reall practise of sundry popes Thus writeth Antoninus whom I alledge in the name of the rest Papa dispensare potest in statuto concilij vniuersalis De voto solenni per professionem etiam patet quod licet papa non possit facere quod professus non fuit professus potest tamen facere quod non sit obligatus religioni ad votum religionis quiae in omni voto intelligitur excepta authoritate papae Infra communiter canonistae tenent quod papa potest dispensare in voto solenni religionis non quidem tantum vt sit religiosus non seruet vota sed de religioso potest facere laicum ex magna causa vrgente The pope can dispense in the decrees of a generall councell It is also cleere that he can dispense in a solemne vow by profession For although the pope cannot make a professed person not to haue been professed yet can he this doe that the professed person shal neither be bouÌ„d to his religion nor to his vow because we must vnderstand that in euery vow the popes authoritie is excepted and the Canonistes doe commonly holde that the pope can dispense in the solemne vowe of religion not only that one be still a religious person and keepe not his vow but of a religious person hee can make a meere lay man vpon an vrgent cause The fourth building A solemne vow hath not force of it selfe and of it owne nature to dissolue matrimonie and to make the solemne votaries vncapable thereof but all the force and efficacie it hath therein is wholly deriued from the ordinance of the church of Rome This teacheth their owne deere frier and reuerend bishop Iosephus Angles whose doctrine is approoued by the late popes of Rome Thus therefore doth Iosephus write Ratio praecisa ob quam votum solenne dirimit matrimonium contrahendum vouentes solenniter inhabilitat est ecclesiae institutio quae vt consanguineos intra quartum gradum ita huiusmodi personas ad contrahendum inhabilitat Definita est a Bonifacio 8. cap. vnico de voâ—o in 6. vbi solum constituit Rom. pontif discrimen inter votum solenne matrimonium Deinde quia possit ecclesia instituere vt in mundo nullum sit votuÌ„ soleÌ„ne matrimoniuÌ„ dirimens quare voti solennitas est ab ecclesia noÌ„ a deo ex nullo enim loco sacrae scripturae colligitur inhabilitas vouentis solenniter vt contrahere non possit Nam per traditionem quae fit in voto solenni non est ex iure diuino naturali inhabilis vouens adalium statum quia subdiaconus diaconus tradunt se deo voto solenni castitatis obedientiae tamen papa cum illis saepissimê dispensat vt Soto concedit The precise reason for which a solemne vow dissolueth matrimonie to bee contracted and disableth those that solemnely vow it is the institution of the church of Rome which as it inableth kinsfolkes within the fourth degree to contract marriage so doth it also the said votaries Bonifacius the eight hath so defined where the bishop of Rome onely appointeth the difference betweene a solemne vow and matrimonie Againe because the church of Rome might make a law that no solemne vow in the worlde should dissolue wedlocke wherefore the solemnitie of the vow is of the church and not of God For the inabilitie of the solemne vower so as he cannot marrie is not gathered out of any place of the holy scripture For by the tradition which is in the solemne vow the person vowing is not inabled to another state either by the law diuine or law of nature because Deacons and Subdeacons deliuer vp themselues to God by the solemne vow of chastitie and obedience and for all that the pope often dispenseth with them as Soto graunteth Nauarrus auoucheth constantly and without blushing that many popes haue dispensed de facto with professed moonkes and that in the way of marriage these are his wordes Papa potest dispensare cum monacho iam professo vt contrahat matrimonium imò de facto multi papae dispensarunt The pope can dispense with a moonke already professed that he may become a married man For many popes de facto haue dispensed so Couarruuias Richardus Paludanus Scotus Caietanus and Antoninus hold the selfe same opinion The fift building The vow single is of one and the same nature with the vow solemne not distinguished by any essentiall but meere accidentall difference For thus writeth their owne Iosephus Angles Votum solenne simplex ex parte subiecti specie accidentali differunt propterea quod voti simplicis subiectum est ad coÌ„trahendum matrimonium habile licet contrahendo peccet At verò subiectum voti solennis est
is not in another yet god is neither circumscriptiuely nor definitiuely in place because he is euerie where And Damascenus agreeth with Aquinas affirming that angels while they are in heauen are not on earth I say secondly that the angels as S. Paul saith are indeed Gods ministring spirits sent forth for their sakes which shalbe heires of saluation And the angels as Moses saith went vp and down by Iacobs ladder which reached from earth to heauen that the angels as Daniel writeth are defeÌ„ders of y e church vnder Christ for that purpose are sent vnto vs. But neuerthelesse they are but in one onely place at once while they see what is done in one place they are ignorant what befalleth to another for they passe to fro from affaires to affaires from place to place from person to person from heauen to earth and from earth to heauen again according to their appointed seruice so that no one angel doth or can know the hundreth part of our petitions much lesse the saints in heauen who haue no such appointed ministerie The third replie The saints are equall to the angels and are the sons of god since they are the children of the resurrection therfore they are present and see our affaires euen as doe the angels The answere I answer that the time by Christ named is after y e resurrection neither is the equalitie he speaks of general but particular to wit in that y e saints shal haue no more need or vse of mariage then y e angels But that the saints shalbe sent as the angels for y e seruice of the church the ministerie of the faithful it is nether recorded here nor in any other place of y e scripture For Christ here only answered to the captious Saduces who denying the resurrection asked whose wife she should be in y e resurrection that had bin maried to 7. brethren al dying without issue The 4. replie The angels in heauen reioyce when sinners repent heere on earth which they could neuer do if they did not vnderstand our affaires our prayers and our penitent hearts The answere I say first that Saints in heauen do not know what we doe on earth for as the Prophet recordeth Abraham was ignorant what the Israelites did and Iacob knew them not I say secondly that the text doth not say that the angels in heauen reioyce but simplie that the angels reioyce and so the reioycing which the text speaketh of may bee vnderstoode to bee done on earth while the angels are present I say thirdly that the angels which are appointed for our seruice on earth and thereby know our affaires on earth may make relation thereof in heauen and so the whole companie of angels in heauen may reioyce thereat together or it may please God sometime to reueale the conuersion of some sinner to the saints or angels in heauen But hereupon will it neuer be concluded that either the saints or the angels do knowe the secrets of our hearts or our petitions vniuersally as is alreadie said The fift replie To do myracles is as proper to God as to know the secrets of our hearts therefore since God hath communicated the one to his seruants so may he without contradiction do the other The answere I say first that God himselfe did euer worke the myracles and did onely vse the ministerie of his apostles and seruants in the externall act I say secondly that God can hath de facto reuealed the secrets of mens hearts euen to his holie prophets yet hee neuer did that generally but in measure at certaine times to speciall persons for the good of his church The sixt replie Although God cannot giue anie inherent qualities to the saints in heauen by which they may knowe all the desires and prayers of the liuing heere on earth because no creature is capable thereof yet may God from time to time reueale all such prayers to his Saints The answere I say first that it is not impossible for God so to doe though God should be so driuen without need to worke innumerable miracles that almost euery houre I say secondly that thogh god shuld bestow such reuelations on his saints yet would many absurdities folow therupon For first these reuelatioÌ„s must follow the prayers and not goe before them and so my conclusion is still in force Secondly thus to require myracles at Gods hands were to tempt God grieuously Thirdly such prayers should be a flat mockerie in Gods sight because God must first reueale the prayers to his Saints then must he giue eare to the saints while they inculcate the same prayers lastly he may grant theÌ„ if he list Fourthly in this maner of praying they leaue God whom they should inuocate they run to theÌ„ at whom they should not come Fiftly they do al this of infidelitie because they haue no warrant from God so to make their prayers The 7. replie Yee cannot denie but that the liuing may pray one for another and also desire one an others prayer therefore since the faithful departed loue vs as much as before are as mindful of vs as before and are as deare in Gods sight as before we do no more iniurie or dishonour to God in praying now to them then when they were liuing here among vs. The answere I say first that we haue coÌ„mandement promise examples to pray one for another while we are yet liuing on earth but we haue no such thing in the holy scriptures neither in the olde nor in the new testament concerning the inuocation of saints departed I say secondly that if the saints departed could heare and vnderstande our prayers as the liuing do then might wee without dishonour and iniurie to God desire them to pray for vs as wee doe the liuing neuerthelesse such kind of praying should be in vs great temeritie and presumption because wee haue neither coÌ„mandement nor example in gods word so to do I say thirdly that if the liuing should desire the prayers one of another as the pâ—pists desire the prayers of saints they shoulde not onely derogate greatly from Christs holy mediatourship but withal commit flat idolatrie For the papists desire as is alreadie proued to be saued by the merites and blood of saints for the coÌ„plement wherof I wil here adde a memorable testimonie The vsual practise of the papists especially of the Iesuites is to adde in the ende of their absolution these words Passio D.N.I. Christi merita B.V. Mariae omnium sanctorum quicquid bonifeceris vel mali sustinueris sit tibi in remissionem peccatoruÌ„ tuorum in augmentum gratiae praemium vitae aeternae The passion of our Lord Iesus Christ the merits of the blessed virgin Mary and of al saints all the good thou shalt do and punishment thou shalt suffer be to thee for the remission of thy sins for increase of grace for
first that howsoeuer sundry of you admire your Iesuites whom I willingly confesse to be learned wishing they would vse their learning to Gods glorie yet cannot wise men be carried away with ipse dixit as if they were become disciples of Pythagoras I say secoÌ„dly that S. Pauls own words confute your Iesuite sufficiently For first he saith that he deliuered euen that which he receiued Againe he reciteth the precept aswel after the cup as after the bread which must bee wel obserued For hereupon doth it follow that both kinds be of like force the one not more commanded then y e other Thirdly he applieth aswel the drinking of the cup as the eating of y e bread to al the faithful in generall Fourthly he applieth the examination to euery one of the faithful Fiftly he willeth the examination to be made aswel in drinking of the cup as in eating of the bread Sixtly he wrote spake aswel to the lay people as to the priests as the beginning of the epistle declareth And in this sense doth their owne Haymo so reputed expound S. Paul for these are his words Ego nâ— accepi à domino quod et tradidi vobis .i. mysterâ—uÌ„ corporis sanguinis Dom. quomodo debeatis sumere Sicut mihi reuelauit ita tradidi vobis For I haue receiued of the Lord that which I deliuered to you that is the mysterie of our Lords body and bloud in what manner ye ought to receiue it Euen as he reuealed it to me so haue I deliuered it to you The reply S. Marke maketh it plaine that it was onely spoken to the apostles Drinke ye all of it For he addeth And they all dranke of it For it is cleare that al they dranke thereof who were commaunded to drinke The answere I say first that it was spoken to al the faithfull aswell as to the apostles For Paul exhorted the whole church at Corinth to vse both the kinds saying that God had so appointed As if he had said not I but the Lord coÌ„mandeth you thus to do for he reuealed to me euen as I haue deliuered vnto you Therefore if ye do it not you transgresse his holy commaundement Yea S. Paul declared expressely in the very beginning of his epistle that commandement of receiuing the holy Eucharist in both kindes concerned all the faithfull in the world as well to come as theÌ„ liuing For these words Ye shal shew the Lords death till he come doe euidently prooue that the forme prescribed by the apostle must continue after the death of the Corinthians euen till the day of doome I say secondly that since Christ himselfe instituted both kinds since the apostle deliuered both kinds euen to the lay people since the church communicated to the faithful laycall people in both kinds euerie where for many hundred yeres together as the papists themselues cannot denie since they confesse that both kinds may lawfully be vsed since no scripture teacheth vs that one kind is sufficient since no father did euer exhort to vse one only kind since no councell till the late synode of Constance did euer commaund one only kind in fine since the church for more then a thousand yeeres together did euer vse both kinds how impudent howe vnchristian nay how tyrannicall and bloud-thirstie is the Pope of Rome and his Iesuits that incense and excite him thereunto who labor this day with fire and fagot to enforce the faithful to the contrary I say thirdly that this obiection maketh against the papists for in that they al dranke therof it cannot folow that none else may drinke thereof otherwise the practise of the church hitherto should haue beene wicked and the apostles themselues haue sinned grieuously but that all present ought to drinke thereof For which cause their owne canon-law commaundeth all to bee putte out of the church that will not communicate when the consecration is ended Yea their own Pope Iulius doth condemne their grosse illation as who vnderstoode Christes wordes of all the faithfull Thus doth he write Illud vero quod pro complemento communionis intinctam tradunt eucharistiam populis nec hoc prolatum ex euangelio testimonium receperunt vbi apostolis corpus suum commendauit sanguinem seorsum enim panis seorsum calicit coÌ„mendatio memoratur Nam intinctum panem alijs ChristuÌ„ praebuisse non legimus excepto illo discipulo tantuÌ„ queÌ„ intincta buccella magistri proditorem ostenderet But where they giue y e dipped eucharist to the people for the complement of the communion they found not this witnessed in the gospel where Christ coÌ„mended his bodie and blood to his disciples For the bread is commended apart and the cuppe also apart For we reade not that Christ gaue dipped bread to any others saue onelie to the disciple whom the dipped morsell declared to be the betrayer of his maister The replie The councill of Constance commaunded no new thing but onelie made a law for the continual performance of that which the church had practised long before The answer I say first that thogh it were so practised before in some places yet was that practise neither generall nor approued by anie setled lawe vntil the late councill of Constance I say secondly that the great pillar of the popish church Thomas Aquinas honestly confesseth so much in this behalf as is enough for the euerlasting confusion of all Romish hypocrites And because I couet to deale faithfully in this point as in al other I will alleage the expresse wordes of Aquinas as himselfe hath deliuered them thus doth he write Ex parte quidem ipsius sacramenti conuenit quòd vtrumque sumatur scilicet corpus sanguis quia in vtroque consistit perfectio sacramenti Et ideo quia ad sacerdotem pertinet hoc sacramentum consecrare perficere nullo modo debet corpus Christi sumere sine sanguine ex parte autem sumentium requiritur summa reuerentia cautela ne aliquid accidat quod vergat ad iniuriam tanti mysterij quod praecipuè posset accidere in sanguinis sumptione qui quidem si incautè sumeretur de facili posset effundi Et quia creuit multitudo populi christiani in quâ continentur senes iuuenes paruuli quorum quidâ—m non sunt tantae discretionis vt cautelam debitam circa vsum huius sacramenti adhibeant ideo prouidè in quibusdam ecclesiis obseruatur vt populo sanguis sumendus non detur sed solûm à sacerdote sumatur In the behalfe of the sacrament it is meete that both be receiued to wit both the bodie and the blood bicause in both consisteth the perfection of the sacrament and therefore because it belongeth to the priest to consecrate and to perfite this sacrament he may in no case receiue the bodie of Christ without the blood In the behalfe of the receiuers great reuerence and circumspection is required left any thing
great comfort of good christians that the aduersaries vnwittingly are beaten with their owne swords For though their doctour Durand onely intend to make good the priests receiuing yet is his reason generall forcible christian insoluble vtterly ouerthroweth al communicating vnder one kind Which hee proueth vnwittingly and vnwillingly such is the force of truth by three reasons first because the bloud is not in the consecrate host sacramentally secondly because the bread caÌ„not signifie the blood thirdly because the sacrament is not perfit vnder one kind Now that to vse dipped bread in stead of the blessed wine is a corruption I haue already proued by pope Iulius who telleth vs that none receiued dipped bread but only Iudas the traitor The fift obiection In the primitiue church the faithfull vsed to carie the bread home with them that they might receiue it when they thought good which is an euident signe that then they receiued it in one kind at home The answere I say first that the custome the obiection speaketh of was as well of the wine as of the bread For S. Gregorie Nazianzene writeth of his sister Gorgonia that shee reserued for deuotion sake some part of the signes of the bodie bloud of our Lord which she brought home from the church Tertullian writing to his wife of this vse maketh mention of the wine as well as the bread And Saint Exuperius as yee haue heard alreadie carried both the kinds about with him to releeue the sicke and absent which he would neuer haue done if the laie people had not receiued in both kinds I say secondly that this custome was not generall but onely vsed in some places of some persons rather of zeale then discretion and therfore iustly abrogated by sundrie holy councils Toletain and Cesaraugustain These are the expresse words of these holy councels Si quis acceptam à sacerdote eucharistiam noÌ„ consumpserit velut sacrilegus propellatur anathema sit If any shall not eate vp all the eucharist which hee receiueth of the priest let him be excoÌ„municated let him be accursed Out of which words I gather that the lay people receiued both kinds in the church but of a certaine zeale reserued some part thereof which they carried home to eate in time conuenient as they thought Which vse these graue synodes vtterly disliking condemned as sacrilegious The sixt obiection Many councels make mention of the laicall communion by which the lay people were distinguished from the clerkes Which distinction coulde neuer haue bene if both had receiued vnder both kindes The answere I answere briefely that both sorts receiued the holy eucharist in both kinds but the difference was this the priest receued before the altar the clerks in the chauncell the lay people without so that the meaning of the councels is this and no other to 〈◊〉 that when the laicall communion was inioyned to the clergie for penance then they were to receiue in both kinds as before but after the other clergie and in a lower place with the vulgar and lay people This my solution is grounded in these words of the Toletain councel Sacerdotes Leuitae ante altare communicent in choro clericus extra chorum populus Let the priests and the deacons communicate before the altar the clerkes in the chancell the people without the chancell In which words is insinuated the distinction of communions by the locall distinction where the communion was receiued The second conclusion The priuate communicating in the popish masse where the priest deuoureth vp all alone is wicked prophane and execrable as which is repugnant to Christs sacred institution controlled by apostolicall tradition and vnknowen to the ancient church following I prooue it briefely First because Christ instituted both kinds commanded al to receiue both kinds and withall because all present accomplished his precept For as Saint Marke saith they all dranke thereof Secondly because S. Paul deliuered to al the Corinthians as wel the lay sort as the clergie not only the forme of bread but of wine also protesting that he had so receiued the same froÌ„ the Lord and consequently that they ought in like maner to frequent that holy sacrament And that all without exception vsed thus to do is most euident by the course of holy scripture For Luke writeth The faithful continued in the apostles doctrine fellowship breaking of bread praiers yea it is so euideÌ„t in the very canoÌ„s of the apostles so highly magnified of the papists that priuat masse was reputed an execrable thing in their time as none liuing perusing their canoÌ„s seriously caÌ„ without the note of impudencie denie the same These are the expresse words of the tenth canon Omnes fideles qui conueniunt in solennibus sacris ad ecclesiam scripturas apostolorum euangelium audiant Qui auteÌ„ non perseuerauerint in oratione vsque dum missa peragitur nec sanctam communionem percipiuÌ„t velut inquietudines ecclesiae moueÌ„tes conuenit communione priuari Let all the faithfull that come to the church in time of the holy mysteries heare the scriptures of the apostles and the gospel And if any shal not continue in prayer til y e masse be done or shal not receiue the holy communion let them be excommunicate as those that disquiet the congregation Thus did the apostles decree In whose constitution we see plainly that the apostles are so farre from approuing the priuat masse of the papists as they would not permit any to be in the church but such as did communicate with the priest This is confirmed euen by the popes canon law Thirdly because all the fathers of approued antiquitie doe teach vs the same doctrine S. Chrysostome hath these words Ista videlicet nunc ad omnes nos dicit qui impudenter hic improbè adstamus Quisquis enim mysteriorum consors non est impudens imprâ—bus adstat These things verily he now saith to vs all which stand by impudently and wickedly For whosoeuer standeth by and doth not communicate he is impudent wicked Oh what would this holy father say if he were this day in Rome and should see many hundreds standing by gazing and the priest onely deuouring al he would doubtlesse terme them most impudent and vngratious people Saint Clement whose Epistles the papistes haue in great reuerence writeth in these words Certè tanta in altario holocausta offerantur quanta populo sufficere debeant Quòdsi remanserint in crastinum non reseruentur Let so many breades be offered at the altar as may suffice the people not only the ministers And if any thing shall remaine let it not bee reserued till the morrow S. Ambrose is consonant and confirmeth Saint Clements assertion in these wordes Munus enim oblatum totius populi fit quia in vno pane omnes significantur Per id enim quod vnum sumus de vno pane
you papistes auricular confessâ—on is an holy sacrament and to be made of such sinnes only as are committed after baptisme And yet doth S. Iohn speake as is euident by the text only of those sins that were done before baptisme This is your Hysteron proteron to whom an horse-mil and a mil-horse is all one I say thirdly that the confession which these Ephesians made whereof S. Luke speaketh is an euident external signe of true inward remorse and of sincere faith in Christ Iesus but doubtlesse it doth nothing at all resemble the blasphemous popish auricular confession For first they confessed their sinnes verbally as they burnt their bookes really but of absolution S. Luke speaketh not one word which for all that in poperie is essentiall Secondly this confession was voluntarie but popish confession is by compulsion Thirdly this confession was done in the face of the congregation but popish confession is made in the priests eare Fourthly as some of the faithfull made this confession so other some did not but amongst the papistes it must be made of all vnder paine of damnation Fiftly as Mathew confessed himselfe to haue been a publican and as Paule confessed that he had persecuted Christes Church but neither of them confessed any other sinne So the faithfull at Ephesus of zeale confessed their notorious deedes but not all their particular sinnes Nay they only confessed how Satan had seduced them and for that end they burnt their bookes Which publick attestation done to the glory of God can neuer establish secret popish whispering in the priestes eare I say fourthly that S. Hierome maketh altogither against popish confession as who affirmeth the priest or bishop to haue no other power in binding and loosing then the priest of the old testament had in making cleane or vncleane That is to say as the priestes of the old testament did declare who were cleane or vncleane so the ministers of the Church knowing some sinners to be penitent and other some to be vnpenitent pronounce according to Gods worde that the sinnes of the one sorte are bound and of the other sort loosed And heere note by the way that the word peccatorum in S. Hierome doth as aptly signifie sinners as sinnes and therefore these wordes Auditâ peccatorum varietate I thus translate hauing heard the varietie of the sinners This I say because the papistes seeke to make aduantage of the indifferencie of the word And yet howsoeuer they take it it cannot serue their turne The 2. obiection Christ commanded him that was clensed from his leprosie to go vnto the priest And he likewise commanded his apostles to loose Lazarus that was bound thereby signifying that they should loose our sinnes The answere I say first that this text of Scripture prooueth plainly that the priest cannot forgiue sinne or make the sinner cleane but only pronounce and declare him to be cleane whom God hath alreadie clensed For otherwise God would haue sent him to the priest that had the leprie before hee was clensed from the same that so hee might haue found remedie at the Priestes handes I say secondly that as yet the ceremonies of the lawe were not abrogate and therefore Christ woulde not haue them contemned or omitted Now the law was as we reade in Leuiticus that whosoeuer was clensed from the leprosie should present himself before the priest and offer vp the sacrifice of thanksgiuing This is the mysterie wherein the papistes would stablish their popishe absolution The end of the lawe was that Gods goodnesse shoulde be publickly approoued and that the party clensed should giue a signe of gratitude Therfore doth it follow in the text Goe and shewe thy selfe to the priest and offer the gift that Moses commaunded for a witnesse to them For he could not be receiued into the congregation but by the iudgement of the priest I say thirdly that Christ commanded not only his disciples to loose Lazarus but all the Iewes also and the very women that were present And consequently not priests only but euen lay men and women also may giue absolution Which thing I weene the wiser sort of papists will neuer graunt Yet the end of this loosing was not to establishe popishe absolution but to make the miracle manifest to the incredulous Iewes I prooue it by these wordes next afore going I knowe that thou hearest me alwaies but because of the people that stand by I said it that they may beleeue that thou hast sent me Yea it cannot be prooued by the text that the disciples were appointed to loose Lazarus saue only in generall termes as also were the women that stood by And indeed Christ seemeth to haue committed that office principally to the Iewes that so all occasion of incredulitie might be taken from them The 3. obiection S. Iames saith confesse your sinnes one to another and pray one for another that he may be healed And Christ himself saith receiue ye the holy Ghost Whose sinnes so euer yee remit they are remitted to them and whose sinnes so euer ye reteine they are retained And a little before he saith thus As my father sent me so doe I send you Now it is certaine that Christ was sent with all power euen to binde and loose mens sinnes and therefore his apostles being sent in the same maner must needes haue power to forgiue sinnes as he had Yea the church hath euer thus vnderstood these Scriptures The answere I say first that in these wordes Christ gaue authoritie to preach the gospel which whosoeuer beleeue haue their sinnes remitted and whosoeuer beleeue it not are subiect to damnation Other binding and loosing we finde none in the scriptures neither yet that Christ heard any confessions This sense of binding and loosing by preaching the word of God S. Hierom whom the papistes boast to be their patrone heerein maketh so euident as more to a reasonable man cannot be wished These are his words Funibus peccatorum suorum vnusquisque constringitur quos funes atque vincula soluere possuÌ„t apostoli imitantes magistrum suuÌ„ qui eis dixerat quaecunque solueritis super terraÌ„ erunt soluta in coelo Soluunt autem eos apostoli sermone Dei testimonijs scripturarum exhortatione virtutum Euery one is bound with the cordes of his sinnes which cordes and bandes the Apostles can loose while they imitate their maister that said these words vnto them what things soeuer ye shall loose on earth shalbe loosed also in heauen And the apostles loose them by y e word of God by the testimonies of the scriptures by the exhortation of vertues Behold here these golden words The papists bitterly exclaime against vs when we teach that Gods ministers do bind loose mens sins by the true preaching of his sacred worde and yet the holy and most learned father S. Hierome whom the papistes in their
cannot erre neither all generally nor one finally 207 Emperours of Rome 86 Errour may be in the church 206 Errours how they come 342 The Eucharist giuen to infants 186 The Eucharist expounded by Chrysostome 461 The Eucharist is not Christs body 467 The Eucharist vnder one kindâ— 402 The Eucharist broken 484 Eutiches and his heresie 181 F Abrahams Faith did iustifie him 383 Sole Faith iustifieth 370 Faith can not be without good woorkes 399 The first Faith broken how vnderstoode 241 A true Fast 72 Fasting and choice of meates 60 The Fathers doe erre very often 342 Festiuall dayes 116 Fidelitie allegeance condemned by the pope 528 Free-will how it remaineth 358 G Grace that iustifieth is not inherent 370 The Grace of the Manicheâ—s 176 Saint Paul iustified by Grace yet a sinner stil 374 Grace infused may stand with sinne 350 The virgin Mary abounded with Grace yet not freâ— from sinne 28â— The Greekes and their supputation 8â— Gryphus at strife with his vncle 123 The Gouernement of the Iewes 135 H The Heresie of Arrius 178 Of Nestorius 180 Of Macedonius 181 Of Eutiches ibidem Of Mahomet 182 The Historie of Nectarius 509 Of Spiridion 64 Hierusalem besieged 153 Destroyed 25 Holy dayes and Sabbaths 116 I Iesuites are humble 144 Dissemblers 145 Images 139 Indulgences 270 Inuocation of Saints 319 Ioseph and his acts 57 Iosue 58 Of the Israelites but seuentie persons went into Egypt 53 Israelites 400. yeeres in Egypt 54 Iustice inherent 383 Iustice of the regenerate vnperfit 351 Iustification by faith 370 Iustification formall in Christ ibid. Iustification by workes 383 and 384 Iulianus Apostata 175 K Kings of the Assyrians 74 Of Egypt 128 Of the Iewes 135 Of Israel 20 24 Of Iuda 24 Of Macedonia 116 Of the Medes 76 Of the Persians 94 Of the Romanes 83 Of Syria 123 Kings are supreame gouernors in causes ecclesiasticall 34 and 426 Kings that afflicted the Iewes 147 Kissing the altar 483 The pax 482 The patine 483 The Popes feete 487 L The Law impossible after Adam 350 c. The Law fulfilled by faith 370 Euery transgression of the Law a mortal sin 381 What time the Law was giuen 56 The Lie in the midwiues 55 The Librarie of king Ptolomie 132 M Macedonius â—81 The Maniches 176 Marriage of Priests prohibited onely by mans lawe 216 Gratian alloweth priests marriage 231 The Nicene councell alloweth priests marriage 233 The Masse how it is called a sacrifice 428 The canon of the popish Masse 480 Masse in one kinde contrary to Christs institution and antiquitie 402 Popish Masse iniurious to Christs passion 417 Popish Masse is not a propitiatorie sacrifice 432.433 c. Popish Masse a clowted beggars cloake 476 Priuate Masse is diabolical 414 c. Masse ought to be saide in the vulgar tongue 476 Melchisedech what he offered 422 c. No Merit in mans worke 372 c. The Merit which the fathers ascribe to good workes 394 c. The Meritorious cause of iustification 345 The popish Miter 486 A Monarchie contained not all power in it 129 The Monarchie of the Assyrians 74 Of the Greekes 121 Of the Persians 92 Of the Romanes 149 Moses and his actes 55 N The seuerall Names of the ten tribes 43 Nectarius abolished confession 510 Nestorius 180 Nero and his wicked actes 150 Noah his floud 27 Nouatus the cause and beginning of popish confession 512 Nunnes may lawfully marry euen after vowes 235 O Olympias 116 The Olympiads 81 The Originall of confession 509 c. Of kissing the Popes feete 487 Of pardons 270 Of pilgrimage 341 c. Of popish masse 480 Of changing Popes names 486 The Originall of praying for the dead 296 Of praying to Saints 311 Of praying on beades 487 Of popish primacie 187 Of purgatorie 296 Of single life 224 Of transubstantiation 436 P Pardons 270 Pax vsed in poperie 481 Phocas author of primacie 188 Pilgrimage 341 c. Popes and their wicked dealing 529 Of kissing the Popes feete 487 Changing the Popes name 486 Praying to Saints 311 For the dead 296 In the vulgar tongue 476 Vpon beads 487 Primaâ—â—â— 187 Priuate masse 414 Purgatorie 296 Ptolomaeus his librarie 232 R Reliques of Saints not to be adored 349 Remus how slaine 82 The Romish church hath erred 203 c. The church of Rome holdeth many things whereof it can yeelde no reason 186 The church of Rome vseth to wrest the scripture ib. Rome how it had the name 82 Rome when builded ibidem S The alteration of the Sabbath 108 c. The Sacrifice of the masse 428 The Saracens 182 A Scribe what it signifieth 133 The Scripture must try euery trueth 342 The Sects of Romish religion and when they began 530 The Septuagints and their celles 131 Succession of kings See Kings Succession in the Romish church 194 c. Supremacie of the Romish church 187 T The Temple when it was built 2â— Transubstantiation when it began 436 The destruction of Troy 81 All Trueth to be tried by the scripture 342 V No sinne Veniall of it owne nature 381 Vestments and their colour 490 The Virgin Mary a sinner 287 Virgins may marry after their vowes 235 The Visible church clogged with superstitions See Church Vowes cannot dissolue lawful marriage 253 c. Vowes vnlawfull 265 W The Wearing of a Cardinalles hat 488 The seuentie Weekes in Daniel are declared 101 The scripture must Witnes trueth 342 A Woman pope of Rome 191 A Woman clad in mans apparell 74 Good Workes cannot iustifie before God 383 c Good Workes do not merit 392 Widowes damned for breaking their first faith 241 FINIS Among other faults escaped in the Printing these especially are thus to be corrected Pag. 2. for Cabatist reade Cabalist Pag. 13. for 432 443 Pag. 19 for 428 443 Ibidem for 4082 4097 Pag 21. The first two lines as part of the sentence afore-going Pag. 37. for Achab Achaz Ibidem for eight seuenth Pag. 74. for hadle handle Pa. 75. for Tantanes Tautanes Ibid. for Tantens Tantens Pag. 1â—â— deest made with other literall faultes which the ingenious Reader may easily espie and amend Act. 9.1 2. Act 9.4 1 Cor. 15.9 1. Cor. 2.8 1. Tim. 1.13 Gal. â— 10 Genes 2. vers The state of 〈◊〉 in his creation The vertue of the tree of life â—ugust de ciuit 〈◊〉 3 cap. 20. â—enes 2.16 â—enes 3.19 â—enes 1. â—9 â—enes 9.3 Aug. de ciuit libr. 22. cap. 30. The difficultie consisteth not in the ages but in the supputatâ—â—on of the yeareâ— Exceeding greâ—â— varietie of opinâ—â—ons 〈◊〉 first age second age August quaest sup Gen. q. 25. Mal. 1. verse 2 3. â— Par 4. v 1. Actes 7. verse â— The third age â—ee the Fift Sectiâ—n of the eight â—hapter where â—his is handled more at large This point must be well noted See Athanasius in synopsi Anno mundâ— 3088 4. Reg. 25. Ier. 52. Iosephus his â—â—â—putation 〈◊〉 be allowed 〈◊〉 from the 〈◊〉 to the 〈◊〉 be 〈◊〉 443. yeares 〈◊〉