the purpose that that Councell seemed to be an assembly not of Bishops but of Hobgoblins not of men but of Images moved like the statues of Daedalus by the sinewes of others What the Iesuit addeth of night owles not daring to appeare in the splendour of that Councell hath no colour of truth For it is no newes for owles to appeare at popish Councells At a Councell held at Rome by Pope Heldebrand Fascic rerum expetend sugiend Ortwhinus Gratius writeth there appeared an huge great Owle which could not be frayed away but scared all the Bishops As for Protestants whom this Blacke-bird of Antichrist termeth night Owles if they had flocked to that Councell they had shewed themselves not Owles by appearing in that twi-light at Trent but very Wood-cocks to trust any security offerd them by those who after publike faith given to Iohn Huz and Ierome of Prage notwithstanding the safe conduct of Sigismond the Emperour for their going to and comming from the Councell at Constance most cruelly burned them at a stake to ashes To the seventeenth Divine faith must be grounded upon divine authority and that cannot be the Catholike faith which wanteth consent of Fathers As for those Fathers whose authority Bellarmine draweth ob torto collo to testifie for unwritten traditions de verbo Dei lib. 4. cap. 7. the Iesuit may see them fully answered in Iunius Whitaker Daniel Chamierus and Dr. Davenant Bishop of Sarum and a farre greater number of Fathers alleaged to the contrary by Robert Abbot in his answer to William Bishop cap. 7. Phillip Morney in his preface to his booke de sacrâ Eucharistiâ and Iacobus Laurentius in his singular tractate de Disputationibus and others To the eighteenth The assistance of the Holy ghost was more speciall in the times of the Apostles then in latter ages they could not erre in their writings others might yet we charge not the Catholike Church of Christ in any age with any fundamentall errour though we may the Roman Tertullian his rule may have still place and as well in one age as another if it be rightly taken and not misconstrued and misapplied for if it be taken generally that whatsoever is the same amongst many is no errour but tradition it is it selfe a great errour For the same opinion concerning the inequality of the Father and the Sonne is found amongst many to wit the Arrian Churches the same doctrine concerning the procession of the Sonne from the Father onely is found amongst many namely all the Greeke Churches at this day the same practise of administring the Eucharist to children was found amongst many namely all the Churches of Affrica in St. Austines time yea and in all Churches subject to the Bishop of Rome for many ages as Maldonat the Iesuit confesseth yet the above named Positions and this latter practise are confessed on all sides to be erroneous But Tertullian by many understandeth not the practise of some particular Churches Tertul. de prescrip Age nunc omnes ecclesiae erraverint verisimile est ut tot et tante in unam fidem erraverint much lesse of factious persons of one Sect but the generall and uniforme doctrine and practise of the whole Church as his words in the same Chapter quoted by the Iesuit declare Goe too now admit that all Churches have erred is it likely so many so great Churches should erringly conspire in one faith To the nineteenth We derogate nothing from any generall custome of the Catholike Church let the Iesuit produce out of good Authors any such custome for Indulgences to redeeme soules out of Purgatory flames by Papall Indulgences and this controversie will soone be at an end howsoever let me tell the Iesuit the way that this text of St. Paul is impertinently alleaged to prove this or any other article of the Trent faith For St. Paul in this place speaketh not of any Article of faith nor matter of manners necessary to salvation but of habits gestures fashions and indifferent rites in matter of which nature there is no question at all but that the custome of the Churches of God ought to sway as is abundantly proved by Dr. Andrewes late Bishop of Winchester in his printed Sermon upon that text To the twentieth Disputabamus de alliis respondet Iesuita de cepis we dispute of Indulgences the Iesuit answereth of Traditions in matter of Faith These are very distinct questions and so handled by all that deale Work-man-like in points of difference betweene the Reformed and the Romane Churches but the Jesuits common place of Indulgences was drawne drie and therefore hee setteth his cocke of Traditions on running which yeeldeth nothing but muddy water What though Faith be ancienter than Scriptures the Argument is inconsequent Ergo Scripture is not now the perfect rule of Faith Faith neither is nor can be more ancient than the Word of God upon which it is built this Word of God is now written and since the consigning and confirming the whole Canon of the written Word by Saint Iohn in the Apocalypse is become the perfect and as the Schooles speaketh the adequate rule of Faith It is true Christ and his Apostles first taught the Church by word of mouth Lib. 3. advers heres cap. 1. Non enim per alios dispositionem salutis nostrae cognovimus quam per eos per quos Evangelium pervenit ad nos quod quidem tunc praeconiaverunt postea per dei voluntatem in scripturis nobis tradiderunt fundamentum columnam fidei nostrae futuram but afterwards that which they preached was by the commandment of God committed to writing to be the foundation and pillar of Faith as Irenaus testifieth in expresse words To the twentie one If the Iesuit could prove as undoubtedly any words of the Apostles that are not set downe in Scriptures to be their owne words as wee can prove the writings we have to be theirs wee would yeeld no lesse credit to them then to these but that neither can hee nor so much as undertaketh to doe And whereas he further faith that the credit of the Scripture depends upon Tradition unlesse hee qualifie the speech some way it is not onely erroneous but also blasphemous for it is all one as if hee should say that man gives credit and authority to God as Tertullian jeareth the Heathen In Apolloget not receiving Christ for God because the Romane Senate would not give their consent and approbation to make him one Iam homo deo propitius esse debet or that the credit and authority of Gods Word dependeth upon mans receiving it Whereas in truth Gods Word is not therefore of divine and infallible authoritie because the Church delivereth it to be so but on the contrary the Church delivereth it to be so because in it selfe it is so and the Church should erre damnably if shee should otherwise conceive of these inspired Writings then as of the undoubted Oracles of God
to which we owe absolute consent and beliefe Vid. August supr cit without any question or contradiction To the two and twentieth Saint Austine defends no point of Faith against Heretikes either onely or chiefly by the Tradition and practise of the Catholike Church but either onely or chiefly by the Scriptures For example in his booke of Baptisme against the Donatists after hee had debated the point by Scriptures hee mentioneth the custome of the Church and relateth Stephanus his proceeding against such as went about to overthrow the ancient custome of the Catholike Church in that point But hee no where grounds his Doctrine upon that custome though hee doth well approve of it as wee doe Againe in his booke against Maximinus and his 174 Epist to Pascentius hee confirmeth the faith of the Trinity by the written Word against those Heretikes his words Ep. 175 Haec siplacet audire quemadmodum è Scripturis sacris asserantur to the same Pascentius are Here thou maist heare if thou wilt how these points of our Faith are maintained by Scripture So farre is hee from founding those or any other points of faith only or chiefly upon unwritten Traditions What the Iesuit alleageth out of his tenth booke De Genes ad literam cap. 23. Consuetudo matris Ecclesiae in baptizandis parvulis nequaquam spernendus est neque ullo modo superflua deputanda no whit advantageth his cause for there Saint Austine saith no more but The custome of the Church in baptizing Infants is no way to be despised or to be accounted superfluous Wee all say the same and condemne the Pelagians of old and Anabaptists of late who deny Baptisme to be administred to children or any way derogate from the necessitie of that Sacrament The Iesuit saith hee will say nothing of Prayer for the dead yet hee quoteth Saint Austine de curâ pro mortuis as if in that booke hee taught Prayer for the dead and grounded it upon unwritten Tradition Whereas in that booke hee neither maintaineth Prayer for the dead nor maketh mention of any unwritten Tradition for it but on the contrarie solidly out of Scriptures proveth Esaias Propheta dicit Abraham nos nescivit et Israel non cognovit nos si tanti patriarchae quid erga populum ex his procreatur ageretur ignoraverunt quomodo mortui vivorum rebus atque actibus cog noscendis adjuvandisque miscentur et paulo post ibi ergo sunt spiritus defunctorum ubi non vident quecunque aguntur aut eveniunt in istâ vitâ hominibus Ep. 118. Si quid hocum sic faciendum divinae Scripturae praescribat authoritas non est dubitandum quin ita facere debeamus similiter si quid per orbem tota frequentat Ecclesia that the Saints departed have no knowledge of our affaires upon earth the Prophet Esay saith Abraham knoweth us not and Israel is ignorant of us If so great Patriarchs knew not what befell their posteritie after their death how can it be defended that the dead intermeddle with the actions or affaires of the living to helpe them onward or so much as to take notice of them A little after he concludes flat upon the Negative The Spirits therefore of the dead there remaine where they knowe not what befalleth to men in this life To what end therefore should wee call upon them in our troubles and distresse here Neither hath this Father any thing in his 118 Epistle for the Iesuit or against us for there hee speaketh of Ecclesiasticall Rites and Customes as appeares in the very title of that Epistle not of Doctrines of Faith and yet even in these hee giveth a preheminence to the Scriptures If saith hee the authoritie of divine Scripture prescribe any Rite or Custome to be kept there is no question to be made of such a Rite or Custome and in like manner if the whole Church throughout the world constantly useth such a Rite or Custome The Iesuites next allegation out of this Fathers booke De unitate Eccles cap. 22. falleth short of his marke hee saith there that Christ beareth witnesse to his Church that it should be Catholike that is spread over the face of the Earth and not to be confined to any certaine place as the Province of Affrica Wee say the same and adde that the bounds of it are no more the territories of the Bishop of Rome than the Provinces of Affrica Wee grant that Whosoever refuseth to follow the practise of the Church to wit the Catholike or universall Church resisteth or goeth against our Saviour who promised by his spirit to leade her into all truth and to be with her to the end of the World Which promise may yet stand good and firme though any particular Church erre in Faith or manners as did the Churches of Asia planted by the Apostles themselves and the Church of Rome doth at this day Cont. lit Petil. l. 3. c. 6. Now because that testimonie of Saint Austine wherewith the Knight concludes almost every Section If wee or an Angell from heaven preach unto you any thing whether it be of Christ or of his Church or any thing which concerneth Faith or manners besides that which you have received in the Legall and Evangelicall Scriptures let him be accursed is as a beame in all Papists eyes therefore they use all possible meanes to take it out but all in vaine for the words of the Apostle on which Saint Paul commenteth are not as the Iesuit would have them If any man preach unto you Contra against but if any preach unto you Praeter besides Ep. ad Galat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque enim inquit si contraria solum predicaverint intulit anathema esto sed si evangelizaverint preter id quod ipsi evangelisavimus hoc est si plusculum quidpiam adjecerent as Saint Chrysostome and Theophylact accutely observe The Apostle saith not if Chrysostome rightly understand him if they should preach any thing contrary but if they shall in their preaching adde any thing be it never so little besides that which wee have preached unto you let him be accursed And Theophylact is altogether as plaine as Chrysostome in his Glosse upon the words The Apostle inferreth not if any man preach contrarie to that yee have received but if any preach besides that which wee have preached unto you that is if they shall presume to adde any thing though never so little let them be accursed Neither doth Saint Austine in his tractate upon Saint Iohn upon which Bellarmine and after him Flood so much beare themselves any whit contradict the former interpretations of Saint Chrysostome and Theophylact. For his words in that place carry this sense The Apostle saith not if any man preach more unto you than you have already received that is perfectly conceived and apprehended for then hee should goe against himselfe who saith that hee desired to come to the Thessalonians to supply
contradict Romish doctrines not out of disobedience to man but out of obedience to him who commandeth us to contend for the true faith and to reprove and convince all gainesayers What Papists intentions are we take not upon us to judge their doctrines we put to the test of Gods word and finde them false and adulterine and all be it some points of their beliefe considered in themselves might seeme indifferent yet as they hold them they are not because they are not of faith Rom. 14.23 and what soever is not of faith is sinne Now no point of the Romish Creed as they hold it is of that faith the Apostle speaketh of that is divine faith because they ground and finally resolve all their articles not upon Gods word but upon the authority of the Pope Resp ad Archiepis Spalaten c. 47. Firmitas fundamenti â—â— firma licet implicita in aureo hoc fundamento veritatis adhaesio valebit ut in Cypriano sic in nobis ad salutem faenum stipula imbecilitas caries in tecto contignatione explicitae erroris opinio non valebit nec in Cypriano nec in nobis ad perâ—â—tiem or Church of Rome which is but the authority of man whereas on the contrary as Doctor Crakent horpe demonstrateth If any Protestant build hay or stubble upon the true foundation he may he saved because be holdeth the true foundation which is that every doctrine of faith ought to be built upon Scripture If the Iesuit wonder at this conclusion let him weigh the Authors reasons and he will be forced to confesse that the errors if there be any in Protestants in regard they sticke close to the true foundation and implicitly deny them cannot in them be damnable whereas the very true doctrines of faith in Papists because they hold them upon a wrong ground and foundation very much derogatory to God and his truth are not so safe To the third With what face can the Iesuit avow this considering that Prieras before alleaged and other writers approved by the Church of Rome mainetaine this blasphemous assertion that the authority of the Church is greater then the anthority of Scripture and all Papists of note at this day hold that the Scripture is but an imperfect and partiall rule of faith all Protestants on the contrary teach that it is an entire and perfect rule of faith Papists believe the Scripture for the Churches sake Protestants the Church for the Scripture sake Papists resolve all points of faith generally into the Popes infalibility or Churches authority Protestants into the written word of God which as Bellarmine himselfe confesseth De verbo Dei non script l. 4. c. 11. containeth all things necessary for all men to beleeve and is a most certaine and safe rule of beleeveing Yea but saith the Iesuit out of Vincentius Lerinensis De verbo Dei l. 1. c. 2. he that will avoid the deceits and snares of Haeretikes and remaine soundin the faith must strengthen his faith two wayes to wit by the authority of the divine law and the tradition of the Catholike Church This advise of Vincentius is sound and good if it be rightly understood and not in the Iesuits sense Vincentius there by tradition of the Catholike Church understandeth not unwritten verities but the Catholike expositions of holy Scriptures extant in the writings of the Doctors of the Church in all ages and we grant that this Catholike exposition of the Doctors where it can be had is of great force to confirme faith and confound Heretikes Vt Scripturae ecclesiastice intelligentiae jungatur authoritas For the stopping of whose mouth that Father saith and we deny it not that there is great neede to add to the Scripture the Churches sense or interpretation albeit as he there addeth which cutteth the throat of the Iesuits cause The Canon of Scripture is perfect and sufficient of it selfe for all things nay rather as hee correcteth himselfe Over and above sufficient cum sit perfectus scripturae canon sibique adomnia satis superque sufficiat To the fourth Here the Iesuit would make his Reader study a little and his Adversarie to muse Vero nihil verius certo nihil certius but it is indeed whether hee be in his right wits or no. For first as Seneca well resolveth one thing cannot be said truer than another one truth in Divinitie may be more evident to us than another but in it selfe it cannot be truer or surer Secondly admitting there could be degrees of certainty at least quoad nos there can be yet no comparison in regard of such certaintie betweene an Article of the Creed assented unto by all Christians and a controverted conclusion maintained onely by a late faction in the Westerne Church But the sitting of Christ at the right hand of his Father is an Article of the Creed set downe in expresse words in holy Scripture Mark 16.19 Luke 24. consented unto by all Christians in the world whereas the carnall presence of Christ in the Sacrament by Tranfubstantiation is no Article extant in any Creed save onely that of Pope Pius his coyning in the yeare of our Lord 1564. It is neither in words set downe in Scripture as the other Articles are neither can it be necssarily inforced or deduced by consequence as foure great Cardinals of the Roman Church confesse Cameracensis Cajetan Roffensis and Bellarmine Neither was this Doctrine of the Romane Church ever assented unto by the Greeke Church nor by the Latine anciently or generally as I shewed before Thirdly the Iesuit contradicteth himselfe within eight lines for having said in the eighteenth line Pag. 384. that Christ his corporall presence in the Sacrament was more sure than his presence in heaven at the right hand of his Father about seven lines after forgetting himselfe hee saith that Wee shall find as much to doe marke as much not more in expounding that Article of the Creed as they doe in expounding the words This is my Body Wherein it is well hee confesseth that Papists make much to doe in expounding the words This is my Body which is most true for by the demonstrative Hoc they understand they know not what Neither this Body nor this Bread but an Individum vagum something contained under the accidents of Bread which when the Priests saith Hoc it is Bread but when hee hath muttered out an Vm it is Christs Body Likewise by the Copula est is they understand they know not what either shall be as soone as the words are spoken or is converted unto or is by Transubstantiation Lastly by Body they understand such a body as indeed is no body without the extension of place without distinction of Organs without facultie of sense or motion and will hee make this figment so incredible so impossible as sure nay more sure than the Article of Christs ascension into heaven and his sitting at the right hand of his
published by Pope Pius the fourth were never anciently received pag 25. The 39 Articles of the Church of England justified pag. 30. Papists teach that the Pope hath power to create new Articles of Faith pag. 33. Many Doctrines of Poperie are new by the confession of Papists themselves pag. 38. Protestants have a certaine rule of Faith Papists have not pag. 45 The Roman translation of the Bible is most corrupt pag. 51. Three sorts of corruptions and abuses of ancient Fathers 1. By foysting bastard Treatises entitling them to the Fathers 2. By falsifying their undoubted Treatises by additions detractions or mutations 3. By alleaging passages and places out of them which are not extant in their Workes and of all these three kinds Romanists are proved guiltie pag 64. Corruptions and falsifications of ancient Writers by Papists In the first Age. pag. 65. In the 2. Age. pag. 67. In the 3. pag. 68. In the 4. pag. 73. In the 5. pag. 77. In the 6. pag. 89. In the 7. pag. 90. In the 8. pag. 92. In the 9. pag. 105. In the 10. pag. 109. In the 11. pag. 110. In the 12. pag. 111. In the 13. pag. 112. In the 14. pag. 114. In the 15. pag. 115. In the 16. pag. 122. Of implicit Faith and blind Obedience maintained by Papists pag. 143. CHAP. II. Papists their bitternesse against reformed Churches is causlesse pag. 148. The definition of Heretikes agreeth to Papists but no way to Protestants pag. 151. Rome confessed to be Babylon by learned Romanists pag. 157. CHAP. III. Cassander and Caesenus are justified pag 164. Corruption in Faith as well as manners are confessed to have been in the Roman Church by the learned of that partie pag. 165. The Councell of Trent intended a reformation of Faith as well as manners pag. 173. CHAP. IV. The Catholike Faith is not so indivisible but that a man may renounce it in part though not in all as many learned Romanists have renounced the Trent Faith in part pag. 178. Priests marriage is lawfull pag. 181. CHAP. V. Romanists prefer their own interpretations of Scriptures before the ancient Fathers pag. 188. CHAP. VI. Many errours have crept into the Church whose first Authors cannot be named pag. 191. The difference between Heresie and Apostacie pag 196. CHAP. VII The petty degree of the Romish Faith is drawne from the ancient Heretikes namely the Osseni Helcheseite the Capernaites the Manichees the Aâ—gelici the Collyridians the Tacians and the Cathorists pag. 219. CHAP. VIII The Antiquitie and Vniversalitie of the Protestant Faith in generall is proved by the testimonies of our learned Adversaries pag. 253. There are but 22 Canonicall books of the old Testament as is proved by the testimonies of the ancient Fathers both of the Greeke and Latine Church pag 276. Errata in the first Part. PAge 42. line 8. reade his lin 17. r. authority in marg l. 2 r. ad Dard. p. 57. lin 11. r. their foreseene p. 66. l. 4. r. the deepe p. 75. l. 20. r. Angles p 92 in mar l. 8. r. alius in text l. 29. r. rejected p. 93. l. 16. r. serve p. 109. l. 23. r. making him speake p. 131. in mar l. 12. r. veniali p. 138. l. 25. r. very corruptly p. 139. l. 25. in marg 1. repurgata p. 153. l. 22. r. homoousians p. 164 in marg l. 25. r. vicesimi terrii p. 173. l. 23. r. operierunt p. 189. in mar l. 17 sequuntur p. 218. l. 2. r. Vitalian p. 219. l. 18. in marg r. regnum p 224. in marg l. 10. r. minus p. 248. in marg l. 12. r. curvat l. 14. r. pronus l. 18. r. iudico p. 251. l. 6. r. argument p. 255. l. 3. r. ingenuously p 257. l. 12. r. true body l. 21. r. is l. 22. dele and. p. 270. l. 4. r. looke p. 271. l. 29. r. of the. p. 273. l. 3. dele to the p. 279. l. 22. r. when To J. R. AUTHOR OF THE BOOKE CALLED A paire of Spectacles I Received a Treatise from you Mr. J. R. not long since published against me by the title of A paire of Spectacles or An Answer to a booke called Via tuta The safe way wherein you say the booke is shewed to be a Labyrinth of Errours and the Author a blinde Guide To what end your Spectacles were made for a blinde man I cannot tell for sure I am if I were blinde a paire of your Spectacles could not make me see howsoever if the indifferent Reader will look but upon the Frontispice of your own book he shall easily discerne that your glasses are deceitfull and do justly occasion a Writ of Error to be brought against your selfe for making that to seem in S. Austin your first Author which is not Your words are these Qui autem praetergreditur regulam fidei non accedit in viâ sed recedit de viâ Aug. in Joh. Tract 98. Tom. 9. p. 487. He that goeth besides the rule of faith which is the Catholique Church doth not come in the way but goeth out of the way wherein you have added these words of your owne viz. which is the Catholique Church in the same character with S. Austin and in lieu of Scripture you pretend the Church to be the rule of Faith whereas that ancient Father assures us Civitas Dei credit Scripturis Undè fides ipsa concepta est ex quâ justus vivit Aug. de Civit. Dei l. 19. c. 18. Tom. 5. Sancta Scriptura nostrae doctrinae regulam figit Idem de bono Viduitatis Tom. 4. c. 1. that from the holy and canonicall Scriptures that faith is formed and bred by which the just doe live Nay more hee expressely professeth with us that the holy Scripture doth fix or settle the rule of our doctrine And thus in your first citation you falsifie S. Austin and go besides the rule of faith and good manners also and by stumbling at the threshold you shew your selfe to bee the blinde guide you speake of in the first page and the first place I proceed to your Dedicatorie Epistle first you begin to descant upon my name in paralelling the words Lyend and Lye howsoever say you The title of Sir will be left for you These bee the first flowers of your eloquence and they savour sweetly Now if I should repay you in your owne language and shew you what men are branded with the letter R which stands for your name if I should shoot backe I say your arrowes even bitter words into your owne bosome would it not shew rather want of matter than proofe of doctrine If you delight to sit in the seat of the scornefull it shall be my comfort to tread in the steps of my Saviour who when hee was reviled reviled not againe To let passe your bitter reproaches of my learning and breeding I will come to the matter You have not stated the question say you fully and truly for you were
4. Art 1. betwixt a Councell approved by the whole Christian world and one that is disclaimed by most Christian Kings and Bishops and the major part of Christendome But you would further know a difference betwixt their two Creeds Let me tell you in briefe When a Romanist like your selfe would needs know of a Protestant the difference betwixt his religion and ours Subesse Romano Pontifici omni humanae creaturae declaramus dicimus definimus pronunciamus omninò esse de necessitate salutis Bonifac. 8. in Extr. de Major Obed cap. Unam sanctam because both beleeved the Catholike Church in the Creed the Protestant made answer that wee beleeve the Catholike faith contained in the Creed but doe not beleeve the thirteenth Article which the Pope put to it when the Romanist was desirous to see that Article the Extravagant of Pope Boniface was brought wherein it was declared to be altogether of necessitie of salvation for everie humane creature to be subject to the Bishop of Rome This thirteenth Article in your Trent Creed besides the newnesse of the rest makes a great difference Mr. Lloyd betwixt the two Creeds and the rather because it is flat contrarie to the decree of the Nicene Councell besides many other differences as shall appeare hereafter But say you they agree in this that as the Arrians of those times cryed out against that Creed as being new and having words not found in Scripture for example Consubstantiation so our Protestants cry out against the Trent profession of faith for the same reasons of noveltie and words not found in Scripture as for example Transubstantiation It is true the Arrians at the time of the Councell cryed out against the Nicene Creed for defining the word Consubstantiall or Coessentiall as being new but it is as true they complained without a cause for long before that time the word was used by Origen Doctos quosdam ex veteribus illustres Episcopos Homousii dictione usos esse cognovimus Socrat. l. 1. c. 8. and other ancient Fathers as appeares by Socrates Wee know saith he that of the old writers certaine learned men and famous Bishops have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly it was resolved by S. Austin that the name was not invented but confirmed and established in the Councell of Nice The word therefore Consubstantiall was not new August contr Maxim l. 3. c. 14. which they complained of but the word Transubstantiation is so new that it was altogether unknowne till the Councell of Lateran Concil Lateranense Anno 1215. Bellarm. 1200. yeeres after Christ therefore your comparison holds not in the first place But ad nit the Councell had first devised the word Quomodo dicis in Scripturis divinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non inveniri quasi aliud sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quà m quod dicit Ego de Deo patre exivi Ego Pater unum sumus Ambros de fide contra Arrian Tom. 2. c. 5. p. 223. in initio August Ep. 174. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas Ep. quod decret Synod Nic. Congruis verbis sunt exposita Nihil refert hanc vocem non esse in Scripturâ si vox id significat quod Scriptura docet Vasq in 1. Thom. Tom. 2. Disp 110. c. 1. sect 4. yet it is agreed on all hands that the meaning of the word is contained in Scripture S. Ambrose writing against the Arrians puts to them this very question How doe you say the word Consubstantiall is not in divine Scriptures as if Consubstantiall were any thing else but I went out from the Father and the Father and I are one the word therefore was a pregnant word agreeable to the sacred word of God And albeit saith S. Austin the word perhaps be not found there yet the thing it selfe is found and what more frivolous quarrell is it than to contend about the word when there is certaintie of the thing it selfe In like manner Athanasius answered the Arrians in those dayes as I must answer you Touching the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 albeit it be not found in Scriptures yet it hath the same meaning that the Scriptures intend and imports the same with them whose eares are entirely affected towards religion We cry not out against you simply because your word Transubstantiation is not found in the Scriptures but because the true sense and meaning of the word is not contained in them for the words Unbegotten Increate the word Sacrament the word Trinitie and the like are not found in Scripture yet wee teach them wee beleeve them because their true sense and meaning may bee deduced from the Scripture and we professe with your Jesuite Vasques Nihil refert c. It mattereth not whether the word be in Scripture or no so as that which it signifieth be in the Scripture To come neerer to you doe you but prove that the words This is my body imply Transubstantiation and let me be branded for an Arrian if I refuse to subscribe to it but that the world may know we condemne you justly both for the newnesse of the word and your doctrine also hearken to the learned Doctors of your owne Church Your Schoole-man Scotus tels us that before the Councell of Lateran Bellarm. l. 3. de Eucbar c. 23. Transubstantiation was not beleeved as a point of faith It is true your fellow Jesuites are ashamed of this confession and thereupon Bellarmine answers Ibid. This opinion of his is no way to bee allowed Suarez in 3. Tom. in Euch. disp 70. sect 2. and Suarez not content with such a sober reckoning proclaimes that for his lowd speaking hee ought to be corrected and as touching the words of consecration from whence you would inferre both the name nature of Transubstantiation Mont. in Luk. 22. your Arias Montanus saith This is my body that is my body is sacramentally contained in the Sacrament of bread and hee addes withall the secret and most mysticall manner hereof God will once vouchsafe more clerely to unfold to his Christian Church The doctrine therefore of your carnall and corporall presence is not so cleerely derived from the Scriptures nay on the contrarie hee protesteth that the body of our Saviour is but sacramentally contained in the Sacrament as the Protestants hold and therefore not bodyily It is more than evident that the word Consubstantiation used by the Fathers was derived from the Scriptures but you have not that infallible assurance for your word Transubstantiation witnes your Cardinall Cajetan Cajet in Thom. part 3. q. 75. art 1. he assures us that there appeareth nothing out of the Gospel that may inforce us to understand Christs words properly yea nothing in the text hindereth but that these words This is my body may as well be taken in a metaphoricall sense as those words of the Apostle The Rocke was Christ that the words of either proposition may well bee
true though the things there spoken be not understood in a proper sense but in a metaphoricall sense onely Nay more your Jesuite Suare Suarez Tom. 3. disp 46. confesseth that this Cardinall in his Commentary upon this Article doth affirme that those words of Christ This is my body doe not of themselves sufficiently prove Transubstantiation without the authoritie of the Church and therefore by the command of Pope Pius the fifth that part of his Commentary is sponged out of the Romish Edition Thus one while you correct your Authors another while you purge them for delivering the truth in our behalfe Look upon your Cardinall Bellarmine although he will not allow that sense which the Lutherans give Bell. de Euch. l. 2. c. 19. yet hee granteth that those words This is my body may imply either such a reall change of the bread as the Catholiques hold or such a figurative change as the Calvinists hold And although hee would seeme to prove that the words of Scripture are so plaine that they may compell a refractorie man to beleeve them yet having well weighed the reasons and allegations of other Schoole-men Bell. de Euch. l. 3. c. 23. at last concludes It may justly be doubted whether the text be cleere enough to inforce it seeing men sharp and learned such as Scotus was have thought the contrary How therefore your Church should ground a point of faith upon a doubtfull opinion or on such words as by the testimonies of your best learned Divines may receive a double construction I leave it to be judged But farther in proofe of Pope Pius Creed I could urge Sr. Humfrey say you with the 39. Articles appointed by the authoritie of the Church of England to be uniformely taught by all Ministers which they are to sweare unto which Articles though they be indeed new coyned as the foundation of a new Church yet Sr. Humfrey being his mothers Champion will not I suppose yeeld her or her doctrine to bee new Thus you It is true as you say there are 39. Articles appointed by our Church to bee uniformely taught by all Ministers and it is as true that they are published and received with unitie and consent which your men acknowledge for a proper marke of the true Church And withall let me adde this one thing for your observation and indeed it is a thing remarkable whereas all your Trent Articles have beene questioned and confuted by Chemnitius Chamierus Gentilletus and other Protestant writers yet there was never any Papist could goe farther than to tell us as you doe I could urge you with the novelty of the 39. Articles I say never as yet did any Romanist attempt much lesse was able to confute and overthrow our Articles which stand like a house built upon a rocke immoveable and cannot be shaken Let me tell you further your comparisons betwixt our Articles and yours doe not hold for all your Articles are fundamentall points to your Trent beleevers and the deniall of any of them makes them heretiques and damned persons as your Popes Bull expressely declareth Bulla Pii quarti On the other side some of our Articles concerne the discipline of the Church and are not essentiall to salvation others concerne the ancient and latter heresies wherein we teach the negative and those are not properly Articles of faith which we beleeve but points of doctrine which wee condemne and beleeve not And that you may know our Articles are not new nor newly coyned by our men if you will put on your spectacles you shall finde that most of our prime Articles are taught and received by your owne Church as well as ours and therefore I hope you will confesse they are not coyned and built upon the foundation of a new Church Briefly touching our 39. Articles The first sort are in the Affirmative both ours and yours and all those are uniformely received by both Churches The second sort are ours onely which we affirme and you deny and those are very few in number and are evidently deduced from the Scripture The third sort are yours which we deny and you affirme and for that cause you terme our religion negative and those remaine for you to make good Joyne therefore those negative Articles which are wholly yours to those positive Articles which you hold with us and you shall easily discerne if the denomination followeth the greater part those Articles may most properly bee termed Articles of your faith for I dare confidently avow that of the 39. Articles there are above 35. yours that is either such which you hold with us which are at least twentie or such wherein the affirmative is yours and not ours which are at least fifteene take therefore your owne libertie either confute ours or make good your owne herbam porrigemus and I will give you the bucklers You proceed and upon a false supposall that our Church hath created new Articles you proclaime in the name of your owne Church these words We teach that for Articles of faith the Church can make none as she cannot write a Canonicall booke of Scripture Thus you When Diogenes saw a supposed Bastard casting stones in a presse of much people he gave the boy this caveat Take heed lest thou hit thy father This is like to bee your case for by this Tenet you will wound the Church your Mother and amongst others you will surely hit your holy Father the Pope It appeares first that you endevoured to shew that your Church hath created no new Articles of faith but for want of solid proofes you begin to faint and thinke it the safest way to turne Protestant in this point and say the Church can create none but I wonder how you dare pronounce in the name of the Church we teach whereas in truth your Church teacheth it not This is therefore but a cunning device of yours to dazle the eyes of the ignorant with your false glasses and to make them beleeve it is the generall Tenet of your Church and then you thinke they will conclude according to your Assertion Ergo The Church hath created none when as your saying makes more strongly against you if either your Articles prove new or the Pope and his Agents professe the contrarie Mr. Heigham who first answered my Book Mr. Heigham in his answer called Via verè tuta pag. 199. 200. was a member of your Church and he cries aluod that the Church hath power to decree and promulgate new articles of faith But your third Replyer Tom Tell-troth in his Whetstone of Reproofe thought it the wisest way to decline the question for hee knew well when you were both at odds and taught flat contrarie doctrine each to other the Whetstone of necessitie would belong to one of his fellow writers But to let passe such differences amongst your selves bee it spoken to your comfort Friar Walden about two hundred yeares agoe affirmed the same that you doe Waldens
because the Author of it hath borrowed both the matter and manner of writing from St. Peter and therfore he was thought some scholar of theirs but no Apostle Others said he brought in a profane Author concerning the strife of the Arch-angell and the Devill about the body of Moses which cannot be found in Canonicall Scripture Lastly the Revelation of St. John was likewise doubted of first because of the noveltie of the title of John the Divine secondly because of the difficultie and obscuritie of his Prophecies These and the like reasons were motives to some in the Church to question the Authors of those Books but it was never generally impeached For further proofe of this Assertion let antiquitie be heard and it will appeare that all those Bookes were cited for doctrine of faith by the writers of the first ages and consequently were approved from and after the dayes of the Apostles Hieronym ad Dardan◠de terra repromissionis Ep. 129. p. 1105. Looke upon St. Hierome he proclaimes it to the Church Illud nostris dicendum est Be it known to our men that the Epistle to the Hebrewes is not only received by all the Churches of the East that now presently are but by all Ecclesiasticall writers of the Greek Churches that have beene heretofore as the Epistle of Paul though many thinke it rather to be written by Barnabas or Clemens and that it skilleth not who wrote it seeing it was writby an Author approved in the Church of God and is daily read in the same This ancient Father shewes plainly that howsoever some doubt was made of the Author of that Epistle yet it was received both by the Easterne Westerne Churches And howsoever some of the Ancients did attribute it to St. Luke others as namely Tertullian did attribute it to Barnabas yet all agreed in this that it had an Apostolike spirit and accordingly Cardinall Bellarmine tels you in your eare Ineptè dici vetustatem de hac Epistola dubitâsse Bell. de verbo Dei lib. 1. cap. 17. It is foolishly spoken in saying Antiquitie did doubt of this Epistle when there is but one Caius a Grecian and two or three Romanists in respect of all the rest that speake against it and if we respect not the multitude but the antiquitie of the cause the Roman Clemens is more ancient than Caius and Clemens Alexandrinus than Tertullian and Dionysius Areopagita than both who cites this Epistle of Paul by name Touching the second Epistle of St. Peter it was cited by Higinus Bishop of Rome within an hundred and fiftie yeares after Christ and that by the name of Peter The Epistle of St. Jude was cited by Dionysius Areopagita by the name of Jude the Apostle within seventie yeares after Christ Dionys de divinis nominibus cap. 4. Tertuil de habitu muliebri Orig. l. 5. in c. 5. ad Romanos Cypr. in lib. ad Novatianum by Tertullian within two hundred yeares after Christ by Origen and Cyprian within two hundred and fiftie yeares after Christ Lastly touching the Revelation of St. John it was received for Canonicall in the first and best ages Dionysius Areopagita cals the Revelation The secret and mysticall vision of Christs beloved Disciple Arcanam mysticam visionem dile cti discipuli Dionys Eccles Hier. cap. 3. In Dial. cum Tryphone Iren. lib. 1. cap. ult and this was seventie yeares after Christ Justin Martyr doth attribute this Booke to St. John and doth account it for a divine Revelation and this was an hundred and sixtie yeares after Christ Irenaeus saith this Revelation was manifested unto St. John and seene of him but a little before his time and this was an hundred and eightie yeares after Christ Tertull. de praescript l. 4. Tertullian amongst other things accuseth Cerdon and Marcion of heresies for rejecting the Revelation and this was two hundred yeares after Christ Origen in his Preface before the Gospel of St. John sayth that John the sonne of Zebedee saw in the Revelation an Angel flying thorow the middest of Heaven having the eternall Gospel and hee flourished two hundred and thirtie yeares after Christ Thus you see the Catholique Christians and most ancient Fathers in the first ages received both the Epistle to the Hebrewes the second Epistle of St. Peter the Epistle of St. Jude and the Revelation of St. John with one consent accounting them no better than Hereticks which either doubted of them or denyed them and yet you to outface the truth would make the world beleeve that it was three or foure hundred yeares before they were received into the Church and made canonicall and upon this vaine supposall you would know of me Whether there were any change of faith in the Church when they were admitted or whether those Books received any change in themselves To answer you in a word your proposition is foolish and your question is frivolous for those Books were alwayes received even from the first times and no more could that word of God bee changed than God himselfe who is immutable and yet we see your faith is daily altered for want of that foundation and thereupon it behoves you to get more and better proofes for the confirmation of your new Creed From your justification of your Trent faith you begin to looke asquint thorow your Spectacles at the reformed Churches and after your wonted manner you crie out They have no certaine rule of faith wherewith wee may urge them authoritie of Church they have none Scripture they have indeed but so mangled corrupted perverted by translation and mis-interpreted according to their owne fancies that as they have it it is as good as nothing Thus you Have we no certaine rule of faith What thinke you of the Scriptures Doe not we make them the sole rule of our faith and is not that rule by your own Cardinals confession Bell. de verbo Deo l. 1. c. 2. Regula credendi certissima tutissimaque the most certaine and safest rule of faith And as touching the authority of the Church it is an Article of our Religion Art 20. That the Church hath power to decree rites or ceremonies authoritie in controversies of faith and yet it is not lawfull for the Church to ordaine any thing that is contrarie to Gods word written neither may it so expound one place of Scripture that it be repugnant to another This Article shewes our obedience to the Scriptures it declares the authoritie of our Church and it vindicates our Ministers from perverting and misinterpreting of the Scriptures wherewith you charge us in the next place It is true say you Scripture you have indeed but mangled corrupted perverted by translation Here your charge is generall and your accusation capitall therefore you must give me leave for the better discoverie of the truth to send out a Melius inquirendum that your Translation and ours being compared in particulars the truth may better appeare First then
and tell me if I may not truly retort your Assertion into your owne bosome Scripture you have indeed but so mang led corrupted perverted by Translation that as you have it it is as good as nothing But you have misinterpreted the Scriptures say you according to your owne fancies Your bolt is soone shot and if all your words were Oracles and that Ipse dixit were sufficient your bare word for other proofes you have none would easily conclude us but I will shew you so plainly that without Spectacles you may see that these Aspersions likewise reflect upon your selves It was a question amongst your fellow Jesuits whether Jacob Clemens the Dominican might by Authority of the Scripture kill Henry the third B. Barloes defence of the Articles in his Preface p. 7. King of France and one of your Jesuits reasoned thus with himselfe Ehud killed Eglon and therefore I may kill Henry for Eglon was a King and so is Henry Eglon signifies a Calfe and Henry is a Calvinist and therefore assuredly I may murther him by Scripture I hope you will confesse that this Jesuite although he were of your Society did interpret the Scripture according to his owne fancie In like manner your Patriarke of Venice concludes seven Sacraments from the words of Scripture and I conceive it is according to his owne fancie That saith he which Andrew spake Inn. Gentil exam Concil Trid. l. 4. n. 26. Sess There is a Boy which hath five loaves and two fishes must be understood of the ranke of St. Peters successors and that which is added Make the people sit downe signifieth that salvation must be offered them by teaching them the seven Sacraments And whereas the Prophet David saith Thou hast put all things under his feet Antoninus your Archbishop of Florence Anton. in Sum. part 3. tit 22. c. 5. about two hundred years since expounded those words in this manner Thou hast made all things subject to the Pope the Cattle of the field that is to say men living in the Earth the fishes of the sea that is to say the soules in Purgatory the fowles of the Ayre that is to say the soules of the Blessed in heaven whether this Exposition be according to the sense which the Catholike Church holdeth or according to his owne fancy let the Reader judge To come nearer to you Whitak Camp Rat. 9. Moses saith God made man after his Image Pope Adrian inferreth Therefore Images must be set up in Churches St. Peter saith Behold here are two swords Pope Boniface concludes Extra de Major Obed. Therefore the Pope hath power over the spirituall and the temporall St. Mathew saith Give not that which is holy unto dogges Mr. Harding expounds it Juels Def. p. 52. Therefore it is not lawfull for the vulgar people to reade the Scriptures It was sayd to St. Peter in a vision Arise kill and eate your Cardinall Baronius hence infers In voto Baronii contra venetos The Pope is Peter and the Venetians are the meat which must be killed and devoured To let passe those farre fetched and extravagant senses of Scriptures which your learned men wyer-draw for your Romish Doctrine It is the word of God Goe to my servant Job and he will pray for thee therefore there is an Invocation of Saints in Scripture Give us this day our daily bread Bellar. de Sāct Beat. l. 1. c. 10. therefore the bread must bee given to the Common people and not the Cup. Roffens adver Luther Art 16. Our Saviour opened the Booke of the Prophet Esay and afterwards closed it Ledis de divinis Script Quâvis linguâ non legendâ cap. 22. therefore Prayer and Service in an unknowne tongue is commanded by the Scripture These and such like false glasses you temper for your Spectacles to deceive your poore ignorant Proselites with the name of Scripture and for feare they should make any doubt of the right interpretation of them Si quis habet interpretationē Ecclesiae Romanae de loco aliquo Scripturae etiamsi tamen habet ipsissimū verbum Dei Hosius de expresso verbo Dei your Cardinall Hosius protesteth to all Romanists If a man have the Interpretation of the Church of Rome of any place of Scripture he hath the very words of God though he neither know nor understand whether nor how it agreeth with the words of Scripture This puts me in minde of that excellent passage of St. Hilary who speaking of the errours and Heresies crept into the Church in the dayes of Constantius makes this generall complaint which in these dayes is truly verified in the Roman Church Hilard 3. ad Constant l. 1. ad Const defunctum Faith is now come to depend rather on time than on the Gospel your state is dangerous and miserable you have as many faiths as wills and as many doctrines as manners whilst faiths are either so written as you list or so vnderstood as you will I come now to your forbidden Bookes wherein the mysterie of iniquitie will manifestly appeare and first touching the sacred Bible which is forbidden in the first place The Bible say you is not so forbidden but that it is in the Bishops power to grant leave if upon Conference with the Parish Priest or Confessor of the partie that desireth leave he finde him to be such a one as may not incurre danger of faith c. which with any reasonable man may be counted sufficient liberty It is true that by the fourth Rule of Pope Pius the fourth the Bible may be licensed by the Bishop but the party must have the license in writing and withall it is decreed Regula 4. in indice libr. prohibit p. 16. If any presume without such license either to reade or have it unlesse he come in first and give up his Bible to his Ordinary let him not have the pardon of his sinnes It is not lawfull then to reade the Bible without a dispensation but with a license any man may reade it and this say you is sufficient liberty for any reasonable man If I should grant you that which you say yet you are never able to make good that license for Pope Clement the eight about thirty yeares after upon this dispensation so granted gives us to understand That upon the Rule of Pius the fourth Observatio circa 4. Regulam Ibid. p. 22. in fine Concil Trident no new power was granted to the Bishops or Inquisitors or Superiors to license the buying reading or keeping the Bible in the vulgar tongue seeing hitherto by the command and practise of the holy Inquisition the power of granting such licenses to reade or keepe Bibles in the vulgar Language or any part of Scripture as well of the New as the Old Testament or any sums or Hystoricall Abridgement of the same in any vulgar Language hath beene taken from them Quod quidem inviolatè servandum est and
present Binius ibid. in his Annot. on the other side Peter Lombard and Gratian Pet. Lomb. l. 4. Sent. Dist 6. Grat. Can. Mulier de Consecr Dist 4. they have put in their exception nisi necessitate cogente except it be in case of necessitie so that in the absence of the Priest and in case of necessitie women may baptize by the authority of your Church notwithstanding the Councels decree And this is according to Bellarmines confession Although saith he those words of exception nisi necessitate cogente be not found in the Tomes of Councels Bell. de Baptis l. 1. c. 7. yet Peter Lombard and Gratian cite the Canon in that manner And thus by your owne Cardinals profession your Priests have added that exception to the Canon to dispense with women for Administration of the Sacrament which is not found in the Councell Againe the same Councell is razed both by the compiler of the decrees and publisher of the Councels for the Councell saith in the 44. Canon a Clericus nec comam nutriat nec barbam radat Concil Carth. Can 44. Let no Clerke weare long hayre nor shave his Beard The decretals and your late Councels published by Binius have left out the word Radat and have quite altered the sense of the decree and so your Church hath gone directly against the meaning of the Councell in shaving of Priests S. Austin Bishop of Hippo is both purged and falsified in favor of your doctrine First for the purging of him your own men make this declaration b Augustinus nuper Venetiis excusus in quo praeter multorum locorum restitutionem secundum collationem veterum exemplarium curavimus removeri illa omnia quae fideliū mentes haeretic â pravitate possent inficere aut a Catholica orthodoxa fide deviare Praefat Ind. lib. prohibit ad Lectorē Genevae impress an 1629. St. Austin was lately printed at Venice in which Edition as we have restored many places accerding to the ancient Copies so likewise we have taken care to remove all those things which might either infect the mindes of the faithfull with Heresies or cause them to wander from the Catholike faith This publike profession your men have made and accordingly the c In hunc modū est repurgatus ut in libri inscripsione testātur qui editioni praefuerunt Ibid. p. 6. Booke was purged as those who were present at that Edition doe witnesse in the Inscription of the Booke but let us returne to the corrupted Editions in our view St. d De Civitate Dci lib. 22. c. 24. Austin in his 22. booke of the Citie of God and 24. Chapter is cyted by e Bell. de Purg. l. 1. c. 4. Bellarmine for the proofe of Purgatory yet in that Chapter saith f Lud. Vives in lib de Civit. Dei c. 8. Vives in the ancient Manuscript Copies which are at Bruges and Colein those ten or twelve printed lines are not to be found And in the 22. booke and 8. Chapter he tells us there are many additions in that Chapter without question foysted in by such as make practise of depraving Authors of great Authority Touching forgeries and falsifications in particular The humane nature of Christ is destroyed if there be not given it after the manner of other bodies a certaine space wherein it may be contained In your Edition of Paris printed by Sebastian Nivelle An. 1571. this passage is wholly left out This is observed by Dr. Moulin but the Authour so printed I have not seene But when neither adding nor detracting could make good your Transubstantiation Fryer Walden thought it the surest way to forge a whole passage in the name of St. Austin which indeed strongly proves the very name and nature of it The words are these Wald. Tom. 2. de Sacram. c. 83. p. mihi 141. No man ought to doubt when Bread and Wine are consecrated into the substance of Christ so as the sabstance of bread and wine doe not remaine whereas we see many things in the workes of God no lesse marvellous A woman God changeth substantially into a stone as Lots wife and in the small workemanship of man hay and ferne into glasse Neither must we beleeve that the substance of bread and wine remaineth but the bread is turned into the Body of Christ and the wine into his bloud the qualities or accidents of bread and wine onely remaining This fo gery was judicially allowed by Pope Martin the fist and his Cardinals in their Consistorie and yet it savours rather of a Glasse-maker than an ancient Father but what answer maketh Walden to this invention * Egoenimreperi trāscripsi de vetustissimo exemplari scripto antiquā valdè manu formatâ Idem Ibid. I found it faith he and transcribed it out of a very ancient Copie written with a set hand Thus one while you adde another while you detract another while you falsifie the ancient Fathers if either they make for us or against you and yet you tell us that we are guiltie of corrupting the Fathers But above all Gratian hath most shamefully and lewdly falsified St. Austin whom he hath made to say Inter Canonicas Scriptur as decretales Epistolae connumerantur Dist 29. In Canonicis fol. 19. A. The decretall Epistles of the Popes are accounted in the number of Canonicall Scriptures The truth is St. Austin in his booke of Christian doctrine informes a Christian what Scripture hee should hold for Canonicall and thereupon bids him follow the greater part of the Catholike Church Amongst which those Churches are which had the happinesse to injoy the seates of the Apostles and to receive Epistles from them Gratian in the Canon Law altereth the words thus Amongst which Canonicall Scriptures those Epistles are which the Apostolicke See of Rome hath and which others have deserved to receive from her and accordingly the title of the Canon is Imer Canonicas Scripturas c. The decretall Epistles of Popes are counted by St. Austin for Canonicall Scriptures Now judge you what greater forgerie nay what greater blasphemie can be devised or uttered against Christ and his Spirit than that the Popes Epistles should bee termed canonicall Scriptures and held of equall authority with the Word of God especially since by your owne men they are censured as Apocryphall and counterfeit Epistles Your owne Bellarmine as a man ashamed of such grosse forgeries would seeme to excuse it Bell. de Concil Author l. 2. c. 12. Primo That Gratian was deceived by a corrupt copie of St. Austin which he had besides him and that the true and corrected copies have not the words as himselfe reporteth Thus Walden excuseth his forgerie by an ancient Manuscript the Cardinall by a corrupt copie and yet by your Cardinals leave this and many other such like forgeries stand printed in the Canon Law no Index Expurgatorius layes hold on them Idem de script Eccles An.
Papacie formerly prevailed yet it is more than evident by the Testimonies and Records of your owne men that we had not two Churches before Luther but that we had alwayes Testes Veritatis witnesses of Gods truth and our owne Religion in all Ages in the bosome of the Roman Church I proceed to particulars in this last age Anno 1500. Cardinall Cajetan is purged in severall and maine points of doctrine being different from your owne Church Touching the ground of Transubstantiation he denies that the words of Scripture This is my body are availeable to prove it of themselves and thereupon your Jesuit Suarez complaineth Ex Catholicis c. a Ex Catholicis solus Cajetanus in Commentario hujus Articuli qui jussu Pii 5. in Romana editione expunctus est docuit seclusâ Ecclesiae authoritateverba illa Hoc est corpus meum ad veritatem hanc confirmādam nonsufficere Suarez Tom 3. Disp 46. Sect. 3. quaest 75. Art 1. p. 515. Impress Mog An. 1509. Amongst the Catholikes Cajetan onely teacheth that the words This is my Body bee not sufficient without the authoritie of the Church to confirme the truth of it And therefore by the command of Pope Pius the 5. this passage is blotted out in the Roman Edition Touching justification by faith onely whereas hee saith b Absque exceptione aliqua cōditionis sexus qualiatis c. dicitur omni credenti sola fides exigitur ad salutem Cajet Ep. Paulï c. Parisus 1571. fol. 4. Ind. lib. prohibit p. 876. without any exception of person of any Sexe or quality or condition It is said of every Beleever faith alone is required to salvation your Index commands those latter words to bee blotted out Lastly in speaking of the Crosse and the like he saith These are altogether unlawfull and not to be embraced because they are part of an ill worship you cause these words to be strucken out and in lieu of them you subjoyne these words following which are flat contrary c Idem p. 805. These are altogether lawfull and are to be embraced because they are part of the divine worship and the better to colour these miserable shifts and falsifications you give this Caveat to the Reader Idem ibid. p. 805. Be warie if you finde any such Doctrine for it is to bee feared the Heretikes have suggested it Alphonsus à Castro wrote a large Booke against Heresies Anno 1500. and in particular he charged Luther with many Yet in his first Booke and fourth Chapter hee attributeth the same title of Heretike to the Pope and shewes the Pope as Pope is subject to Heresie but behold the record stands published against Luther but is wholly razed touching the Pope Quod autem alii dicunt eum quierraverit in fide obstinatè jam non esse Papam ac per hoc affirmant Papam non posse esse haereticum in reseria verbis velle jocari Ad hunc enim modum quis posset citra impudentiam asserere nullum fidelem posse in fide errare nam cum haereticus fuerit jam desinit esse fidelis Non enim dubitamus an haereticum esse Papam esse coire in unum possint sed id quaerimus an hominem qui aliàs in fide errare potuisset dignitas Pontificalis efficiat à fide indeviabilem Non enim credo aliquem esse adeo impudentem Papae assentatorem ut ei tribuere hoc velit ut nec errare aut in interpretatione sacrarum literarum hallucinari possit Nam cùm constet plures eorum adeo illiteratos esse ut Grammaticam penitus ignorent quî fit ut sacras literas interpretari possent Alph. à Cast advers haer l. 1. c. 4. p. mihi 6. b. Coloniae excudebat Melchior Nouesianus Anno 1543. The words in my Edition are these Whereas some say that he which erreth wilfully in the faith is now no longer Pope and thereupon concludes the Pope cannot be an Heretike they seeme in a sad matter to dally with words For saith he wee make no doubt whether the Pope and an Heretike may agree in one person but this is our question whether a man that otherwise might have erred in the Faith by vertue of the Papall dignity be made such as he cannot erre For I doe not beleeve that there is any so impudent a flatterer of the Pope that will give him this preheminence to say that he can neither be deceived nor misse in the expounding of the Scriptures for seeing it is well knowne that many Popes be so utterly void of learning that they know not the Principles of their Grammer how may it be that they should be able to expound the Scriptures These words I have cited at large out of my Edition 1543. for if you looke into Alphonsus printed within these last threescore yeares I beleeve you will finde them razed in this particular without an Index Expurgatorius which plainly shewes that as the Pope was and may be an Heretike so likewise falsifying of Records is a proper marke of Heretikes Johannes Ferus a Frier Minorite An. 1500. Usher p. 162. and prime Preacher at Mentz in Germany is purged and falsified in many points of controversie which he held with us Touching the power of Priesthood in remitting of sinnes it was the doctrine of Ferus a Non quòd homo propriè remittat peccatum sed quòd ostendat ac certificet à Deo remissum Neque enim aliud est absolutio quam ab homine accipit quà m si dicat En fili certifico te tibiremissa esse peccata annuncio tibi te habere propitium Deum quaecunque Christus in Baptismo Evangelio nobis promisir tibi nunc per me annunciat promittir Fer. Comment in Matth. l. 2. c. 9. Mogunt An 1559. Lugdun apud Johannem à S. Paulo An. 1609. Contr. Man did not properly remit sinne but did declare and certifie that it was remitted by God so that the absolution received from man is nothing else than if hee should say Behold my sonne I certifie thee that thy sinnes are forgiven thee I pronounce unto thee that thou hast God favourable unto thee and whatsoever Christ in Baptisme and in his Gospell hath promised unto us hee doth now declare and promise unto thee by me Of this thou shalt have me to be a witnesse goe in peace and in quiet of conscience This declarative power of remitting sinnes was Ferus doctrine this is ours But behold the case is altered for in Ferus printed at Lyons 1609. all those words are razed out and on the contrary saith that b Sacerdos enim Dei minister verè remittit peccata ac certificat à Deo remissa fol. mihi 160. b. In Matth. l. 2. c. 9. the Priest doth truely remit sinnes and as the Minister of God doth also certifie that they are remitted of God Touching our justification by faith onely the true Ferus
else doe you and your associates confesse that the contrary Tenets were taught and revived by the Ancients And as touching the name of Antichrist if that be appropriate to Heretikes it cannot touch the members of our Church for we make Christ and his Apostles the sole rule of our Faith On the other side if you consider the Pope either as he sits in the place of Christ as his Vicar Generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is agâ—â—â—â— Christ in the place of Christ as his Vicar or as he and his adherents teach and uphold a doctrine against Christ for the word Antichrist imports both without doubt they beare the markes of Antichrist and consequently the word Heretike reflects upon your selves Cassander tells us there be some who make the Pope of Rome Almost a God Cassand de officio Pii viri preferring his authoritie not onely above the whole Church but above the sacred Scriptures holding his judgement equall to the divine Oracles and for an infallible rule of Faith I see no reason saith he but that these men should be called Pseudo-Catholikes or Papists Indeed I must confesse I much wonder that any Protestant should give you that honourable title of Catholike especially when you terme them by the name of Heretikes Those that have the marke of the Beast imprinted in their foreheads have borrowed both the Name and Nature from him and therefore your Cardinall tells us Bell. de Not. Eccles c. 4. The word Papist is derived from the Pope such as was Peter And more particularly your Gregory Martin and the Rhemists give you to understand Rhem. Annot. in Acts. 11.26 that to be a Papist is to bee a Christian man a childe of the Church and subject to Christs Vicar You that are so inquisitive after other mens pedigrees see if with all your Heraldrie you can make good your nominal descent from Christ and as you stile him Pope Peter Your Father Bristow Bristow Demand 8. as a knowne Antiquarie in this point gives your Father Bellarmine the lye for he avowes it for certaine that your name Papist was never heard of till the dayes of Pope Leo the Tenth and this was 1500. yeares after Christ and this opinion I am sure is most probable and more sutable to the Noveltie of your Religion But say you we Catholikes stile the Knight and the Reformers by the common name of Hereticks You told me formerly the title of Sir would be left for me now you have added to the title the name of Hereticke and you professe it is the worst word of all It seemes the worst word you have is good enough for me But I pardon you and I must let you know that the name of Catholike is as comely with the Professors of your new doctrine as a golden ring in a swines snout And as touching the name of Hereticke wherewith you charge me you rightly resemble Athalia 4 Kings 11. who when shee understood that Joas the right inheritour of the Crowne of Judah was proclaimed King ranne in her furie to the Temple and cryed out Treason Treason when the treason was not in King Joas but in herselfe that wrought it Your Alphonsus à Castro hath written a Booke against the Heretickes in all ages and in his Index haereticorum I have searched diligently and I finde the names of certaine Popes among them but mine owne name I doe not finde For I professe with St. Austin Errare possum haereticus esse nolo I may erre but I will not bee an Hereticke Shall I make my confession unto you I beleeve all things which are contained in the Scriptures and nothing contrary or besides them as matter of faith necessary to salvation Cum hoc credimus priuscredâ—mus nihil amplius credendum esse Tertul. Ibid. I beleeve the holy Catholicke Church This is an Article of my Faith and this I first received from the Apostles Creed Next I undoubtedly beleeve the Nicene Creed and this was called Catholicke by those holy Fathers to distinguish the Heretikes from the Orthodoxe Christians in the Primitive Church or according to your owne words Chap. 1. p. 2. appointed to be publikely professed by all such as meant to bee counted Catholikes Concil Trid. Sess 3. and for the same cause your Councell of Trent decreed it to be received as a Shield against Heresies and therefore by your owne confession the Councels decree and your Creed it selfe I am free from the name of Heretike Lastly I professe and beleeve Athanasius Creed and that Holy and ancient Father witnesseth of that confession Haec est fides Catholica This is the Catholike Faith If therefore I beleeve the Scriptures and Catholike Church which teacheth the true Faith If I beleeve the Articles of the Nicene Creed which distinguisheth the right Beleevers from the Heretikes If I receive Athanasius Creed which containes the summe and substance of all Catholike Faith and doctrine what remaines then why I should not be exempted from the name of Heretike unlesse I shall acknowledge with you the fourth Creed published by Pope Pius the fourth and consequently subscribe to new particular doctrines which as you confesse doth ever accompanie the nature of Heresie But the Reformers are Heretikes He that shall heare but the word Reformers in all probability will conceive that they were men which opposed some errors or heresies crept into the Church and for that cause desired a Reformation In the Churches of Corinth Galatia Pergamus and Thyatira there were some of the Sadduces opinion who denied the Resurrection others that joyned Circumcision and the workes of the Law with Christ and the worke of salvation The Apostles you know did reprove those errors in their dayes and no doubt many accordingly did reforme themselves Now will you condemne those reformed persons for Heretikes because they differed from the rest with an utter dislike of those errors which the seduced partie retained Surely this is the true state and condition of our Church and accordingly your Trent Fathers made a decree for Reformation in the Councell and pretended that it was summoned to redresse Heresies which were crept into the Church and will you say if they had redressed them the Reformers had beene Heretikes The Rogatian Heretikes would have made the world beleeve that they were the onely Catholikes and the Arrian Heretikes called the true Christians sometimes Ambrosians sometimes Athanasians sometimes Homoâ—sians And in this manner St. Paul himselfe was called before the Judges to make answer to matter of Heresie and according to this way which you call Heresie Acts 24. so worship we the God of our Fathers beleeving all things which are written in the Law and the Prophets They that so rashly pronounce and call every thing Heresie are often stricken with their owne dart Alph. de Heres l. 1. c. 7. saith your owne Alphonsus and fall into the same pit which themselves have digged for others Hee shewes therefore
deliros senes sed qui magis quà m Phormio deliraret vidisse neminem I will leave the application to your selfe and the interpretation to the Reader because you say I cannot translate Latin Some truth or modesty I should gladly heare from you but this is such an impudent Calumny as Bellarmine himselfe would have beene ashamed to have heard it fall from the Pen of any learned Papalin heare therefore what your owne men confesse of Calvin and others and what we professe in the name of our Church Your F. Kellison saith of Calvin Kellis Surney lib. 4. cap. 5. p. mihi 229. That if hee did meane as hee speaketh hee would not dispute with him but would shake hands with him as with a Catholike And then hee repeats Calvins words I say that in the Mysterie of the Supper by the signe of Bread and Wine is Christ truly delivered yea and his Body and his Blood And a little before those words hee giveth the reason Because saith he Christs words This is my Body are so plaine that unlesse a man will call God a deceiver hee can never be so bold as to say that hee setteth before us an emptie Signe This is likewise Bellarmines confession of him Bell de Euch. lib. 1. cap. 1. Non ergo vacuum inane signum It is no vaine and empty signe Thus you see your fellowes and you agree like Harpe and Harrow you say it is an empty peece of Bread they answer in Calvins behalfe and ours that it is not an empty signe Idem ibid. c. 8. Nay saith Bellarmine both Calvin and Oecolampadius and Peter Martyr doe teach the Bread is called Christs Body figuratively as being a signe or figure of his body but they adde withall it is no bare and empty figure but such as doth truely convey unto them the things signified thereby Bilson in the difference betwixt Subjection and Christistian Rebellion Part. 4. p. mihi 779. for which truthes sake Christ said not this Bread is a figure of my body but it is my body To give you an instance in some of our Church God forbid saith our learned Bilson wee should deny that the flesh and blood of Christ are truly present and truly received of the Faithfull at the Lords Table It is the Doctrine that wee teach others and wherewith wee comfort our selves Wee never doubted but the Truth was present with the Signe and the Spirit with the Sacrament as Cyprian saith Wee knew there could not follow an operation if there were not a presence before Neither doe I thinke you are ignorant of this but that you have inured your selfe to falsities and reproaches For it is apparently true that the question in these dayes is not of the truth of the presence but of the manner that is whether it be to the Teeth and the Belly or Soule and Faith of the Receiver And therupon our learned and Reverend B. Andrews returned his Answer to Bellarmine Wee beleeve the presence Wee beleeve B. Andrew ad Bell. Apol. Resp c. 1. p. mihi 11. I say the presence as well as you concerning the manner of the presence we doe not unadvisedly define nay more wee doe not scrupulously inquire no more than wee doe in Baptisme how the blood of Christ cleanseth us From the Sacraments you procceed to our two and twentie Bookes of Canonicall Scripture and indeed wee allow but two and twentie But will any Catholike say you allow this to have been Catholike Doctrine Yes without doubt Scil. Orig. in Exposit Psal 1. many good Catholikes did follow the Hebrew Canon of the Iewes which saith Origen compriseth but two and twentie bookes of the old Testament according to the number of the letters among them Melito Bellar. de verbo Dei l. 1. c. 20. Bishop of Sardis was a Catholike and saith Bellarmine hee did follow the Hebrew Canon of the Iewes Hilary Hilar. in Prolog in Psal explanat Bishop of Poictiers was a Catholike and he told us The old Testament was contained in two and twentie bookes according to the number of the Hebrew letters St. Cyril Cyril Catechis 4. Bishop of Hierusalem was a Catholike and hee gave us the like Lesson Peruse the two and twentie books of the old Testament but meddle not with the Apochrypha Athanasius Anthanas in Synops Bishop of Alexandria was a Catholike and affirmes that the Christians had a definite number of books comprehended in the Canon which were two and twentie equall to the number of the Hebrew letters Ruffinus was a Catholike Bellar. de verbo Dei l. 1. c. 20. and Bellarmine confesseth hee did follow the Hebrew Canon which conteined our two and twentie books Gregory Nazianzen was a Catholike Naz. Carm. Iamb ad Seleucum Iamb 3. and hee shewed to Seleucus a Catalogue of the Canonicall bookes and hee cites the bookes in order from Genesis to Malachie the last of the Prophets and leaveth out all the Apochrypha The Fathers of the Councell of Laodicea were Catholikes Concil Laod. cap. 59. and in the 59th Canon they allow onely those two and twenty bookes for Canonicall which wee receive There are others whom you terme Catholikes as namely Damascene Hugo de Sancto Victore Lyranus Hugo Cardinalis Tostatus Waldensis Driedo and Cajetan all which differ from your Tenet of the Apochryphall bookes which are canonized by your Trent Councell such agreement is there amongst your best learned touching the greatest point of your Beleefe and yet forsooth your Church cannot be depraved But here is one thing say you which giveth mee much cause of wonder which is that you talke of Traditions as distinct from Scripture I ever tooke you to be so fallen out with them that you made the deniall of them a fundament all point of your Religion that you would not indure the word Tradition but alwaies translated or rather falsified it into Ordinances Thus you It is a true saying of the Heathen Orator Cicero Hee who once goeth beyond the bounds of Modestie had need to be lustily impudent I protest I onely termed your Additions Traditions and you question our Church for false translating of the word And cannot wee indure the word Traditions Doe not we allow of all the Apostolicall Traditions which agree unto the Scriptures Nay more doe wee not translate the word Traditions in the Scripture when the Text will beare it according to the Greeke originall Looke upon the fifteenth of Matthew Matth. 15. v. 2 3 6. and in three severall verses 2 3 6. wee use the word Tradition Looke upon the seventh of Marke Marke 7. v. 3 8 9 13. and in foure severall places of that chapter you shall find likewise wee translate Traditions Looke upon Saint Paul to the Colossians Galatians and upon Saint Peter Colos 2.8 Galat. 1.14 1. pet 1.18 and in all these in the Translation joyned with your Rhemish Testament you shall find the word Traditions How
Anselme and his words Gospell the Knight gaines nothing by it or we lose for though it bee the safest way to cast anchour at the last in the bottome of Gods mercie and put our whole confidence in Christs merits it doth not from hence follow but that men may doe workes meritorious of increase of grace and glory First why doth he lispe here and not speake plaine out the Romish tenet which is that our Workes doe merit not only increase of grace and glorie but remission of sinnes and h Concil Trid. Sess 6. c. 32. Si quis dixerit hominis justificati opera non verè mereri augmentū gratiae vitam aeternam ipfius vitae aeternae si tamen in gratià decesserit consecutionem Anathema sit eternall life Next I would faine know how mercy and merit nay sole mercy and merit can stand together Certainly as mercy excludeth merit so sole mercy all merit Can those workes which is S. Anselmes judgement will not beare scale in Gods ballance weigh downe super-excellens pondus gloriae a super-excellent weight of glorie Certainly the Spectacle-maker put in a burning glasse into his Spectacles which hath much impaired his eye-sight or else hee could not but reade S. Anselmes words in this place in which he renounceth all merit and that in most direct and expresse tearmes I beleeve that none can bee saved by his owne merits Vid loc sup cit p. 4. or by any other meanes but by the merit of Christs passion I set the death of Christ betwixt ' mee and my bad merits and I offer his merits in stead of the merits which I ought to have and have not Concerning Transubstantiation Spectacles chap. 9. Sect. 2. à pag. 132. ad 187. THE Knight and the Protestants commit a great sinne in administring the Sacrament of Baptisme without those Ceremonies which were used in the Church from the Apostles times Elfrick was not the Authour of the Homilie and Epistles the Knight citeth against Transubstantion in which notwithstanding there is nothing against Transubstantiation but much for it if the Knight had not shamefully corrupted the Text by false translating it in five severall places The difference of Catholique Authours about things not defined by the Church maketh nothing for Protestants because they vertually retract all such opinions by submitting their writings to the censure of the Catholique Church Cajetan is falsely alledged by putting in the word supposed and Transubstantiation he denied not the bread to bee transubstantiated into Christs body though hee conceived that those words This is my body doe not sufficiently prove the reall presence of our Saviours body for which he is worthily censured by Suarez and the whole schoole of Divines Biel affirmeth that it is expresly delivered in holy Scriptures that the body of Christ is contained under the species of bread c. Which former words the Knight leaveth out because they made clearely against him and in the latter set downe by the Knight he denieth not that Transubstantiation may bee proved out of Scriptures but that it may be proved expresly that is in expresse tearmes or so many words Alliaco his opinion maketh nothing for the Knight being a Calvinist though hee seeme to favour the Lutherans tenet and though hee thought the Doctrine of consubstantiation to be more possible and easie yet therein hee preferred the judgement of the Church before his owne B. Fisher denieth not that the reall presence can be proved out of Scripture for the fourth chapter of the booke cited by the Knight is employed in the proofe thereof against Luther but that laying aside the interpretation of Fathers and use of the Church no man can be able to prove that any Priest now in these times doth Consecrate the true body and bloud of Christ Durand B. of Maundy doth not deny Transubstantiation to bee wrougnt by vertue of the words This is my body For though in the first place hee saith that Christ then made the bread his body when he blessed it yet hee after addeth that wee doe blesse illâ virtute quam Christus indidit verbis Durand rat c. 41. n. 14. by that power which Christ hath giuen to the words Odo Cameracensis calleth the very forme of Consecration a benediction both because they are blessed words appointed by Christ for so holy an end and because they produce so noble an effect or because they are joyned alwayes with that benediction and thankesgiving used both by our Saviour in the institution of this holy Sacrament and now by the Priest in the Catholique Church in the Consecration of the same Christopherus de capite fontium is put in the Roman Index of prohibited bookes and in the words cited out of him by the Knight there is a grosse historicall errour in this that hee saith that in that opinion of his both the Councell of Trent and all Writers did agree till the late time of Caietan as if Caietan were since the Councell of Trent and in citing this place the Knight is against himselfe for whereas hee maketh Cardinall Caietan and the Archbishop of Caesarea his two Champions against the words of Consecration as if they did both agree in the same here this Archbishop saith quite contrary that all are for him but onely Cajetan Salmeron relateth it indeed to bee the opinions of some Graecians that Christ did not consecrate by those words This is my body but by his benediction but this opinion of theirs is condemned by him as Chamier saith expressely in the place coted by the Knight l. 6. de Eucha c. 7. Bellarmine in the place alledged saith nothing but what is granted by all Papists De Euchar. l. 3. c. 23. to wit that though the words of Consecration in the plaine connaturall and obvious sense inferre Transubstantiation yet because in the judgement of some learned men they may have another sense which proveth only the reall presence it is not altogether improbable that without the authority of the Church they cannot inforce a man to beleeve Transubstantiation out of them Alfonsus à Castro affirmeth that of Transubstantiation there is rare mention in the ancient Fathers yet of the conversion of the bread into the body of Christ there is most frequent mention and the drift of Castro in that place is to shew that though there bee not much mention in ancient Writers of a thing or plaine testimonie of Scripture that yet the use and practice of the Church is sufficient bringing in for example this point of Transubstantiation and the procession of the holy Ghost from the Son The meaning of Yribarne and Scotus saying Transubstantiation of late was determined in the Councell of Lateran is only this that whereas the words of Consecration may bee understood of the reall presence of our blessed Saviours body either by Transubstantiation or otherwise so the substance of bread doe remaine the Church hath determined the words are to be understood in the former
the bad Popes To the thirteenth The Knight after Alfonsus quoted Antoninus Cajetan and Bellarmine to prove the noveltie of Indulgences and that there is no ground for them in Scriptures or the writings of the ancient Fathers to whom the Iesuit answereth not a word and here the second time hee is Gravelled in this Section To Alfonsus hee seemeth to say something but upon due examination as good as nothing first hee falsifieth his words saying page 334. that Alfonsus confesseth the use of Indulgences to be most ancient and of many hundred yeares standing whereas his words are not that the use of Indulgences was most ancient but that it was said by some to be most ancient among the Romanes Apud Romanos vetustissimus praedicatur illarum usus this praedicatur is of no more credit than Plinie his fertur or Solinus his aiunt For notwithstanding this report Alfonsus resolves in that very place It seemes that the use of Indulgences came but lately into the Church Secondly the Iesuit forceth a wrong Inference from Alfonsus his words For albeit hee affirmeth that Indulgences are not to be contemned because they have beene in use in the Church for some hundreds of yeares yet hee condemneth not a man for an Haeretique that shall deny them but any one that shall contemne the Church or despise her autority his words are Quoniam ecclesiâ Catholicâ tantae est authoritatis ut qui illam contemnat Haereticus meritò censeatur we say the same also Matth. 18.17 and the Scripture beareth us out in it tell the Church and if he refuse to heare the Church let him be unto thee as a Heathen or a Publican but what if Alphonsus out of feare blowes hot and cold with one breath what 's that to us He lived and died a professed Papist and therefore what he writeth against Protestants is little to be set by but what he writeth against the Church of Rome whom he had a minde to defend in all things and whose feed advocate he was must be thougt to be drawne from him by evidence of truth howsoever let it be noted that Alphonsus calleth not him an Haereticke who denieth Indulgences as the Knight doth Vid. Rain Thes Romana ecclefia nec est Catholica nec sanum membrum Catholicae ecclesie but who contemneth the Catholike Church which neither the Knight nor any Protestant doth we deny not much lesse doe we contemne the authority of the Catholike Church But we deny that the Roman Church is the Catholike or a sound member thereof To the fourteenth Our Ministers doe not like Flood and other Iesuits bring muddy stuffe in their sermons out of Petrus de Voragine and the like fabulous Authors but what they produce in this kinde against the Pope for his base sale of Indulgences and making merchandize of his ghostly power they proove out of good Authors grave Historians Canonists and Schoolemen such as are the author of the lives of Popes and the booke called Taxa camerae Apostolicae Centum granamina together with Wescelius Croningensis Guicciardine Henricus de Gandavo Altisiodorensis If Altisiodorensis words are not plaine enough Summ l. 4. d. relap Dicunt quidam quod relaxatio non valeat quantum ecclesia permittit sed facit ut excitentur fideles ad dandum et decipit eos ecclesia some say that the Popes Indulgence prevailes not so much as the Church promiseth but that thereby men are stirred up to give more freely and that therein the Church deceaveth them what say they to that note in Taxa camerae Apostolicae Nota diligenter quod hujusmodi gratiae non consceduÌ„tur pauperibus quia non sunt nec possunt consolari Matth. par in Hen. 3. Romanorum loculos impregnare note diligently that such favours to wit Indulgences are not graunted to poorâ— folke because they have not wherewithall they cannot be comforted or that pregnant phrase of Matthew Paris that Christs blood alone though it be all sufficient to save soules yet the same without saintly satisfaction applied by the Pope is not sufficient to impregnate his holinesse Coffers If the Iesuit smell not in thâ—se sentences the fat steame of the Popes Kitchin he hath no nose To the fifteenth It is well the Iesuit termeth the drinking of a health to Almighty God a tale and by his quoting no authouâ— or it sheweth that it was a signal lye of his owne inventing when he was betweene hawke and buzzard Never any but himselfe who can blush at nothing affirmed any such thing of any Protestant that ever came to that height of impiety and prophannes as to drinke a health to his Maker Historia Ital. l. 13. Leo nullo temporum et locorum habito delectu per universam orbem amplissima privilegia quibus non modo vinis delictorum veniam consequendi sed defunctorum animus ejus ignis in quo delicta expiari dicuntur paenis eximendi facultatem pollicebatur promulgavit quae quia pecuniae tantum a mortalibus extorquendae gratia concedi notum erat a questoribus huiâ— negotio praefectis impudenter administrabantur magnam plerisque locis indignationem offensionemque concitarant presertim in Germania ubi a multis ex ejus ministris hujusmodi mortuos penis liberandi facultas parvo pretio vendi vel in canponum tabernis aleae subiici cernebantur but Luitprandus and Polonus telleth us of one Iohn the twelfth a Pope of Rome and consequently no Protestant who made so bold with Almighty God as to give Orders in a Stable and so familiar with the Divell as to drinke a health to him As for the Knights prophane jeast as he calleth it it is no jeast but a serious testimony out of a grave historian convincing the Popes agents of Atheisme and prophannes and the Popes themselves of sordid covetousnesse his words are Leo published large privileges through the whole world without any distinction of times and places by which he promised not onely pardon to the living but also power to deliver soules of the dead out of Purgatory paines which because it was knowne that they were granted onely to fill the Popes coffers and because his farmers carried themselves lewdly in the sale of them great offence was taken at them especeally in Germanie where such Indulgences were set at a low price and seene to be staked in Tavernes and Ale-houses at games of Tables To the sixteenth The Trent Synod was not a Councell but a Conventicle wholly swayed by the Italian faction wherein not the flower of the Catholique Church for learning but the bran of the Romish boulted by the Pope was gathered together Let Andreas Dudithius the Bishop of Quinque eccles Ep. ad Maximil who was present at this Councell speake his minde of it the matter came to that passe through the wickednesse of those hungry Bishops that hung upon the Popes sleeve and were created on the suddaine by the Pope for
All-sufficiencie or containing of all things expressely is a necessarie point of perfection hee is deceived for then would it follow that the Gospell of Saint Matthew Saint Marke and other particular Bookes should be imperfect and especially that of Saint John wherein hee saith expressely that all things are not written Were the Scripture perfect in the Knights sense yet would it not then be a sufficient rule of Faith of it selfe alone for it would still be a booke or writing the very nature whereof doth not suffer it to be the sole rule of Faith or judge of Controversies for a Iudge must be able to speake to heare and to answer whereas the nature of a Booke is as it were to leave it selfe to be read and expounded by men No Catholike declineth the triall of Scripture in regard of imperfection but onely in regard that it being a written Word no Heretike can be convinced by it as I shewed you even now out of Tertullian who saith It is lost labour to dispute with an Heretike out of Scripture Let any man by the effects judge who reverence the Scripture most Catholikes or Protestants let him compare the labours of the one in translating and expounding Scriptures with the labour of the other and hee shall find the truth of this matter In admitting any triall with Protestants by Scriptures De praescript c. 15. Non esse admittendos haereticos ad ineundam de scripturis provocationem quos sine scripturis probamus ad scripturas non pertinere Vos qui estis quando unde venistis quid in meo agitis non mei Quo denique Marcion jure sylvaâ—â— meas caedis wee condescend more to their infirmitie than wee need or they can of right challenge For wee acknowledge that saying of Tertullian most true that Heretikes are not to be admitted to the Scriptures to whom the Scripture in no wise belongeth who are you when and whence are you come What do you in my ground you that are not mine By what right ô Marcion dost thou fell my wood By what leave ô Valentine dost thou turne my fountaines By what authoritie ô Apelles dost thou remove my bounds c. This is Tertullians discourse and words where it is but changing the names of Marcion Valentine and Apelles into Luther Calvin and Beza and it will fit as well as if it were made for them You must first shew your selves owners of the Land before you can claime the writings and evidences belonging to it and which make good the Title The Hammer VVHereas many other things argue that our Adversaries maintaine a desperate cause so especially their excepting against the holy Scriptures of God and refusing to be tried by them in the points of difference betweene us and them For what was the reason why the Manichees called in question the authoritie of the Gospell of Saint Matthew Aug. l. 28. cont Faust cap. 2. and the Acts of the Apostles Desperation because by those writings they were convinced of blasphemous Errour What was the reason why the Ebionites rejected all Saint Pauls Epistles Desperation Irenaeus l. 8. cap. 26. because by them their heresie was most apparantly confuted Iren. l. 3. c. 2. Cum ex scriptur is arguuntur in accusationem convertuntur ipsarum scripturarum quasi non recte habeant nec sint ex authoritate nec possit ex iis inveniri veritas ab his qui ignorunt traditionem Tertul. praesc advers haeret What was the reason why the Gnosticks and Valentinians disparage the Scriptures saying that They were not of authoritie and the truth could not be found out of them by those who were ignorant of Tradition Desperation What was the cause why Papias and the Millenaries preferred word of mouth before Scriptures and pretended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unwritten tradition for many of their fables Desperation What was the reason why the Heretikes in Tertullians daies refused to examine their Doctrines by the touchstone of the Scriptures saying More things were required than the Apostles had left in writing for that either the Apostles knew not all or delivered not all to all In like manner wee can impute it to nothing else but diffidence and distrust of their cause that Lyndan Turrian Lessius and Pighius speake so disgracefully of holy Scriptures as they doe terming them dead Characters a dead and killing Letter a shell without a kirnell a leaden rule a boot for any foot a nose of wax Sybils Prophesies Sphinx his riddles a wood of Thieves a shop of Heretikes imperfect doubtfull obscure full of perplexities If they should bestow the like scandalous Epithets upon the Kings Letters patents or the Popes Buls or Briefes they would bee soone put into the Inquisition or brought into some Court of Judicature and there have either their tongues or their eares cut or their fore-heads branded yet the Iesuit is so farre from condemning these blasphemous speeches in his fellow-Jesuits and Romanists that hee deviseth excuses for them and sowes fig-leaves together to cover these their Pudenda which I will plucke off one after another in my answer to his particular exceptions against the Knight To the first It is true that some Roman writers of late have made an assay to prove some of their Popish doctrines out of Scripture but with no better successe than Horantius had in undertaking to refute Calvin his Institutions as appeareth by Pilkington his Parallels If the Scriptures were so firme for our Adversaries why are not they as firm for them why doth the Iessuit in the fore-front of this Section bid as it were defiance to them professing in plaine termes that The Scripture is not the sole rule of Faith nor that out of it alone all Controversies can be decided Doubtlesse any indifferent Reader will conceive that the Scriptures make most for them who stand most for their authoritie and perfection as all the reformed Divines doe not onely affirming but also confirming that the Scripture is not only a most perfect but the only infallible rule of faith Ep. 112. Si divinarum Scripturarum earum scilicet quae in Ecclesiâ Cano. nicae nominantur perspicuâ firmatur authoritate siâ—e ullâ dubitatione credendum est aliis verò testibus vel testimoniis quibus aliquid credendum esse suadetur tibi credere vel non credere liceat quantum ei momenti ad faciendam fidem vel habere vel non habere perpenderis Ep. 97 Solis iis Scripturarum libris qui jam Canoniti appellantur didici hunc timorem honoremque deferre ut nullum earum authorem scribendo aliquid errasse firmissimè credam lib. de Nat. Grat c. 61. Me in hujusmodi quorumlibet Scriptis hominum liberum quia solis Canonicis debeo sine recusatione consensum l. 11. c. 5. Ep. 48. every article of divine faith must be grounded upon a certaine and infallible ground to us but there is no certaine and infallible ground to
subject unto in it selfe Lastly the Iesuit taketh himselfe by the nose in saying Heretikes in all Controversies run to the letter of the Scriptures leaving the true sense and spirituall meaning for so doe the Romanists apparantly namely in the Controversie of Supremacie Ecce duo gladii Loe here two swords therefore the Pope hath the temporall and spirituall Sword at command Peter rise up kill and eate therefore the Pope hath power to put Princes to death In the question about the number of Sacraments they alleage the letter of that text in the vulgar translation Hoc est magnum Sacramentum to prove marriage a Sacrament whereas the Apostle in the same place saith that hee speaketh not of corporall marriage of a man and his wife but of the spirituall marriage of Christ and his Church Likewise in the Controversie about the reall presence they run to the letter Except yee eate the flesh of the Sonne of man and drinke his blood though Christ in the same place expounding himselfe saith The words which I have spoken unto you are spirit and life the like may be observed in other Controversies For answer to all which texts wee tell him out of Saint Ierome whom himselfe quoteth in the next Paragraph That the Gospell consisteth not in the words of Scripture but in the sense not in the supersicies or barke but in the pith not in the leaves of speech but in the root of reason To the tenth How neere neighbours the Romanists are to Marcion who denied or by consequence overthrew the truth of Christs humaine nature as the Papists doe in the Sacrament vailing him under the outside or accidents of a round water and what affinitie the Iesuit hath with the rest of the ancient Heretikes the Knight shewed him before in his seventh Section and if hee desire to know more of his pedegree from them I referre him to an Appendix to Whitakers answer to Sanders his Demonstration page 801. As for the aspersion of old Heresies which hee casts upon us they are washed away by Bishop Morton and Doctor Field in their Treatises of the Church Ad notam sextam But why hee denies that wee have the Spirit arrogating it onely to himselfe I see no reason but the pride of his owne spirit together with the malice of the evill spirit who suggested unto him this uncharitable censure of us To the eleventh The Scripture is a Light Psal 119. and the nature of a light is first to discover it selfe and then all things else therefore Calvin to his fond question how know you Scripture to be Scripture answereth acutely by retortion how know you the Sun to be the Sun If hee say by his bright lustre and beames wee say the same of holy Scripture that it is discerned by its owne light Which if the Papists see hot the fault ought not to be laid upon the Sun-beames but upon their Owles eyes To the twelfth That rule which needeth any thing to be added to it is imperfect but all Papists teach that to the written Word unwritten Traditions must bee added to make a compleat and perfect rule of Faith all Papists therefore teach the Scripture alone to be an imperfect Rule We on the contrary stand for the perfection of Scripture and constantly and unanimously defend that not onely the whole Scripture is perfect but that every part also hath its owne perfection but not the perfection of the whole Because the eyes have not the perfection of the whole head or the head the perfection of the whole body a man cannot conclude that the eye or the head is imperfect no more can the Iesuit conclude that the Gospell of Saint Matthew Saint Marke or Saint Iohn are therefore imperfect because they containe not in them all doctrines in particular necessary to salvation It is sufficient that they together with the rest perfectly instruct us in all points of faith by themselves they perfectly informe us so farre as the Holy Ghost intendeth that we should be informed by each of them in particular and this is their perfection that they have no defect in matter or forme and that they concurre with the rest of the bookes of Scripture to the maine end of the Holy Ghost in committing the word of God in writing for the infallible and perfect instruction of the Church and every faithfull soule in all Doctrines needfull to salvation To the thirteenth Although many Protestants have written de Scripturâ judice and they have warrant our of Scripture so to stile it the words which I have spoken they shall judge you yet in propriety of speech which especially ought to be used in stating questions the Scripture is rather to be termed a rule and law or sentence of the judge then the judge himselfe the supreame and infallible judge of all controversies we teach to be the Holy Ghost speaking to us out of Scriptures and the subordinate or inferior Judge the consencient authority of the Catholique Church To the fourteenth The Iesuit shewed no such thing nor can shew out of Tertullian De praescrip advers haeret c. 17. who convinced the greater part of Haeretikes in his time by Scripture as appeareth in his writings In the place which the Iesuit quoteth he hath no such words as he alleageth out of him viz. that there is no good to be done with Haeretikes by Scriptures He saith indeede in that place that it was but in vaine to conferre with a certaine kinde of Haeretikes by Scriptures alone quia ista haeresis non recipit quasdam Scripturas et si recipit non recipit integras et si aliquatenus integras praestat c. That is This haeresie admits not of certaine Scriptures or not intire or if in some sort in ire it perverts them by divising divers interpretations In which words he no way disparageth the holy Scriptures or derogateth from their perfection but discovereth the wicked practise of Haeretikes and their evasions and tergiversations when they are most evidently convinced by Scriptures Will you say that if a Bedlam or willfull malefactor either by puffing out the Candle or shutting his eyes or looking another way will not reade or see the evidence that is brought against him that therfore the evidence is not able to convince him To the fifteenth Though it were granted the Iesuit that the Papists have written more upon the Scriptures then Protestants it will not from thence follow that they more reverence or honour the Scripture sithence in their very Commentaries upon Scripture they derrogate from the authority sufficiency and perfection of them by refusing to referre all points of faith in controversie to their decision by resolving their faith last of all not into them but into the Church by teaching that they are obscure even in points necessary to salvation and that unwritten Traditions are equally to be reverenced with them Secondly compare men with men and oportunities with oportunities it may easily be proved that
Heaven and Hell 19. That there are three holy Orders in the Church Bishops Priests and Deacons 20. That Confession to a Priest in case the Conscience be troubled with any grievous Sin is profitable and behoovefull To all these points and many more like unto these the Papists assent but in all their additions they stand single as namely 1. That a fourth Creed made by Pius the fourth is likewise to be received under paine of damnation 2. That religious worship is due to Saints 3. That Saints and Angels are to be called upon 4. That the Pope is the visible head of the Church 5. That Saints are our Mediatours and Advocates 6. That the Virgin Mary also was conceived without sinne 7. That wee are justified and saved in part by our owne Merits and superabundant satisfactions of Saints 8. That Tradition is a rule of Faith as well as Scripture 9. That besides those two and twenty there are other Books of the old Testament to wit Tobit Judith Baruch The Wisdome of Salomon Ecclesiasticus and the Maccabees to be admitted into the number of Canonicall Scriptures 10. That the vulgar Latin translation of the Scripture is most pure and authenticall 11. That besides Baptisme and the Lords Supper there are five other Sacraments Confirmation Order Penance Matrimonie and Extreme Vnction 12. That Gallies and Bels may and ought to be christened 13. That besides Water Creame Salt and Spittle are to be used in Baptisme 14. That Christ is present in the Sacrament by Transubstantiation and that his body and blood is not onely received spiritually by Faith but also carnally by the mouth 15. That the Sacrament of the Lords Supper may lawfully be administred to the Laity in one kind onely 16. That besides an historicall there is a religious use of Images and that they are to bee worshipped 17. That Peter had not onely a Primacie of Order but a power also and jurisdiction over the Apostles 18. That besides Heaven and Hell there is a third place of abode for soules to wit Purgatorie and a fourth also termed Limbus infantum 19. That besides those three holy Orders of Bishops Prists and Deacons there are others as namely Exorcists Acolyts c. 20. That confession of every knowne Sin to a Priest is necessarie Now because Negatives are not properly Articles of Faith but Positives or Affirmatives it appeareth evidently that the Faith of the reformed Churches is assented to by Papists themselves and all Christians in the world and therfore is most certain safe by the confession on all sides wheras the Popish additions wherein we stand onely upon the Negative and they are to make good the Affirmative are assented to by none but themselves and therefore by the Iesuits rule are weak doubtful and lesse safe This is Vulcaneum telum et argumentum palmarium the main and principall argument whereby the Knight demonstrateth the title of his Booke and hee is so confident of it that if that be to be accounted the safer way wherein different parties agree both in one as the Iesuit laid it downe in the former chapter hee will joyne issue with all Papists in the world in this very point and if in this hee make not good the title of his Booke that wee are therefore in the safer way because they agree in the principall and Positive points of Religion with our Doctrine hee will reconcile himselfe to the Roman Church and creepe upon all foure to his Holinesse for a Pardon At this the Iesuit is so mad that he fometh at the mouth and raveth saying Pag. 512. That to creepe upon all foure is a very fit gate for men so devoid of reason as to make such Discourses and to use such malicious insinuations as if men used to creepe upon all foure to the Pope Parce sepulto Parce pias scelerare manus be not so inhumane and barbarous in tearing the fame of the dead there is no cause at all given of such rage and furie The Knight doth herein no way blaspheme or falsly traduce Dominum deum Papam for those that ordinarily kisse the Popes toe unlesse his Holinesse be the more courteous to hold up his foot the higher must needs be neere creeping on all foure To say nothing of Dandalus King of Creete and Cyprus who was upon all foure and that under the Table before the Popes Holinesse as Iewell in his Apologie and the defence thereof undeniably proveth out of good Authors against Mr. Harding yet the Knight in this place chargeth not the Pope with any such imperious demand of Luciferian pride but onely professeth what penance hee would willingly enjoyne himselfe if hee should abuse the Reader and not make good the Title of his booke by the argument above propounded against which what the Iesuit here particularly Articleth and objecteth I will now consider To the first The words which the Iesuit would make seem so ridiculous are related by the Knight as their owne words not ours as any may perceive by the Preface to them therefore say they and by this that they are written in a lesser Character and is it not senslesse in the Iesuit and most ridiculous to laugh at himselfe and put his owne nonsense upon the Knight who taking the Iesuits words as he found them scorning to nible at syllables interpreted the Iesuits words at the best and taking his meaning joynes issue with him upon the point in this manner In a Church professing Christianity where the Scriptures of the old and new Testament are received and the two Sacraments instituted by Christ administred suppose we there to be two sorts of Professors either publikely allowed as in France or at least tollerated as in other Kingdomes both these entituling themselves to be members of the pure Orthodox Church and neither of them having beene particularly condemned in any generall Councell received through the Christian world the probleme then is whether of these two that party is not in the safer way who holdeth no positive Article of faith to which both parties besides all other Christians give not their assent unto then the other who maintaineth twelve Articles of faith at least wherein they themselves stand single and are forsaken by all Christians not onely of the reformed Churches in England France Germany Denmarke Swethland Norway Poland Transylvania but also in the Eastern and Greek Churches dispersed through the large Dominions of the Turke in Europe Asia and Africa But thus it standeth betweene us and Papists all the positive Articles which we hold necessary to salvation they themselves and all other Christian Churches in the world assent unto whereunto the Church of Rome hath added many other positive Articles in joyning all under paine of damnation to beleeve them in all which additions she standeth alone by her selfe therefore it is safer to adhere to the doctrine and faith of the reformed churches then the Pope his new Trent Creed The Iesuits exceptions against this argument
to shew the visibilitie of the Church by persons in all ages Then you demand of me where the Church was which S. Paul called the house of God and pillar of truth and thus you prescribe mee my weapons and teach mee how to fight Touching the visibilitie of the Church it is not to be confined within the narrow compasse of an Epistle and therefore I will answer you and your Jesuites challenge at large in place convenient and as touching your demand where the Church was which is called the pillar of truth I answer in briefe not in Rome but in Ephesus for otherwise it might seeme incongruous that the Apostle should exhort Timothy to walke circumspectly in the Church of God because the Church of Rome was the pillar and firmament of truth And therefore the Turke may better alledge this place to prove Mah mets religion being now subject to his power than you to justifie the Romish religion because Ephesus was the pillar of truth You proceed and by way of prevention you tell me the controversie is not so much of the doctrine as of the persons and then you conclude simply in the very same page The question is not of the doctrine but of the persons Oportet esse memorem I will but let you see your contradiction I quarrell it not onely I pray you tell mee in the words of sobernesse and truth did ever any wise man except your selfe undertake to prove the true Church by the visibilitie of the persons May not Jewes and Heretiques by the same reason claime a true Church because they had visible persons in all ages But say you this hath beene the way which the holy Fathers have taken either in proving the Catholique faith or disproving of heresies and for your Assertion you cite Tertullian Irenaeus Cyprian Optatus and Augustine give me leave to examine your Authors for as yet you have produced but one ancient Father and him you have falsified in the Frontispice of your booke Touching your first Author Tertull. prescript c. 32. lib. 3. Car. advers Marcion Tertullian in the first place cited by you hee demonstrates two wayes how to discerne the Church first by shewing some Apostle or Apostolicall person to have founded it next by the conformity of the doctrine to the Apostles and in his third book against Marcion which is your second citation hee hath nothing at all for your purpose Touching your second Author Iren. l. 3. c. 1 2 3. l. 4. c. 43 45 46. Irenaeus hee is expressely against you for in the first chapter and third booke cited by you he saith By the will of God they have delivered the Gospel to bee the pillar and foundation of truth In the second hee saith that when Heretiques are convinced by the Scriptures they fall to accuse them as if they were not right or of authoritie and that they are ambiguous and doubtfull In the third hee proveth the truth of the Church by the conformitie of doctrine to the Apostles not by the visibilitie as you pretend In his fourth booke cited by you he shewes that bare succession is no note of the Church and in his 45. chapter which you quote there is nothing that maketh for your question And lastly in the 46. chapter he proveth that the New Testament is as severe against fornication as the Old or rather more and this may touch the free-hold of that Church which dispenseth with Stewes but of the point in question he speakes nothing at all Touching your third Author S. Cyprian Cypr. Ep. 52. 76. in the 52. Epistle cited by you he perswades Antonianus rather to adhere to Cornelius than Novatianus and in his 76. Epistle alledged by you hee shewes that Novatianus succeeding none in that See was ordained by himselfe and therefore could bee no true Bishop but as touching the controversie in question Ne gry quidem Touching your fourth Author Optatus Optat. advers Parmen lib. 2. he handleth not the question neither maketh any thing at all for you Lastly August Psal 2. part Don. Ep. 165. de Utilit credendi c. 7. touching S. Austin you cite the second Psalme and there is nothing handled of the question you cite likewise his 165. Epistle wherein hee declares a succession of Bishops from the Apostles time to Anastasius Si ordo Episcoporum succedentium considerandus est Ep. 165. p. 751. Preculdubio ab Ecclesiâ Catholicâ sumendum exordium De Utilit credendi c. 7. Idem contr Cresc l. 1. c. 33. If saith he an orderly succession of Bishops is to be considered Yea but S. Austin say you particularly proves the question where he tels his friend Honoratus he must begin his enquirie from the Catholique Church Hee that told the Manichees wee must take our Exordium from the Church told the Donatists likewise wee must resort to that Church for the resolution of our faith which the sacred Scriptures undoubtedly demonstrate to be the true Church for in them saith he we have knowne Christ Idem Ep. 166. in them wee have knowne the Church If you can derive your succession in person and doctrine from Christ and his Apostles we will answer you as sometimes S. Austin answered Petilian the Donatist Idem contr l. Petil. l. 2. c. 85. Whether of us be Schismatiques we or you aske you not mee I will not aske you let Christ bee asked that hee may shew us his owne Church After these severall passages you returne againe to your first Author Tertullian Tertull. prescript c. 19. and with him you conclude where it shall appeare that there is the truth of Christian discipline and faith there shall bee the truth of Scriptures and Expositions And from hence you inferre that we are first to seeke the persons that professe the faith that is the Church Whereas in truth his testimony doth rather prove the persons by the doctrine than the doctrine by the persons and this is most agreeable to his owne Assertion in the third chapter Idem c. 3. Ex personis probamus fidem an ex fide personas As if hee should say wee plainly prove the persons by the doctrine not the doctrine by the persons Now put on your Spectacles and take a review of your Authors The first maketh nothing for you the second is expressely against you the third speakes not to the point in question the fourth and fifth handle the question but not at all to your advantage or our prejudice and thus you have produced foureteene severall places out of the ancient Fathers in one page and all either impertinently or falsly or directly against your selfe by which the Reader may conjecture what is like to bee the issue of your whole worke who have so grossely falsified so many authorities in your Epistle and before the entrance into the body of your booke From your lame proofes of the Churches authoritie you proceed to the justification of your maimed commandements
published by Pope Pius the fourth were anciently received though newly defined by the Councell of Trent for proofe he instanceth in the first Councell of Nice and compareth that Councell and their Creed with this of Trent hee proceeds by way of recrimination to question the 39. Articles of our Church he accuseth us for corrupting and misinterpreting the Scriptures for declining Traditions Fathers and Councels hee excuseth their Index Expurgatorius and accuseth us for falsifying the Fathers and lastly he concludeth with the doctrine of implicite faith and this is the substance and contents of his answer to my first Chapter All which and whatsoever else is materially contained therein and the rest of his sections following I will take into severall parts distinctly and returne him a moderate answer The Reply to Mr. Lloyd FIrst touching your Trent Creed you complaine that according to the common fashion of our Ministers by way of derision I divide it into twelve points as it were into twelve Articles which say you he and they might with as much reason divide it into foure and twentie Here you begin to quarrell at your first entrance but I hope you will gladly forgive us this wrong for if wee accuse your Trent Fathers for coyning twelve Articles in stead of foure and twentie they and you are more beholding to us for laying the lesser number to your charge and yet if you please to review them you shall finde they fall most naturally within the number of twelve But you would know what difference there is betwixt the Councell of Nice and the Councell of Trent and their two Creeds Let mee tell you if ever the proverb held true Comparisons are odious it holds betwixt the two Councels and their two Creeds the Councell of Trent is not worthy to be named the day wherein the Councell of Nice is mentioned That famous Councell of Nice was the first and best generall Assembly after the Apostles time that was summoned in the Christian world it had in it 318. Bishops Totius orbis terrarum lumina saith Victorinus amongst whom were the foure Patriarchs of the Easterne and Westerne Churches It was called by the first and best Christian Emperour Quasi servator medicus animarum Euseb in vita Conslant orat 3. c. 10. Constantine the Great who was Vocalissimus Dei praeco and as it were the Preserver and Physitian of our soules saith Eusebius This Emperour exhorted the Fathers and Bishops of that Councell Omni igitur seditios â contentione depulsâ literarum divinitùs inspiratarum testimoniis res in quaestionem adduct as dissolvamus Theod. Hist Eccl. l. 1. c. 7. p. 208. to lay aside seditious contention and resolve all doubts and questions by the testimonies of divine Scriptures and accordingly they framed their Creed out of the doctrine of the Apostles and all who were not of the Arrian faction did assent and agree to it saith Theodoret. Now take a view of your Trent Councell and compare them together Your Councell of Trent like Demetrius Assembly was summoned by Pope Paul the third without a lawfull calling the three Patriarchs of Constantinople of Antioch of Alexandria refused to be present the Legates of the Kingdome of Denmark of Suetia and the Dukedome of Prusia were all absent and returned their answer that the a Gravamina opposita Concil Trid. Causa 1. pag. 21. Pope had no right to call a Councell Our Queene b Epit. rerum in orbe gest sub Ferd. 1. ann 1561. apud Scard tom 3. p. 2171. E Belgio in Insulam trajicere prohibuit ibid. Elizabeth of blessed memory disavowed the Councell in so much that when the Pope sent Hieronymus Martinengus as Legate into England to summon our Bishops shee would not suffer him to land or set his foot on her Dominions The French King signifieth by his Legate James Amiot that hee for his part neither held it for a generall not yet for a lawfull Councell but for a private Conventicle and accordingly hee wrote Conventui Tridentino The Emperour Innoc Gentil sess 12. and Hist of Trent l. 4. p. 319. Illyric in Protest contr Concil Trid. Charles the fifth declared by his Embassadour Hurtado Mendoza in the name of the whole Empire that the Bishops wholly hanging at the Popes becke had no authoritie to make lawes in causes of reformation of religion and manners Andreas Dudithius Dudith in Ep. ad Maximil 2. de Calice Sacerdotum conjugio the Bishop of five Churches told the Emperours Maximilian and Ferdinand that the Trent Fathers were like a paire of countrey Bag-pipes which unlesse they were still blowne into could make no musick The Holy Ghost had nothing to doe with that Councell and therefore they could create no new Articles of faith Your historie of Trent tels us The historie of Trent the Spirit was sent in a Carriers cloak-bag from Rome to Trent but when there fell store of raine the Holy Ghost could not come before the flouds were abated and so it fell out that the Spirit was not carried upon the waters as wee read in Genesis but besides them Looke upon your Bishops they were but fortie and two at the first meeting and two of them titular the rest for the most part saith Dudithius were but hirelings Andr. Dudith ut suprà young men and beardlesse hired and procured by the Pope to speake as hee would have them To say nothing of those Emperours who called the first and best Councels and were present in person when as the Popes send but their Legates Euseb in vitâ Constant orat 3. c. 16. Ego intereram Concilio saith Constantine I was present at the Councell amongst you as one of you Touching his Imperiall seat in the Councell Ibid. c. 10. his throne was very great and passed all the rest saith Eusebius whereas there is no greater distance in the time Advertendum quod locus ubi sedet Imperator 〈…〉 tenet 〈◊〉 Pontifex Liber Ceremon l. 2. c. 2. than there is now difference in the places for the Emperour is allowed but to sit at the Popes foot-stoole and it is specially to bee noted saith your booke of ceremonies that the place whereupon the Emperour sitteth may bee no higher than the place where the Pope setteth his feet Your Councell of Trent hath made many decrees for reformation of manners but did they ever reforme this abuse and restore the ancient custome You then that are so confident in equalling those two Councels doe you thinke there is no difference betwixt a conventicle and a generall Councell betwixt a Councell lawfully called and one summoned by usurpation betwixt a late Councell held in a corner of the world in the worst age and an ancient Councell in a most famous citie held in the most flourishing age betwixt a Councell that layes her sole foundation in the Scriptures and one that builds her first Article of faith upon Traditions Bulla Pii
doct Fidei Tom. 1. l. 2. Art 2. c. 22. p. 203. viz. that the Church could not create a new article of faith How can any such article saith he framed after many yeares be catholique and universall when as it was unknowne to our fore-fathers for foureteen hundred yeares before It was not beleeved because not heard of when the Apostle tels us faith commeth by hearing Such an article therefore although it be of faith yet it cannot be catholique and this hee proves directly from Fathers and Councels And whereas you affirme that your Church can no more make an article of faith than shee can make a Canonicall Booke of Scripture Canus loc Theol. l. 2. c. 7. p. 38. Canus your Bishop of Canaries will joyne with you That the Church of the faithfull now living cannot write a Canonicall Booke of Scripture and hee gives the reason for it There are not now any new revelations to be expected ither from the Pope or from a Councell or from the universall Church and from hence it will follow of consequence by your owne Logick Therefore the Church can create no new article of faith Thus farre I have waded in your behalfe that you may the better justifie your owne Assertion for you wil find your Church is like a house divided against it selfe and therefore cannot stand long I say that Quere which was made in Waldens dayes was resolved above two hundred yeares before by your profound Schoole-man Thomas Aquinas in your Churches behalfe that the Pope had power Condere articulos fidei to create new articles of faith to remove therefore these fig-leaves with which you would cover the naked truth This learned Doctour well understood that there were many new articles of religion crept into the Church in his dayes he knew well that albeit he were the prime Schoole man of his time yet with all his sophistrie hee could not make them comply with the ancient Catholique faith and thereupon he thought it the surest way to give the Pope an absolute and independant power over faith and religion and accordingly resolved Ad solam authoritatem summi Pontificis pertinet nova Editio Symboli sicut alia omnia quae pertinent ad totam Ecclesiam Thom. 2.2 q. 1. Art 10. It belongs onely to the authoritie of the Soveraigne Pope to make a new Edition of the Creed and all things else that concerne the universall Church Then he concludes the question and gives this reason for it The publishing of a new Creed belongs to his power who hath authoritie finally to determine matters of faith and this saith he belongs unto the Pope Upon which passages Andradius a chiefe pillar of your Trent Councell confesseth that the Bishops of Rome Romanos Pontifices multa definiendo quae anteà latitabant Symbolum Fidei augere consuevisse Andrad Def. Concil Trid. lib. 2. in defining many things which had beene formerly hidden have been accustomed to increase their Creed Now what thinke you of your Aquinas position and your Andradius confession I hope you perceive that your learned Schoole-men are of another opinion And that you may know that your Church doth not approve your pretended Tenet for Catholique doctrine hearken and consider what your holy Father the Pope declareth touching this question and then consider in what case you stand Pope Leo the tenth sent out his Bull against Luther and amongst other articles Certum est in manu Ecclesiae aut Papae prorsus non esse statuere articulos fidei Tom. 4. Conc. Par. 2. in Bulla Leon. 10. in fine Lateran Conc. novissimi p. 135. he chargeth him in particular with this that Luther should say It is certaine that it is no way in the power of the Church or Pope to ordaine articles of faith This you see is Luthers Tenet and this is yours Now what exception think you might the Pope take at this your Assertion Behold for this and the like Tenets he thundereth Anathema against him hee declareth this with the rest of his Articles to be a pestiferous pernicious scandalous and seducing errour to well-minded men he protesteth it was contrarie to all charitie contrarie to the reverence of the holy Church and mysteries of faith and in conclusion condemnes all his Articles as hereticall Inhibentes in virtute sanctae obedientiae ac sub majoris excommunicationis latae sententiae Ibid. p. 136. forbids them to be received by vertue of holy obedience and under paine of the graund Excommunication You have heard the sentence of your Lord Paramount and by it you may know your owne doome If you hold with Luther you are in danger of Excommunication and stand as a condemned heretique by his Holinesse with the Lutherans If you forsake your hold you have lost your faith And thus you have a wolfe by the eares you stand in danger whether you hold him or let him goe I wonder that you having taken so long a time to answer so poore a Work and having many Assistants for the composing of it they and you could be all ignorant of the Popes infallible Bull. Your Cardinall Bellarmine Quasi Ecclesia posterioris temporis aut deserit esse Ecclesia aut facultatem non habeat explicandi declarandi constituendi etiam jubendi quae ad fidem mores Christianos pertinent Bell. in Barcl who in these latter times hath laboured more than any other to uphold your new Articles of faith yet in obedience to the Pope and saving all advantages to his cause when in the question of deposing Kings he failed of antiquitie and proofe out of Scriptures and Fathers at last returnes this peremptorie answer As if the Church of these latter times had ceased to be a Church or had not power to explaine and declare yea to ordaine and command those things which appertaine to faith and Christian manners and that you may know that you and your Co-adjutors stand single in opinion against the Pope and his Cardinals your Jesuite Salmeron will shew you Doctrina fidei admittit additionem in essentialibus Salm. Tom. 13. Disp 6. Par. 3. §. Est ergo Idem Disp 8. that it stands with great reason to make additions in essentiall points of faith and hee gives this answer for it Because nature is not capable of all truths at one time and from this and the like reasons he concludes therefore there may be new traditions concerning faith and manners though they were never created or declared by the Apostles Thus you see the unitie amongst your selves and howsoever these positions may seeme strange to you and others of your opinions yet your Schoolmen and Lawyers have played the Popes Midwives yea Pope Leo the tenth hath put to his helping hand to deliver your Pope Pius the fourth of that issue I meane those new borne Articles of which your Church hath so long time before travailed Briefly let mee tell you your Articles are detected by your owne men
it cannot be denyed that the Protestants in all their Translations have a recourse still to the Originall of Hebrew and Greek which was inspired by the Holy Ghost and these they preferre before all Latine and Vulgar Translations whatsoever Bibl. Complut in Proefat on the other side your Translation as your Interpreters fancie hangeth betweene the Greek and Hebrew as Christ hung betweene two theeves Nay more your men esteeme the Vulgar Latine before the Originall Bell. de verbo Dei lib. 2. c. 11. Not saith Bellarmine that the rivers of Translations should be preferred before the fountaines of Hebrew and Greeke of the Prophets and Apostles but because the fountaine is muddie in many places which otherwise should runne cleare for without doubt as the Latine Church hath beene more constant in keeping the faith than the Greeke so likewise it hath beene more vigilant in preserving her bookes from corruption These Paradoxes doe open a gap to Atheisme for if the originall Scripture be corrupted what assurance what certaintie can wee have of true faith and religion and if wee doubt wee are condemned already Neither can it enter into my thoughts that profane Writers should bee preserved in their simple purenesse from their first ages and that their Translations should remaine in subjection to their copies from whence they are derived to be examined by them and yet the Watchman of Israel who neither slumbers nor sleepes for want of providence should suffer his sacred Word become a Tributarie to a Translation But by this the world may see the guiltinesse of a bad cause you will rather charge the word of God it selfe with corruption than faile to make good the corruptions of your owne Church Your learned Andradius condemnes them that preferred the Latine before the Hebrew of the Old Testament as pretending it was corrupted by the Jewes Andrad def fidei Trident. l. 4. It was very inconsiderately conceived saith he by some that there was more credit to bee given to the Latine Edition than to the Hebrew because the Latine ever remained entire uncorrupt in the Catholique Church and the Hebrew was falsified depraved by the perfidiousnesse of the Jewes And your owne Sixtus Senensis doth witnesse of the Greeke Text likewise Sixt. Senens Biblioth l. 7. that it is the same which was used in the dayes of S. Hierome and long before him in the Apostles times and is free from hereticall corruptions as by the continuall writings of the Greeke Fathers as namely Dionysius Justinus Irenaeus Melito Origen Affricanus Apolinarius Athanasius Eusebius Basil Chrysostome Theophylact doth most plainly appeare and yet your Gregory Martin and the Rhemists are not ashamed to professe that the Translation which they follow is not onely better then all other Latine but even than the Greeke Text it selfe Preface to the Rhem. Testam in those places where they disagree To examine your Translation in generall and so descend into the particulars of yours and ours First it is decreed by the Councell of Trent that amongst divers Translations then in use Concil Trid. Sess 4. Decretam de editione librorum the old and vulgar Translation should be declared to be authenticall in all publike Lectures Disputations Sermons and Expositions and that no man should dare or presume to reject it upon any pretext whatsoever What Translation was understood by the old vulgar was not expressed in the Councell It is pretended to be and is called at this day St. Hieromes Translation and which is remarkable the Translation was decreed but by 42. Bishops at the first beginning of the Councell From hence ariseth the first Quere which of St. Hieromes Translations your Church doth follow for St. Hierome confesseth that the first was corrupt and accordingly he did correct many things in his first Translation To this Objection your Cardinall makes this faire and free confession Bell. de verbo Dei l. 2. c. 9. Although Hierome did perceive some things fit to be changed and afterwards did change them yet the Church did adjudge the first translation for true and chose rather to keep that for the vulgar Edition And then he concludes Although the greatest part of the vulgar Translation be Hieromes yet it is not that pure Edition which he translated out of the Hebrew but in a manner mixt Habemus confitentem reum Now heare your owne Sixtus Senensis Albeit he pretends that the different readings in the Bible be no prejudice to the Faith Sixt. Senens Bibl. l. 8. p. 664. yet saith he wee ing enuously confesse that many errours were corrected by Hierome in the old Translation and likewise there are found in our new Editions some falsifications solecismes barbarismes and many things ambiguous not well expressed in the Latine some things changed other things omitted and the like Here both confesse that Hieromes first Translation was erroneous and the one saith that your Church hath chosen that which is not pure nor agreeable to the Hebrew the other confesseth it hath Barbarismes and untruths To speake ingeniously the Sunne never saw any thing more defective and maimed than the vulgar Latine Your Bishop Lyndan cryes aloud Lynd. de opt genere Interpret l. 3. c. 1 2 4.6 and protesteth it hath monstrous corruptions of all sorts scarce one coppie can be found that hath one booke of Scripture undefiled many points are translated so intricately and darkly some impertinently and abusively some not so fully nor so well and truly sundry places thrust out of their plaine and naturall sense the Translatour possibly was no Latinist but a smattering Grecian I proceed to the examination of more witnesses About forty yeares after Pope Paul the third had decreed the vulgar Latin in your Councel of Trent Sixtus Quintus by his Breve prefixed to his Bible gives us to understand that certaine Roman Catholikes were of such an humour of translating the Scripture into Latin Breve Sixti 5. that Sathan taking occasion by them though they thought no such matter did strive what he could out of uncertaine and great variety of Translation so to mingle all things that nothing might seeme to be left certaine and firme in them and thereupon hee takes occasion to publish a Latine Translation of his owne perusall and withall makes his Declaration of it in this manner We of our certaine knowledge and fulnesse of Apostolicall power Sixt. 5. in Bulla praefix Bibliis An. 1588. doe ordaine and declare that the Edition of the vulgar Bible of the Old and New Testament which was received by the Councell of Trent as authenticall without any doubt or Controversie is to be reputed or taken for this onely Edition which being as well as was possible reformed and printed in our Vatican our will and pleasure is and we doe decree it to be read throughout the whole Christian World in all Churches with this our determination and satisfaction for all men That first it was allowed
figura which is a figure of the Body of our Lord Jesus Christ Your Ambrose printed at Colein doth mince those words and sayth quod sit in figuram as if it might stand for a figure but were no figure and more particularly in the Canon of your Masse you cite all those former words of Ambrose to prove the Antiquity of your Masse but you leave out the latter which is a figure of the Body and say c Ut nobis corp sanguis fiat dilectissimi fiâ—ii tui Domini nostri Jesu Christi Missale Parv. An. 1626 p. Mihi 82. Grant that it may be to us the body and bloud of our Lord Jesus Christ. And lastly that Ambrose might seemingly appeare to be yours in the point of Transubstantiation whereas he sheweth the power and wonders of God in creating all things of nothing by his word only and from thence concludeth d Siâ—ergo tanta vis est in sermone Domini Jesu ut inciperent esse quae non erant quant ò magis operatorius est ut sint quae erant in aliud commutentur Idem de sacr l. 4. c. 4. Basil ut suprà p. 392. If therfore there be so great force in the speech of our Lord Jesus that the things which were not begun to be namely at the first creation of all things how much more is the same powerful to make that those things may still be the same they were and yet be changed into another thing Here St. Ambrose sheweth plainly that the Elements of Bread and Wine are the same in substance as they were before although they are changed into another nature Your Inquisitours knowing well that such Doctrine is flat contrary to their Tenet which teach that the Elements are not the things in substance they were before Consecration have wisely left out in their late Edition two poore words Sint and et and accordingly the sense runneth after this manner How much more is the speech of our Lord powerfull to make that those things which were Ut quae erant in aliud commutentur Paris An. 1603 Colon. Agripp An. 1616. Tom. 4. p. 173. should bee changed into another thing And by this meanes St. Ambrose a Protestant is become a Masse Priest and with a clipped tongue lispeth Transubstantiation Fryer Walden in writing against Wickliffe cites this place by the halves ut sint et in aliud commutentur he would have the Elements one thing Wald. de sacr Euch. Tom. 2. c. 82 p. Mihi 138. b. and changed into another but excludes the principall words quae erant shewing that they should be the same which they were before and Lanfranck long before him stormed at Berengarius for citing this place out of St. Ambrose in behalfe of our Doctrine and cryes out against him O mentem amentem c. O mad mind O impudent lyar now truly there is no such words to be found in all St. Ambrose his workes Ed. Parisiis 1632. Ex editione Romanâ In quâ quae vel vitio vel incuriâ erant adjecta sunt rejecta quae sublata restituta quae transposita reposita quae depravata emendata c. In the fift age An. 400. to 500. c. But there is an Ambrose lately printed at Paris which makes a great promise of integrity and purity and yet the words are corruptly printed according to your other of Paris and Colein print In the fift age St. Chrysostome Archbishop of Constantinople is razed and purged touching the doctrine of the Sacrament his words bee these If therefore it be so dangerous a matter to transferre unto private uses those holy Vessels in which the true Body of Christ is not but the mysterie of his body is conteyned These latter words comprehended in the Parenthesis Chrys Antwerpiae apud fohannem Steelsium An. 1537. Paris apud Johannem Roigny An. 1543. Paris apud Audoenum Parvii Anno 1557. in the Editions of Antwerpe and Paris are wholly left out there is not a syllable of them to bee seene for indeed the Author of that worke saith negatively that the irue body of Christ is not there which overthrowes the very ground of your Popish presence and although your men make great brags of Antiquity to prove your reall Sacrifice of the Altar out of St. Chrysostome yet in the 19. Homily upon St. Matthew where hee termes it the Sacrifice of bread and wine Sacrificium panis vini they being also privie to this evidence as against their owne doctrine Sacrificium corporis saÌ„ guinis Christi Paris apud Audoenum Pâ—rvuÌ„ An. 1557. in c. 7. Matt. HoÌ„ 19. in their Edition at Paris have taught him to speake the Trent language in these words It is the Sacrifice of the body and bloud of Christ. Touching the Testimony of divine Scriptures St. Chrysostome is purged he tells us in his 49. Homily That from the time that Heresies invaded the Church Nunc autem nullo modo cognoscitur volentibus cognoscere quae sit Ecclesia Christi nisi tantummodò per scripturas Idem Homil. 49 Tom. 2 p. mihi 858. there can be no triall of Christianity nor refuge for Christians who are willing to know the true faith but to the divine Scriptures for at that time there is no way to know which is the true Church but by the Scriptures onely This authority is wholly agreeable to our doctrine and thereupon these times of Controversies and Heresies that have overspread the face of the Church wee say with St. Chrysostome those that be in Judaea let them flye to the Mountaines of the Scriptures But what answer can be made thinke you to the razing of so faire an Evidence Behold a Totus hic locus tanquam ab Arrianis insertus è quibusdam Codicibus nuper emendatis sublatus est Bell de verbo Dei l. 4. c. 11. Bellarmine tells us that this whole passage as if it had beene inserted into St. Chrysostome by the Arrians is blotted out of the late corrected Editions and as our learned Doctor Crakenthorpe in his answer to Spalatto observed there is above 70. lines in the Antwerpe Edition Crakenth in Spalat p. mihi 59. published 1537. purged in this Homily It seemes then it is hereticall doctrine to have recourse to the Scriptures onely for finding of the truth But sure I am it is the part of Heretikes to raze ancient Records and to avoyd the triall of their cause by the sacred Scriptures The fourth Councell of Carthage where St. Austin was present is in part forged in part razed In the 100. Canon it was thus decreed Mulier baptizare non praesumat Concil Carthag c. 100. Let no woman presume to baptize What answer therefore may we expect to this Canon Binius the publisher of the Councels expounds the meaning of it thus The Councell saith he doth decree that a woman should not presume to baptize that is when the Priest is
gloriam pervenire c. Ind. lib. prohib p. 696. Dost thou beleeve to come to glory not by thine owne merits but by the vertue and merit of the Passion of our Lord Jesus Christ Dost thou beleeve that our Lord Jesus Christ did dye for our salvation and that none can be saved by his owne merits or by any other meanes but by the merits of his Passion then for a conclusion it followes fol. 35. b NoÌ„ erit desperandum vel dubitandum de salute illius c. Ordo baptizandicuÌ„ modo visitandi Imp. Venet. Ind. Belg. p. 419. 1575. Ind. Madrid p. 149. Ind. lib prohib p. ut supra We ought not to doubt or despaire of the salvation of that man who beleeveth with his heart and confesseth with his mouth the forenamed propositions These severall passages are commanded by three severall Indices to be blotted out Nay more the Booke which containes this Doctrine you thrust it into the third Classis amongst those namelesse Authors which deliver Doctrine say you in some sort pernitious to the Catholike faith as if the foundation of all comfort in Christ were pernitious to the Christian faith But let me tell you your Inquisitors have much forgot themselves for they forbid that Booke which say they was printed at Venice 1575. when as by their owne rules they professe openly that they never meant to condemne any namelesse Authors but such onely as have beene published since the yeere 1584. nor any Author whatsoever by their Trent Decree but from the yeere 1515. Howsoever this namelesse Author was both printed at a See Bishop Ushers answer to the Jesuites Challenge cap. Of Merits p. 513. Venice at Antwerp at Coleine at Paris juxta ritum S. Romanae Ecclesiae for so be the words according to the rites of the Romane Church b Cassan in Append ad opusc Jo. Roff. de fiducia misericordia Dâ—i Cassander tells us the Book was to be had in all Libraries and particularly was found inserted among the Epistles of Anselme who was commonly accounted to be the Author of it and the like is confessed by Cardinall c Hosius in confessione Petri cap. 73. Hosius himselfe But this was the time wherein the Dâ—vill was let loose and wherein your Pope Hildebrand did not onely d Non solum fabulas comminiscitur annales corrumpit res gestas invertit sed etiam coelestia oracula adulterat Aven Annal. l. 4. pag. 455. invent Fables corrupt Chronicles and inverted things that were done but did also adulterate the Scriptures themselves and therefore Cardinall Beno who wrote of the life of Hildebrand and was living in that age is e Ind. lib. prohib p. 11. vide Illyric de vita Hildebrand p. 1322. forbidden also to be read because he toucheth to the quicke your Caput fidei the head of your Church In the twelfth age a Sigeberti liber contra Papam Gregorium contra Epist Paschalis Papae Ind. lib. prohib p. 85. Sigebertus Monachus Gemblacensis wrote a Booke against Pope Gregory The twelfth Age An. 1100. to 1200. and against the Epistle of Pope Paschalis hee lived and dyed a member of the Roman Church yet his Booke is prohibited because it complaineth of the state of your declining Church b Sigebertus Ab. ep p. 188. in lib. Goldasli Replio Hactenus interpretatur ideo docuisse PetruÌ„ per Babylonem siguare Romam quia tunc temporis Roma confusa erat Idololatriâ omni spurtitie At nunc dolor meus mihi interpretatur quòd Petrus prophetico spiritu dicens Ecclesiam in Babylone collectam praevidit confusionem dissentionis quâ hodie scinditur Ecclesia Ibid. For what greater confusion saith he was there in times past in Babylon than there is now in the Church In Babylon there was a confusion of languages among the Gentiles in the Church of Rome the tongues are divided and the minds of the faithfull Saint Peter saith the Church which is Babylon salutes you hitherto hee did interpret that Peter by Babylon did signifie Rome because Rome at that time was confounded with Idolatry and all uncleannesse But my griefe doth now interpret unto mee that Peter by a propheticke spirit by the Church at Babylon foresaw the confusion of dissention which doth now rent the Church of Rome If this testimonie had made for our Church as it doth against yours certainly you would never forbid the Record to be read nor to be blotted out but this shewes that there was a revolt a defection from the faith after the loosing of Sathan which were proper for your men to permit to bee read and seene in after ages that the truth might appeare in all and every age of the alteration of the Church c Arnol de villa Novaopera nisi repurgâ—ntur Ind. lib prohib p. 5 36. 37 Arnoldus Carnotensis Abbas bonae vallis his workes are forbidden till they be purged and for no other reason as I can conceive but because he discovers the errours of your Church He tells us that Cloyster Monkes are damned because they falsifie the doctrine of Christ and leade soules to Hell He tells us that your Clergie-men did most perfidiously mingle Philosophicall dreames with the sacred Scriptures He tells us that Masses did neither profit the living nor the dead and for these and the like Protestations against the abuses of his time he is now condemned by your expurgatory Indices In the thirteenth Age Anno 1215. Urspergensis in Anno 793. Urspergensis Abbas is both corrupted and purged by the Inquisitours The Synod saith he which not long before was assembled under Irene and Constantine his sonne at Constantinople called by them the seventh generall Councell was there in the Councell of Franckford rejected by them all as voyd and not to be named the seventh nor any Councell at all This Councell was assembled at Nice and not at Constantinople but the word Constantinople is forged in stead of Nice that the honour of that Councell for Images might not seeme to be impeached or condemned when as the Synod at Constantinople banished Images Now what answer I pray is made in defence of this forgerie August Stench de Donat. Constant l. 2. numero 60. Behold your Augustine Stenchius Keeper of the Popes Librarie tells us that wee have forged those Bookes and conveyed them into the Popes Library where they lye written in ancient hands How probable this answer may seeme that wee should forge Authours in defence of your cause and convey them into the Vatican at Rome I leave it to be judged sure I am it stands corrupted in your Copie printed by command of your Inquisitours and Superiours Againe there be certaine additions to the Historie of Urspergensis which treate of divers memorable things from the time of Fredericke the second Ind. lib. prohib p. 94. unto the time of the Emperour Charles the fifth that is from the yeare 1230. to the yeare 1537.
all which are forbidden to be read wherein are contained the proceedings of the Councell of Constance against Hierome of Prague and John Husse where the decree is mentioned for the 19. Session of the Councell of Constance viz. a Sess 19. decernitur Haereticis non esse servandam fidem quam vocant Salvum conductum Paralip p. 378. That faith is not to bee kept with Heretikes which is wholly omitted and purged in your printed Councels Honorius Bishop of Anthum in France Anno 1220. Honorio Angustodunensi falso ut creditur adscriptus liber de praedestinatione libero arbitrio Ind. lib. prohib p. 47. wrote a Booke of Predestination and Free-will but so different from your doctrine that your Inquisitors forbid him to be read untill hee be purged What good soever the Elect doe it is God that workes it in them as it is written God doth worke in us both the will and the deed according to his good pleasure if therefore God doe worke in us what reward is imputed to man God doth worke and the Elect do worke God doth worke his Elect by his preventing Grace to be willing and by his subsequent Grace to bee able and both co-operate by Free-will by consenting with a good will this good will is rewarded in them as it is written We have received Grace for Grace wee have received Grace when God prevented us to be willing and followed us to make us able Looke into his forbidden Dialogues Turne thee saith he to the Citizens of Babylon consider the principall persons there and thou shalt finde the See of the Beast for they neglect the service of God pollute his Priesthood seduce his people and reject all Scriptures which belong unto salvation Vide Illyr p. 1426 in Dialog d. Praedestin lib. arbitrio For these and the like discoveries of the corruptions in your Church he is forbidden and under this pretence also that the Booke of Dialogues is falsely ascribed to him In the fourteenth age flourished William Ocham a Fryer Minorite and a learned man saith Bellarmine An. 1320. Bell. de script Eccl. p. 269. de Gulielmo Ocham but being too earnest a favourer of Ludovike the Emperour by that meanes hee fell into some errours and therefore deserved to have his name registred amongst the Bookes prohibited Now observe those errors Ocham Compend Error Joh. 22. He complained that many in his dayes perverted the holy Scriptures denyed the sayings of the holy Fathers and rejected the Canons of the Church and civill Constitutions of the Emperours He professed according to St. Hieromes and the doctrine of Gregory the Great that the Bookes of Judith Idem Dial. par 3. Tract 1. l. 3. c. 16. Tobit the Machabees Ecclesiasticus and the Booke of Wisdome were not to bee received for confirmation of any matter of faith He professed that the Pope and Cardinals were no rule of faith Idem Tract 2. part 2. c. 10. Dial. part 1. l. 5. c. 25. p. Mihi 494. He professed that a Generall Councell although it be a part of the militant universall Church yet is not the universall Church and consequently saith he It is rashnesse to say that a Generall Councell cannot erre against the faith Idem Dial. l. 3. prim Tract 3. part c. 8. He professeth that it cannot be proved manifestly by Scripture that Peter was Bishop of Rome or that he removed his seat from Antioch to Rome or that the Rishop of Rome succeeded St. Peter Idem Dial. part 1. l. 2. c. 3. p. 413. or that the Church of Rome hath the Primacie or that hee governed the Church of Rome or any thing touching the Papacie thereof He professeth with us Idem Dial. l. 2. c. 1. part 3. p. 788. that though it be expedient there should be one Bishop over some part of the Church and People of God yet there is not the same reason there should be one over the whole Christian world And lastly touching Pope John the 22. he reports from the mouthes of them that heard it that in the yeare 1333. on Munday being the third of January Idem 2. part proem p. 740. Guliel Ocham opus 90. dierum Item Dialogi script omnia contra Johannem 22. Ind. l. prohib p. 4. Pope John held a publike Consistorie wherein by word of mouth with great earnestnesse he indeavoured to prove that the soules of Saints being purged see not God face to face till after the day of judgement These are the supposed errors which caused his Dialogues and other of his workes to be prohibited In the fifteenth age Anno 1420. Nicholai Clemangis opera quamdiu expurgata non prodierint Ind. lib. proh p. 71. Clemangis de corrupto statu Ecclesiae Nicholas Clemangis Doctor of Paris Archdeacon of Bayeux so long as his works remaine unpurged saith your Index are forbidden Now observe the reasons why hee is put to silence The truth is he wrote a Booke Of the Corrupt estate of the Church he declared that the Pope was the cause of all the calamities and disorders of the Church he shewes that he was not contented with the fruits and profits of the Bishopricke of Rome and St. Peters Patrimonie Idem c. 4. though very great and Royall he layd his greedie hands on other mens flocks replenished with milke and wooll Cap. 5. 7. and usurped the right of bestowing Bishoprickes and livings Ecclesiasticall throughout all Christendome Cap. 5. and disannulled the lawfull elections of Pastors by his reservations provisions and advowsons Cap. 6. Cap. 7. Cap. 8. and oppressed Churches with first fruits of one yeere of two yeeres of three yeeres yea sometimes of foure yeeres with tithes with exactions with procurations with spoiles of Prelates and infinite other burthens Cap. 9. and ordained Collectors to seize upon these taxes and tributes throughout all Provinces with horrible abusing of suspensions interdictments and excommunications if any man refused to pay them Cap. 10. Cap. 11. Cap. 12. and used such merchandise with suites in his Court and rules of his Chancery that the house of God was a denne of Theeves Cap. 13. and raised his Cardinalls as complices of his pompe from Clergie men of low estate Cap. 14. to be the Peeres of Princes and enriched them with his dispensations to have and to hold Offices and Benefices not two or three or ten or twenty but a hundred or two hundred yea sometimes foure hundred or five hundred or more and those not small or leane ones but even the best and fattest To bee short in that he filled the Sanctuary of the Lord with dumbe dogges Cap. 19. 20. Cap. 7. 14. Cap. 29. Cap. 42. Cap. 18. Cap. 3.4.5.9 and evill beasts even from the highest Prelates to the basest hedge-Priests through usurpations exemptions compositions symony prostitution and fornication committed with Princes of the earth and all to maintaine the pride and
contrarie hee recants it saying a Bel. Recognit de summo Pont. p. 16. I allow not that which I said with Albertus Pighius that Paul appealed to Caesar to be his lawfull Judge Againe whereas it was said the Popes used to be chosen by Emperours the word Emperor potest fortè debet deleri b Idem de Cler. p. mihi 52. it must and peradventure ought to be blotted out And when I sayd that Paul was subject to Caesar as to his temporall Lord I meant it was so c De facto non de jure Ib. p. 17. Sapendo M. Paolo chasotto Sisto Quinto usci un Indice de libri prohibiti il quale se ben subito si occulto non fu pero cio cosi presto fatto che non ne restassero gli essemplari Et in questo erano compresse le opere del Bellarmino In lib. Confirmatione del considerationi del M. Paulo di Venetia di M. Fulgentio Brestiano servita In Venetia appresso Ruber to Mejetti 1606. Con licentia de superiori in 4 to in fact but not of right And in truth it seemes that neither the Pope nor his Inquisitors were well pleased with this Catholike doctrine For Frier Paul of Venice acknowledged Cardinall Ballarmine and Baronius for learned men and further saith that he hath knowne the one and the other in Rome but he could wish withall that they had written that which they sincerely thought without being forced to recant any thing that they had spoken For Frier Paul knew well that under Sixtus Quintus there came out an Index of prohibited Bookes which though it were suddainly stayed and called in yet it was not so closely acted but that there remained Copies of it and in that Index the workes of Bellarmine were comprehended If this learned Cardinals Booke had beene forbidden you and your fellowes would have beene to seeke of an answere for many objections made against you for it is usuall with you to referre me for an answer to Bellarmine But as it is observed they recanted many things in their writings Dum plurima Annalibus digerendis pervolutanda fuere agnovit ingenuè quae primis editionibus autmāca aut non omnino ad plenam veritatem abs se fuerāt scripta id quod in Annalibus non semel testatus est For Baronius confesseth that in his first Editions many things were imperfect and not altogether true which were corrected in the other impressions And I am perswaded ere long wee shall have an Index a Defēsio Johānis Marsilii in favorem respōsi 8. propositiones continentis adversus quod scripsit illustrissimus Cardinalis Bellarminus Venetiis 1606. Expurgatorius lay hold on him For saith Johannes Marsilius I have heard that as he hath taken a liberty to mend the Fathers Canons and Historians so he will correct the Councels after his manner and for his owne purpose and so assume unto himselfe a licence hereunto which God forbid Againe saith he b Marsil p. 357. See B. Mortons encounter against M. Parsons reckoning l. 1. c. 1. p. 10 11 the Answers of Cardinall Baronius are not unlike the answers of Cardinall Bellarmine who whilst he cannot finde an objected argument to be assoiled by Historie he saith that those words have beene inserted into the Bookes much like to Mr. Floyd when there is no answere to be made to some particular objections out of the Authors you reject them all as condemned by your Inquisitors And this answere I am sure may serve for all objections that can bee made from most Classicall Authors The last thing which I here meane to speake of is a certaine distinction of explicite and implicite faith which the Knight and his Ministers cry out against and are pleased sometimes to make themselves merry withall as if they would laugh out but it is too well and solidly grounded to bee blowne away with the breath of any such ministeriall Knight as he is Thus you You professed formerly to teach mee for my learning now it seemes you would instruct me for my manners you tell me I make my selfe merrie with your doctrine as if I would laugh out truly I am sorry to thinke you teach such ridiculous doctrine as should deservedly cause laughter Shall I make you my Confessor I cannot chuse but smile when I consider what great paines you have taken in this whole Chapter to uphold the Articles of your Faith with sixe pretended rules and all infallible as namely Scripture in the plaine and literall sense Tradition or common beliefe and practice of the whole Church Councels either generall or particular confirmed by the See Apostolike the authoritie of that whole See it selfe defining Ex Cathedra though without either generall or particular Councell the common and uniforme consent of ancient Fathers or moderne Doctours and Schoole-men delivering any thing unto us as matter of Faith All these sixe rules say you we acknowledge and are ready to make good whatsoever is taught any of these wayes When I say you assume confidently that all these are infallible rules to leade men to the knowledge of your Faith and at last you conclude and as it were shut up all those rules of knowledge with the doctrine of an implicite faith This I confesse is such a mystery of foolishnesse as deserveth rather laughter than an answer For as Cato said He marvelled that a Soothsayer did not laugh when he saw a Soothsayer So I am verily perswaded that your selves doe smile when you meet each other to thinke how you cousen the poore ignorant people with a blind obedience and an implicite Faith To let passe your Golden Legends and leaden miracles which occasion sufficient mirth in long winter nights for all sorts of people what I pray is that implicite Faith that you condemne me and our Ministers for laughing at Mistake us not I know no Protestant doth laugh at an implicite Faith which is directed to the proper object the holy Scripture we laugh not at an implicite Faith which cannot be well unfolded or comprehended by reason as namely the unsearchable mysterie of the Trinitie of Christs conception by the holy Ghost and the like but we disclaime and condemne your Catholike Colliers Faith which is canonized for your Popish Creed that is to pin our Faith upon the Churches sleeve and to assent to every thing the Church propoundeth to be beleeved without examination whether it be agreeable to the Scripture or besides it We laugh or rather wee pitie that Merchant of Placentia who chose rather to bee a Papist than a Protestant Laurent Discept Theolog. p. 5. because saith he I can briefly learne the Roman faith For if I say what the Pope saith and deny what the Pope denyes and if he speake and I hearken unto him this is alone sufficient for me And wee cannot choose but smile at the judgement pronounced by your Gregorie de Valentia upon this poore ignorant
order of Franciscans as witnessing the visibilitie of our Church above 300. yeares agoe you answer he was condemned for disobedience and rebellion for he said Pope John the 22. was an Apostata and an Hereticke and therefore not true Pope And in this manner you can easily resolve all doubts and reject all Authors that speake not Placentia according to your pallate onely say you St. Bede is a Catholicke Now if you please take a review of these Authors Cassander you know was a learned man he was highly favoured for his wisedome by two Emperours Maximilian and Ferdinand he was moderate in all his writings he sought to extenuate the palpable errors and heresies of your Church he indevoured to accord and if it had beene possible to reconcile the differences on both sides and lastly he lived and died in the communion of the Roman Church Cecenas was a Frier and Generall of the Order of Franciscans he was condemned de facto by the Pope but it doth not appeare quo jure by what right for if the accusation were true the Pope deserved the punishment and not the innocent Frier listen therefore to the rebellion and disobedience for which he was accused Cecenas shewes in particular that Pope John was a schismaticke and an heretike in his peremptorie opposition against the Word of God and the Catholicke Church Mich. de Cecena tractat contra errores Papae p. mihi 1314. 1336 in Tom. 2. Gul. Occham de Jurisdictione Imperiali Naucler Gener 45. Anno 1324. he charged him with twelve severall errors which you may reade at large in the place cited and for those and the like accusations he was excommunicated and deposed by the Pope I confesse the accusation was capitall but it was no other than was justly laid to his charge For Nauclerus saith Many great and famous Divines of great learning and good life proclaimed Pope John by the name of Pope to be an Hereticke for certaine errors Tepidè which errors notwithstanding it is said that he coldly revoked at the time of his death and hee addes withall that Pope Benedict his immediate successor openly condemned the same errors You see then it was not the Franciscan Frier onely but many Divines both good and learned did condemne him of Heresie and not they alone but the Pope himselfe who succeeded him publikely condemned him for an Hereticke And thus much touching Pope John the 21. called by some the 22. There was another Pope John by the name of 22. otherwise called 23. who was living one hundred yeares after he was chosen Pope at a Plat. in Joh. 24. Bononia by the consent of all the Cardinals Against this John it was specially objected at the Councel of Constance b Quinimo dixit pertinacitèr credidit animam hominis cum corpore humano mori extingui ad instar animalium brutorum Concil Constant That he obstinately held that the soule of man dieth together with the body and is consumed to nothing as the soule of brute beasts Neither did he hold this Tenet as a private man which is your generall Answer for Antoninus saith plainely Pope John held this error in the time of his Popedome c Johannes sermonē faciens in publico consistorio dixit quaedam haeresin sapientia Anton. part 3. tit 21. c. 6. and pronounced words savouring of heresie openly in the Consistorie Neither was this accusation of these men accounted rebellion and disobedience in them as it was in Ceaenas for saith Gerson d Falsitas doctrinae Papae Jobānis vicessimi quae dānata fuit cum sono buccinarum vel tubarum coram Rege Philippo per Theologos Parisienses Gers serm in Festo Paschae Tom. 4. pag. mihi 491. his false doctrine was condemned by the Divines of Paris and proclaimed with sound of trumpets in the presence of King Philip and withall the Councell it selfe deprived him of his Popedome which shewes plainly the authority of a Councell is above the Pope And to his deposition subscribed 4. Patriarkes 29. Cardinals 47. Archbishops 270. Bishops 564. Abbots and Doctors in all above 900. deposed both Benedict the 12. and John the 23. and yet these men are reputed by you for an infallible Rule of the Roman Faith And thus not onely Ceaenas was deposed for his disobedience towards an Hereticke and is now thrust into your first Classis of damned Authors but the whole Councell of Constance touching that Session where they decred the Councell to be above the Pope is rejected and disavowed by your Church It is no difficult thing then to prove your infallible Pope may bee an Hereticke but if any man of your owne Church shall say so and manifestly prove it yea although it be a generall Councell it must therefore be censured and condemned by your Church And this may briefly serve in answer to what you say against my second Section The third Section say you is of corruption both in Faith and manners Pag. 50. which the Knight proveth out of the Councell of Pisa and out of the Councell of Trent To which I answere For matter of manners wee willingly acknowledge a reformation to be needfull but for doctrine with the contradiction of his owne former lye hee telleth a new one It is a true saying of Chrysostome A lyar thinkes no man speakes the truth Qui mendax est neminen◠verum putat dicere Chrys in Matth. Hom. 19 But that the truth of my assertion may appeare looke upon the Letters of summons they declare that the Councell was called to reforme errors that concerned Faith they shew there was a due and wholesome reformation to be made aswell of the Church doctrine as of the manners of men for quieting the consciences of the faithfull And accordingly Pope Alexander did assemble the most learned of all Nations Idem dixit quod ipse volebat vacare circa Reformationem Ecclesiae c. Acta Concil Pis Sess 20. Bin. Tom. 3. Pars 2. p mihi 837. the Cardinals did binde themselves with an Assumpsit that they would not proceed to the election of a new Pope when his predecessors Gregorie the 12. and Benedict the 13. were deposed unlesse the Pope would agree to a reformation in the Head and Members and will you say the Pope did assemble the most learned of all Nations to teach good manners onely Cardinall de Aliaco was living in his dayes De squallor Rom. Eccles p. 34. in Biblioth Westmonasteriensi Gers declaratio defect virorū he complaines that Pagan abuses and diabolicall superstitions were so many in the Church that they could not be imagined Gerson Chancellor of Paris complained of particular errors that Images in Churches occasioned Idolatrie Apocryphall Scriptures were brought into the Church to the great damage of Christian Faith Occham compēdium contr errores Papae p. 957. Incipit Prologus Looke into the age before him Occham a Frier Minorite cries out Alas
the time of which the blessed Apostle prophesied when men will not suffer wholesome doctrine is altogether fulfilled in our eares For behold there are many that pervert the holy Scriptures deny the sayings of the holy Fathers reject the Canons of the Church and civill Constitutions of the Emperors Looke into the age before him Matth. Paris p. 843. Grosthead Bishop of Lincolne complaines that there was a defection a revolt an Apostasie from the true Faith Looke into Bernards time and there you shall finde by his owne confession Bernard in Cant. Serm. 33. p. mihi 673. The wound of the Church was inward and past recoverie These former complaints and grievances in the Church did sound aloud in the eares of the later ages and she made great mourning and lamentation for her children because they were not such as she first bred them and accordingly no doubt they wished for a reformation of errors in doctrine as well as Discipline in the Church Looke after Pope Alexanders time and before the Councell of Trent and your Bishop of Bitonto will shew you the state and miserable condition of your Church as it were in a Glasse In Ep. ad Roman c. 6. Alas saith he how were the Scriptures neglected in the later Ages to the detriment of all peple Rivet Sum. Controv. p. mihi 98. There was then in request a tedious and crabbed Divinitie about Relations about quiddities and formalities and all those things were handled and wrested with Syllogismes and humane Sophistrie which without doubt by the same authority as they were received might be refelled The whole Age was spent about the decrees of men which were contradictory amongst themselves and irreconcilable and nourished perpetuall contention He was accounted the best Divine that knew best how to devise the greatest wonders for his Traditions It was a part of their honour and vaine glory to speake bigge words with great lookes among women not to be understood when they disputed of the Scriptures The Preachers of the word were all sworne to the word of their Masters and from hence sprung sixe hundred Sects as namely Thomists Scotists Occhamists Alexandrians c. O heinous wickednesse The Gosspels and Epistles of the Apostles were laid aside true Divinitie lay hid and was handled of very few but coldly I will not say unfaithfully In what state the Church remained in those dayes when Papall Traditions and cunning Sophistry prevailed against the sacred Scriptures let the Reader judge Onus Ecclesiae c. 16. p. mihi 79 Your owne St. Francis foretold that the times were at hand wherein many differences should arise in the Church when charitie should waxe cold iniquity should abound and the Divell should be let loose and that the purity of his Roman Religion should be depraved and accordingly saith my Author the Image of the Crosse in the Church of St. Damian spake unto him Vade repara domum meam quae ut cernis tota labitur Goe and repaire my house which you see is altogether decayed Thus Bishops and Friers and Images stocks and stones cried out of the falling away of your Church if we may credit your owne Authors and yet by no meanes you will assent to a reformation of doctrine or manners At Luthers first rising which was almost 30. yeares before the Councell of Trent your Guicciardine tells us Guicciard Hist lib. 13. that there were that yeare many meetings at Rome to consult what was best to be done The more wise and moderate sort wished the Pope to reforme things apparently amisse and not to persecute Luther Hieronymus Savanarola told the French King Charles the 8. he should have great prosperitie in his voyage into Italie to the end hee should reforme the state of the Church which if he did not reforme he should returne with dishonour and so saith he it fell out I come to the Councell of Trent it selfe where you may reade many decrees for reformation and yet neither doctrine nor manners reformed But let us heare your owne confession It is true the Councell indeed complaineth with great reason of the avarice of such whom the Knight calleth the Popes Collectors though the Councell speaketh not of the Pope but false it is which he saith that the Councell complaineth of Indulgences an Article of faith as his words are The Councell likewise complaineth of many things crept into the celebration of the Masse and the words of the Councell are right cited by him in Latin in the Margent but in the English he foully corrupteth them For in stead of many things hee translated many errors which is a grosse errour and corruption in the Knight These be your grand exceptions to the grosse corruptions laid unto my charge but all this while you doe not discharge the accusations laid justly to your Church And in this I must needs say you play the Hypocrite who can discerne a mote in your Brothers eye and cannot see a beame in your owne First therfore cast the beame out of your own eye and then you shall easily disccrne without Spectacles that the Collectors of Indulgences are the Popes Collectors although the Pope is not mentioned in that place and Indulgences are an Article of Faith created by that Councell although the Councell proclaime it not an Article of Faith so that multa many things might well stand for many errors and corruptions since they were errors in practise Neither would I have set the Latin in the Margent if I had meant to corrupt them in English and withall if you had taken the last edition as you ought to have done you should have found them in another Character and then all your waste words of foule corruptions had beene needlesse But in this you resemble Palladius a lewd fellow who in like manner charged St. Hierome with falsifications and false translations He preacheth and publisheth abroad saith Hierome that I am a falsarie Hieron ad Pāmach de optimo genere interpret Tom. 2. that I have not precisely translated word for word that I in stead of the word Honourable have written these words Deerely beloved These things and such trifles saith he are laid unto my charge Now heare what Answer St. Hierome makes Whereas the Epistle it selfe declareth that there is no alteration made in the sense and that there is neither matter of substance added nor any doctrine devised by me verily by their great cunning they prove themselves fooles and seeking to reprove other mens unskilfulnesse they betray their owne Let us heare therefore the rest of your Things for so you will have me terme them which are crept into your Church and need a Reformation The Councell say you seemeth to acknowledge the avarice of Priests in saying Masse for mony was not farre from Symonie It speaketh of the use of Musicke wherewith some wantonnesse was mixed as also of certaine Masses or Candles used in certaine number proceeding rather from superstition than true
Religion This you confesse is true in your Councell but to these you answer nothing Concil Trid. Sess 22. Can. 9. You might have added to these abuses both Superstition and Idolatry in the Masse for your Councell confesseth them both and I thinke it toucheth your errors in Doctrine But have you reformed all or any of these things Is your superstitious number of Masses and lights in the Church abated Are your lascivious and wanton songs set to the Organs and mingled with other Church musicke redressed Is your covetousnesse in Priests with their Superstition and Idolatry in the Masse abolished Mirae mirae entis Res. Juvenal These corruptions are things and things as you call them and such as I wonder your Councell was not ashamed to confesse much more to tolerate or rather to practice in the daily sacrifice of your Masse I hasten to the Reformation in doctrine but you tell me it is a Lye the Councell never intended it I instance in private Masse Latin Service c. You answer it is most false for the doctrine is the same still and ever was I perceive your passion makes you much forget your selfe for your doctrine I confesse which is commonly received is the same now that was decreed in the Councell of Trent but that it was ever the same as now it is all the Colledge of Cardinals and Jesuits cannot prove Looke upon your owne confession in those two particular instances Your private Masse where the Priest communicates alone is not the same now as it was heretofore For say you it was the practise of the Primitive Church for the people to communicate every day with the Priest Spectacl pag. 191. Your Prayer in an unknowne tongue is not the same now as it was heretofore for say you Prayer and Service in the vulgar Tongue was used in the first and best Ages Pag. 271. and now the vulgar is become the Latin unknown tongue Take heed therefore of these confessions for by such palpable contradictions you may lose your Proselytes and bring the Lye upon your selfe Againe you confesse that the Councell wisheth that the standers by did communicate not onely spiritually Pag. 53. but also sacramentally and doth not your Church in this wish a reformation in doctrine Doth it not in this preferre the practice of the reformed Churches before their owne and in a manner confesse an error in the allowed practice of the Roman Church Your Councell commands Pastors that have care of soules to expound that to the people which is delivered in the Masse in an unknowne tongue and doe not those that require the Priests to expound it to the people shew likewise that without such exposition the people are little better for the Masse and that the Church intended the people should understand it What is this else but to joyne hands with the Protestants and to acknowledge a reformation needfull in your Church for requiring Service to bee celebrated in a knowne tongue that the people may understand it But that I may make good my assertion and that the Reader may know I have said nothing but the truth in affirming the Councell of Trent did make decrees for Reformation for doctrine as well as manners looke upon the second Session and tell me if they did not professe a reall intention in both Concil Trid. Sess 2. the words of the Session are these Whereas it is the speciall care and intention of the Councell that the darkenesle of Heresie being expelled which so many yeares hath covered the earth the light and parity of the Catholicke truth may shine through the helpe of Christ which is the true light and that those things which need reformation may be reformed the Synod exhorteth all Catholikes assembled or to be assembled and especially those who are skilful in the sacred Scriptures that with continuall meditation they may diligently consider with themselves how these things may bee effected that they may condemne those things which are to be condemned and approve those things which are to be approved that the whole world with one mouth and confession of one and the same faith may glorifie God the Faiher and our Lord Jesus Christ Take a review of the words of your Councell First Praecipua cura intentio ut propulsatis errorum tenebris quae per tot annos operiarunt terram the chiefe care to dispell the darkenesse of errour which covered the earth which words cannot be meant of the Protestant doctrine For our light is pretended by you to be lately come in and but in a part or corner of the world Secondly peritiam habeant sacrarum literarum ut sedulâ meditatione secum ipsi cogitent c. ut probare probanda damnare damnanda queant There needed not this diligence and skill in Scriptures for Luthers Religion for they were condemned before by the Pope Thirdly Nullus debeat c. obstinatis disceptationibus contendere which should not be about Lutheran points but about doctrines of their owne Fourthly in the third Section de extirpandis haeresibus c. which say they is adversus spirituales nequitias in caelestibus which heavenly places are meant by their owne Church not by Luthers as is most evident For they would never acknowledge our Churches heavenly places Now I pray what thinke you of your Councels Decrees Will not they extend to a Reformation in doctrine or will you say that Heresies in manners crept into the Church and the most learned in the Scriptures were chiefly to be imployed for reforming them that thereby there might be one Faith of Papists and Protestants through the Christian world De extirpandis haeresibus moribus reformandis quorum causa praecipue est congregata Sess 3. Looke upon the third Session and there likewise you shall finde a Decree for rooting out of Heresies in doctrine aswell as rectifying of manners and the discipline of the Church and for both those causes saith your Decree the Councell was principally called It is a most evident truth then howsoever you redouble the lie upon me that the Councell did intend a Reformation in doctrine for otherwise to what end should the Pope summon all Christian Bishops out of all Nations even at that time when the Protestants were in number infinite and had discovered and proclaimed the errors of the Roman Church Besides to what purpose were those disputes and oppositions in the Councell against particular points of Doctrine if they had not beene adjudged erroneous and needed a reformation But herein the Reader shall easily discerne the policie of your Church At the first calling of the Councell when these first Sessions were made the number of Bishops were but few about 40. but after the faction of the Popes creatures in multitude prevailed all hope of reformation was abandoned And thereupon the Bishops of Apulia publikely declared that the Trent Fathers were nothing else but the Popes creatures and his bondslaves See
he hath wrote a Tract De haeresi communicandi sub utrâque specie And to passe by all the Trent Articles the deniall of all or any of which makes a man an Heretike your infallible Pope Nicholas proclaimeth Qui Romanae Ecclesiae privilegium auferre conatur hicproculdubio labitur in haeresin that whosoever goeth about to abrogate the priviledges of the Church of Rome he is no doubt an Heretike If the deniall of all or any of these make an Heretike there is no doubt all the Reformed Churches stand guilty of that capitall crime by the law of your Church and your Popes doome Yet let me tell you the Scriptures were translated into all Languages in the Primitive times and Christ and his Apostles did communicate in both kindes and your first foure generall Councels did bound and limit those privile dges of the Church of Rome which are now extended into all parts of the Christian world and were all these Heretikes If you call this Heresie goe on and fill up the measure of your wrath untill the time come that Christ and his Saints acquit us or condemne us of that imputation In the meane time you shall doe well to reflect upon your selfe and consider rather the case at this day betwixt the Sorbonists and the Jesuites which meerely toucheth your owne particular Aurcl in vindiciis pag. 383. Idem in libro sine titulo Hermannus Laemelius that is to say John Floyd termes the propositions of the Parisians destructive to the Church and hereticall on the other side they accuse him of heresie Hadier in ad mâ—ait ad Lect. p. 8. 9. 16. 24. blasphemie and impietie and the like Are you all members of one Church under one head the Pope and are your propositions different and hereticall on both sides and must I say that you and the rest have the name of heresie onely by the condemnation of the Church But you are sure the Pope will not condemne his owne members and without his judgment they are but words of course or at best but course phrases delivered in heate against an adversary For say you The Fathers did forbeare absolutely to condemne things for heresies till they had acquainted the Bishop of Rome and had his judgement as is cleere by St. Cyrill of Alexandria in the case of Nestorius Neither doe we denie that in this and the like case the Bishop of Rome ought to be acquainted For Nestorius was Patriarch of Constantinople and therefore good reason the Bishop of Rome as another Patriarch should be acquainted with it that hee might be judged by his Peeres but in other cases they sent Letters without acquainting the Bishop of Rome neither ought you to require or expect that we should produce any such letters of premonition against the points of Trent doctrine for which we now condemne you because those errors which then began to spring in the Church by custome and pertinacies became heresies in many ages after About that time and in that very Age St. Austin condemned the superstition of some in worshipping Sepulchers and Images which at this day is an Article of your Faith but you answer that he condemned the heathenish and superstitious worship of dead perhaps wicked mens tombs and pictures and for a solution of this place you referre me to Bellarmine It seems you could give me no satisfactory answer of your own and therefore you returne me to your Cardinal but I wonder why you do not recite his answer to this place I conceived that you were ashamed of it or there was some misprision that made you conceale it thereupon I have perused it and find that he hath falsified both the place and meaning of it As for instance whereas Austin saith Aug. de moribus Eccles â—a thot l. 1.6.34 p. mihi 774. ToÌ„ 1. Bell. de Reliquiis Sanct. l. 2. c. 4. I know many worshippers of tombes and pictures your Cardinall leaves out the word pistures and saith I know many worshippers of tombes and for his full solution he subjoyneth Austin wrote this in the beginning of his first conversion Again he cites another place of S. Austan as it were to illustrate the former without any respect or mention of the worshippers of pictures and tells us Ibid. that the Emperour did pray at the Sepulcher of St. Peter yet proves not the point in question that he did worship the Sepulcher it selfe for who doubts but that we also may worship God at St. Peters shrine and yet not wo ship the shrine it selfe Nay hee goeth on further and she wes that Austin did not reprehend Chrysostome and Hierome but the ignorant sort of people for Chrysostome saith Let us adore the Tombes of Martyrs when as there are no such words in Chrysostome but rather Let us adorne them Ut Tumulos Martyrum de center cur ari Chrys And whereas he saith further that Hierome wisheth Marcella a Ladie to worship the ashes of the Prophets in Bethlem so likewise I say he doth wish her in the same place to lick their dust and therefore it was not to be understood as a thing spoken properly but figuratively For elsewhere he saith expresly against Vigilantius I say not we worship not nor adore thereliques of Martyrs but neither the Sunne nor the Moone nor Angels nor Archangels nor Cherubin nor Seraphin Neither did S. Austin speak as you say of the heathenish and superstitious worshipping of wicked mens Tombes Andr. resp ad Card. Bell. pag. mihi 49. but of them which in ipsa vera Religione in true Religion were worshippers of pictures and shrines For he shewes that his owne mother Monica did usually bring to the shrines of Saints certaine Bread and Wine August Confes l. 6. c. 2. and other provision but because the celebrating after the manner of the memory of the dead did very much resemble the superstition of the heathen she was forbidden it by St. Ambrose which forbidding saith he shee did so piously and obediently embrace as that my selfe did wonder to see her made with such ease rather a condemner of her owne ancient custome than a questioner of the present prohibition For a conclusion whereas you would excuse it that St. Austin did condemne onely the superstitious worship of wicked mens Tombes your men are likewise guiltie of the same worship For your owne Cardinall will tell you Bell. de Sanct. Beat. l. 1. c. 7. that the people of the Roman Church did for a long time celebrate Sulpitius for a Martyr who afterwards did appeare and told them that he had heene a theefe and was damned Idem ibid. And that Alexander the third reprehended certaine men for worshipping one as a Martyr that was killed in his drunkennesse and thus to use your owne words for these I send you backe againe to Bellarmine for an answer I come to the rest of your answers First I cited out of Ferus that Masses Monasteries Ceremonies
Feasts Images are otherwise now used than they were in the beginning I produced likewise Polydore Virgil Erasmus Scotus Agrippa Cassander Gregorie de Valentia in severall points against your new doctrine now let us heare your severall answers to them Touching Ferus he is a Frier say you in your Bookes but not in ours save onely in the Roman Index of forbidden Bookes Touching Polydore he saith as the Knight telleth us and as much as any Heretike can say but it booteth not for his Booke is forbidden Touching Erasmus he is no Authour for us to answer he is branded in the Roman Index Touching Scotus you neither condemne him nor answer him he tells you plainly that Transubstantiation was not received for a point of Faith till the Councell of Lateran above 1200. yeares after Christ but of this passage Ne gry quidem And yet you might have answered with Bellarmine this opinion of his is no way to be allowed or with Gregorie de Valentia for this saying he ought to be corrected As touching Agrippa and Cassander you will not vouchsafe them an answere but reject them inter damnatos authores as men to be cast out of your Synagogue Lastly touching Gregorie de Valentia you sav his authoritie doth make against the Knight why else should he corrupt and mangle it But whether I or you have corrupted it let the Reader judge my words were these The Communion in one kind when it got first footing in the Church minimè constat it doth not appeare saith Greg de Valentia Youto prove my corruption cite the words in this manner When that custome began in some Churches it appeareth not but that there hath been some use of one kind ever from the beginning I shewed before so Valentia and thus you But in truth this is none of Valentia's own period but one of your owne making who cunningly joyne the latter words which follow in Valentia 4. or 5. lines after to the former with a But which is none of Valentia's the former part of the period is notably mangled by you For thus it stands When that custome began in some Churches Augustana Confessio it appeares not as is acknowledged by the Augustane Confession Now in that Confession the words are these The custome of both kindes remained long in the Church neither doth it appeare when or by what Author it was changed so that he plainly speaketh of the Church in general sheweth the corruption here pretended by M. Floyd to be but a cavill viz. That Valentia saith this not of the Church in generall but of some particular Churches Thus either you blot prohibit all Authors that make forus although they be members of your own Church or else you vouch safethem no answer or else you quarrell without any just occasion offred and this wil prove an easie way for the weakest scholar in your Church to answer all that can be produced against your faith and doctrine Now as the Reader hath heard your answer in the generall so let him see your exceptions to the particulars For whereas I said with St. Paul Forbidding of marriage is a doctrine of Devils you answer as if you were angrie with St. Paul that he hath been answered more often than the Knight hath fingers and toes and it seems for that reason you will vouch safe him no answer at all This puts me in minde of the saying of Ludovicus Vives amember of your owne Church who assures us Lud. Vives de Civ Dei l. 13. c. 24. If St. Paul were living in these dayes he would be held either a mad man or an heretike And since you will not resolve me of St. Pauls meaning in that place I will appeale to St. Bernard an Abbot who was restrained from marriage by the law of your Church who speaking of that restraint gives us the true sense and exposition of St. Paul in these words All heresies have an heretike for their founder the Maniches had Manes Bernard in Cant. Serm. 66. the Sabellians had Sabellicus the Arrians had Arrius c. so that we know the Authors of those plagues but by what name will you terme the Author of those that forbid marriage Surely it is not of man or by man and far be it from the spirit-of God but it is foretold by the Apostle St. Paul to be the fraud doctrine of devils But marriage fay you is not a thing evil in it selfe but because it lesse agreeth with the holinesse which is required for the exercise of Priestly function I pray then what thinke you of a concubine Doth companie with her better agree for exercise of your sunction than with a wife Sure I am this is the doctrine of your Church nay more your Pope Siricius would inferre by authoritie of Scripture that martiage is unholy in it selfe for he cites the Text for it They that live in the flesh cannot please God Qui in carne sunt Deoplacere non possunt Now I pray you what difference is there betwixt the ancient heretikes and the members of your Church The Montanists the Tatiani the Eucratitae did not prohibite marriage to all no more than you doe but onely to their perfecti as being a disparagement to their perfect estate or as you interpret not agreeing to the holines of Priesthood Again whereas I proved out of Polydore that the marriage of Priests was not altogether forbidden till the time of Gregorie the 7. that is to say above a thousand yeares after Christ you answer that which Polydore cites is most evidently false as appeareth particularly by a Canon of the first Councell of Nice and the second Councell of Carthage Now if Polydore were mistaken it concernes not me for I cited him truly and he is a member of your Church but the truth is you are much mistaken touching those two Councels Sozom. l. 1. c. 22. For the Councell of Nice saith Sozomen commended Paphnutius judgement and touching this matter of mariage made to decree an all but left it to each mans owne will without any force of necessity And the Councell of Carthage forbiddeth not marriage in Priests but commandeth abstinence from marriage rites for a certaine time as St. Paul doth that they may more freely give themselves to prayer and the offices of their sacred function Which plainly shewes that both Priests were married in those dayes and consequently that those two Councels make flatly against you But Marius say you cannot find the beginning of this prohibition Polydore findeth it and yet both make for the Knights purpose And without doubt they doe for they contradict not one the other Polydore speaketh of publike absolute and reall prohibition Marius of the first condemning it in any Priest and these confessions may well stand together CHAP. VII The summe of his Answer to Sect. 7. 1. That the imputations of ancient Haeresies are false 2. That Succession besides Antiquity importeth continuance and perpetuity
so false and so apparently false as that it is not to be doubted but hee that shall averre it will make no soruple of any lie how lewd soever Thus you Good words and found proofes would better become men of your profession If you affirme that you have a Lineall Succession the proofe lyes on your side and when I shall see it as plainly proved as spoken I shall readily confesse my error till then let me tell you it is not your Catalogue of Popes which you say are sold and printed at London that can make a firme agreement of succession in Faith For by that reason our Queene Elizabeth of blessed memorie succeeded Queene Mary in Faith and consequently our Faith must be good by your owne confession By that reason Ahaz and Manasses that shut up the doore of the Temple succeeded David in the Faith By that reason Pope Liberius the Arrian succeeded Iulius a Catholike Bishop in the Faith By that reason your Cardinall Poole succeeded Bishop Cranmer our Protestant Martyr in the Faith This most firme Argument therefore as you call it is but weake and infirme and accordingly it was resolved by Saint Ambrose and the ancient Fathers Ambr. de Poenit. cap. They have not the succession of Peter that want the faith of Peter In fine if for no other cause yet for this alone your succession in Faith is interrupted because you your selfe confesse that some Articles which are received as points of Faith in your Church are different from those which were received in the Primitive Churches and therefore want succession in the true doctrine And that you may yet farther know there was an interruption of the true Faith in succeeding Ages Genebr Chrone lib. 4. your owne Genebrard confesseth that there were fifty Popes succeeding one another rather Apostaticall than Apostolicall Cardinall Bellarmine in his Chronologie tels us of six and twentie Schismes in the Papacie wherein it was questionable betwixt the Popes and Antipopes who were the true successors of Peter Your Cardinall Baronius tels us that base Harlots beare all the sway at Rome Baron An. 912. and gave Bishopricks at their pleasures and intruded their Paramours into Peters chaire false Popes whose names are written in the Catalogue of Popes onely to note and designe the times It is not then your Catalogue of Popes which you so much brag of that can free you from Heresie or make good your succession in the Faith and therefore I will conclude as I first began The pedigree of the Romish Faith is drawne downe from the ancient Heretikes and the Protestant Faith from Christ and his Apostles CHAP. VIII The summe of his Answer to Sect. 8. 1. That I allege but three Authors Adrian Coster and Harding and them falsly or impertinently for three severall points of the Protestant Faith none for the universality of it in generall as the title promiseth 2. That it is not sufficient to name some in the Roman Church who held some of our opinions but that I must shew a distinct companie from the Roman making a Church 3. That it is not to purpose to shew the Antiquitie and Vniversality of those points wherin we agree with you but in those other points wherein wee disagree 4. That if it were granted the Protestant Church in former ages lay hid in the bosome of the Roman Church that proveth it to have been invisible rather than visible The Reply IN the eighth Section I assumed to prove the Antiquitie and Vniversalitie of our Religion by and with the consenting testimonies of the Romane Church you tell mee It is a bold and unlikely adventure and it is shamelesse and impudent These words be like a house full of smoake without fire but what is the occasion of all this heinous complaint Forsooth the Knight bringeth not one Author I say not one for the Vniversalitie and Antiquitie of his Church And is this so grievous an accusation Surely I thought there was none so ignorant or impudent as to denie both the Vniversalitie and Antiquitie of three Creeds two Sacraments instituted by Christ the two and twentie books of Canonicall Scriptures of the first foure Generall Councels of the Apostolike Traditions of the Ancient Liturgies of the Ordination of Priests and Deacons These are our Tenets and these were the particular Instances which I made and to bring Authors for the proofe of these as if we made a doubt of that which all true Christians did generally receive and beleeve I say with St. Austin Insolentissimae dementiae Aug. It were a signe of most insolent madnesse But admit I should produce some Authors for proofe of this generall beleefe would their Authoritie free me from your termes of Shamelesse and impudent adventure Certainly no for say you If hee should have one two or three or ten men it would not be sufficient for him unlesse hee have the Authoritie of the Catholike Church or Church of Rome To cite many Authors or to bring none then is all alike to you for in your doome nothing will free mee from the name and punishment due to Heresie but the authoritie of the Church and yet in this you have granted mee more than I could expect for you have given mee liberty to take my authoritie from the Church so it be from the Catholike or the Roman And hereby you have made your Roman Church distinct from the Catholike which is most true which both you your selfe and most of your fellow Jesuits have made all one and confirmed by the title of Roman Catholike in all your writings This being granted I proceed to the rest of your exceptions In this Section say you he bringeth onely three Catholike Authors Adrian Costerus and Harding but no word for Antiquitie or universalitie Thus you Hee that shall reade my Section in Via tuta with this your Answer must needs confesse that you deale not fairly nor ingeniously with mee for sometimes you leape from the beginning of a Chapter to the end then you returne againe to the beginning being willing to conceale or confound the truth of my Assertions You so mingle my words with your own in the same Character that a prudent Reader can hardly discerne mine from yours but most usuall it is with you to cry down my words with bitter passages and decline the question in all As for Instance in this Section whereas I said the Church of Rome doth confesse the Antiquitie and Vniversalitie of our Religion long before Luther I instanced in our three Creeds and the rest before named One while you cry out of my impudencie that I cite no Authors another while that if I did cite them they would not serve my turne but you never mention either the Creeds or Scriptures or Councels or any of the points which you well knew had Antiquitie and Vniversalitie in the name and opinion of all Christians After that you flie to the later end of my Section and there you tell mee
may your Proselytes beleeve you another time when you say Wee alwaies translate it or rather falsifie it into Ordinances For a conclusion of this Section you say that the three Creeds the two Sacraments the foure Generall Councels the two and twenty books of Canonicall Scripture We had them from you Let it be your comfort then that you had something in your Church which was worth the gleaning after the devill had sowed the Tares amongst the good Corne. But I would not have you overmuch confident of that neither for originally wee had them from the Church Catholike before there was a Roman For the Gospell was preached in England before it was in Rome and we had in England a Christian Church and King before Rome had a Christian Emperor yea long before Poperie or the name of Pope was heard of in the Christian world in the sense you now take it And in after Ages when the Gospell of Christ was rooted out by Heathen persecutors where it was first planted it was afterwards replanted by Preachers partly sent from Rome partly by the Greeke Church but by neither was the Faith preached and restored which your present Church now teacheth and maintaineth at this day And lastly if wee had the three Creeds the two Sacraments the 22. bookes of Canonicall Scripture and the first foure Generall Councels from you then you cannot deny that we teach the Ancient Faith first given to the Saints and that we had a Church visible long before Luthers dayes for those Tenents were sufficient of themselves to make a glorious and a visible Church in the first and best ages they were received by succeeding Christians in all the later Ages and are now become the Positive and Affirmative Articles of our Beleefe which for the greater part were ever taught and received in the bosom of your owne Church To shut up all your bitter Aspersions of Corrupting of Falsifying of Lying of Lynding and I know not what reproches cast upon me in these first 8 Sections I will shut up all I say which hitherto hath beene delivered by you with that answer of Socrates to his accusers before the Judges Plato in Apologia Socratis My Lords saith hee in what sort your affections have been stirred with mine accusers eloquence which you heard them speake I cannot tell But well I wot for mine owne part I my selfe whom it toucheth most was almost perswaded to beleeve that what they said was true yea although it were against my selfe so handsomly they can tell their tale and so likely and so smoothly they convey their maters every word they spake had appearance of Truth and yet in good sooth they have scarsely uttered one word of Truth The Titles of the severall Chapters and Sections in the ensuing Treatise Chap. 9. Alphab 1. Sect. 1. Of Iustification by Faith onely Pag. 2. d Sect. 2. Of Transubstantiation Pag. 12. Sect. 3. Of Private Masses pag. 42. Sect. 4. Of the seven Sacraments pa. 69 Sect. 5. Of Communion in both kinds pa. 127 Sect. 6. Of Prayer in an unknowne tongue pa. 145 Sect. 7. Of the Worship of Images pa. 176 Sect. 8. Of Indulgences Alphab 2. pag. 8. Chap. 10. Of the certaintie of the Protestant and uncertaintie of the Romish Faith pag. 44 Chap. 11. Of the greater safetie and comfort in the Protestant Faith then in the Romish pa. 68 Chap. 12. Of respect due to the Ancient Fathers pa. 84 Chap. 13. Of razing Records and clipping Authours tongues by the Roman Indices Expurgatory pa. 92 Chap. 14. Of the perfection and perspicuitie of Scripture and our Adversaries blasphemous Exceptions against it pa. 104 Chap 15. Concerning Bellarmine his subscription to Protestant Doctr in the main point of Iustification pa. 122 Chap. 16. Of Martyrs and particularly that the primitive Martyrs were not Papists pa. 128 Chap. 17. Concerning the Protestants charitable opinion of Papists pag. 137. And in what sense some affirme the Romane a true Church pag. 148 Chap. 18. Concerning the Confession on all sides for the Safetie of the Protestant Religion pa. 154 A Sermon preached at the Funerall of the Right Worshipfull Sir Humphrey Lynde at Cobham in Surrey p. 171 Errata in the second Part. PAge 5. lin 7. reade authors in marg l. 15. reade gloriamur p. 17 l 8. r. eat ye p. 22. l. 8. in mar r. fieri p. 40 l. 1. dele of p. 98. l. 28. in marg r. alleviationem p. 109. l. 2. in mar r. de pecc mer. p. 148. l. 10. r. at the first in p. 151. l. 9. r. Of. p. 191. l. 12. in mar r. perhibeat p. 202. l. 12. dele visible p. 203. l. 6. r. Miracles l. 14. wonders shew p. 218. l. 6. dele the. Alphab 2. pag. 39. l 12. in mar r. hic p. 51. l. 5. add hee p. 58. l. 16 r. et l. 26. r. her p. 62. l. 19. r. Of. p. 92. l. 8. r. Caietans p. 134. lin 5. r. the. Errata in the Sermon Pag. 181. l. 12. in mar r. vertit p. 184. l. 14 in mar r. Condemnant p. 191. l. 1. r. menacing p. 192. l. 35. in mar r. illaqueet l. 36. oblectet p. 195. l. 27. r. conseruare p. 202. l. 8. in marg r. puteum p. 204. l. 16. in mar r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa. 211. l. 6. in mar r. volentibus l. ult r. his p. 212 l. 3. r. dores l. 8. in marg r. Christo pa. 214. l. 7. in marg r. obdâ—citur l. 11. in mar r. Epitaphii l. 14. in mar r. laâ—rymis implentur CONCERNING IVSTIFICATION BY FAITH ONLY Spectacles Chap. 9. Sect. 1. THE Knight faileth in the proofe of his first point of Iustification producing but one only place out of a booke intituled Ordo baptizandi visitandi and that of no speciall good anthoritie as hee alledgeth it out of Cassander and Author placed in the first Classis in the first index librorum prohibitorum and even in that which he alledgeth there is nothing that doth not very well stand being rightly under stood with the Catholique faith which wee now professe L. 1. de Iustific c. 7. prop 3. for there is nothing but that which was shewed before out of Bellarmine to wit that in regard of the uncertaintie of our owne justice that is whether wee bee just or no and for the perill of vaine-glory it is most safe to put our whole confidence in the sole mercy and benignitie of God Which word sole doth import confidence in that and in nothing else with which it may stand very well that men in the favour and grace of God may doe workes meritorious of encrease of grace and glory which is the controversie betweene us and heretiques The Hammer AS David cut off Goliahs head with his owne Sword a Eras Apoph Laconum and Brasidas ranne through his Antagonist with his owne Speare and Iustine Martyr refuteth the Philosophers out
elements is not reall and corporall but spirituall and sacramentall as that was in the Desert of which the Apostle speaketh the c 1 Cor. 10.4 spirituall rock followed them and that rock waes Christ When Manna fell and the rock was strucken Christ was not incarnate nor many hundred yeares after how then could the Manna or the water bee really and properly turned into his flesh and bloud Moreover howsoever hee eludeth the former words of Aelfrick There is a great difference betwixt the body wherein Christ suffered and the body which is received of the faithfull the body in which Christ suffered was borne of the flesh of Mary and consisted of bloud and bone but the other is gathered of many cornes without hloud and bone by saying that the difference which Aelfrick sheweth betweene Christ on the Crosse and Christ on the Sacrament is in his manner of being not in the being it selfe not denying him to bee really in both yet the later words which containe an inference upon the former therefore there is nothing to bee understood in the Sacrament bodily but spiritually admit of no colourable evasion for if nothing bee there understood bodily but spiritually then must needs the words This is my body be understood figuratively then must we not according to the doctrine of those times understand any substantiall change of the bread into Christs very body or the Wine into his bloud really and corporally To the third The difference betweene Papists of most eminent note concerning the words by vertue whereof they teach Transubstantiation is effected maketh much against the doctrine it selfe and by consequence quite overthroweth it For thus we argue against them out of this their difference If the bread bee turned into Christs body then either by the words of benediction before hee brake the bread or gave it c. or by the very words of Consecration viz. hoc est corpus meum But hee neither changed the bread into his Body by the one nor by the other Ergo hee changed it not at all Not by the precedent benediction as Aquinas and Bellarmine prove For till the last instant of the prolation of the words This is my Body the substance of bread remaineth Not by the words of Consecration for as Durand and Odo Cameracensis and Christopherus Archbishop of Caesarea prove Christ could not have said after hee had blessed the Bread This is my body unlesse by blessing it he had made it his body before If when Christ said Take yee and eat yea at that time the Bread by benediction were not changed it would follow that Christ did command his Disciples to take and eate the substance of Bread which to say is to deny the article of Transubstantiation Neither can the Iesuite heale this sore by his vertuall salve in saying that those men above alledged who impugne the prsent tenent of the Schooles concerning the words of Consecration in which the essence of the Sacrament consisteth vertually retracted such opinions because they submitted their writings to the censure of the Catholique Church for so wee may say with better reason that what they held against us they vertually retracted by submitting their judgement to the Catholique Church which we can easily prove not to bee the particular Roman but the Universall which in all times and all places through the Christian world hath professed the common faith once given to the Saints without any of those later Articles which P. Pius the fourth Jud. 13. and the late conventicle of Trent hath pinned unto it To the fourth Cajetan is truly alledged by the Knight for though neither the words Transubstantiation nor supposed are in him yet the sence of them is to be found in him for as both Suarez and Flood himselfe acknowledgeth p. 147. Cajetan said that these words This is my body doe not sufficiently prove the reall presence of our Saviours body without the presupposed authoritie of the Church and if in his judgement they prove not so much as the reall presence of Christs body in the Sacrament much lesse prove they the presence thereof by Transubstantiation or turning the bread into it By the word supposed which the Knight addeth more fully to declare Cajetans meaning hee intended not suppositions or barely pretended authority of the Church but truly presupposed which maketh not the speech sound at all contemptibly of the Church as Flood would have it whose stomack is so bad that it turneth sweet and wholsome meate into choler Nectar cui fiet acetum vaticani perfida vappa cadi To the fifth The Knight transcribeth so much out of Biel as was pertinent to his purpose with the rest he thought not fit to trouble the reader In Can. Miss Lect. 40. notandum guod quamvis expressè tradatur in scriptur â quod corpus Christi veraciter sub speciebus panis continetur à fidelibus sumitur tamen quomodo sit ibi corpus Christi an per conversionem alicujus in ipsum an sine conversione incipiat esse corpus Christi cum pane manentibus substantiâ accidentibus panis in Canone bibliae non invenitur The whole passage in Biel standeth thus It is to bee noted that though it bee expressely delivered in Scripture that the body of Christ is truly contained under the forme or species of Bread and received by the faithfull yet it is not found in the canon of the Bible how the body of Christ is there whether by conversion of any thing into it or whether it beginneth to be there without conuersion or turning the substance and accidents of bread remaining The former words in which passage make nothing against the Knight Who in this chapter for the most part condemneth Papists out of their owne mouth and therefore taking Biel for such hee maketh use of his testimonie against the Roman Church in point of Transubstantiation Which is very direct and expresse and the Iesuites answer is very weake and unsufficient thereunto to wit that hee denieth only that Transubstantiation is found in Scripture in expresse words For first Biel saith not non invenitur expressum but non invenitur It is not found in Scripture whether Christs body be there by conversion of any thing into it Now many things are found in Scripture as the Trinity of persons the eternall generation of the Sonne the procession of the holy Ghost from the Father and the Sonne the number and nature of Sacraments which yet are not set downe in expresse words Secondly it is evident out of the former words of Biel that hee accounted those things expressely to be delivered in Scriptures which yet are not set downe in expresse words for hee saith that it is expresly delivered in Scriptures that the body of Christ is truly contained under the species of bread and yet those words are not found in Scripure If wee should admit then of Flood his glosse upon Biel Transubstantiation is not found in Scripture that is
words This is my Body did demonstrate what was contained in the bread What fault findeth hee in this allegation If the Greekes had no such opinion or Salmeron relateth no such thing the blame must light between Salmeron and Chamier howsoever the Knight is free For hee truly quoteth Chamier neither dare Flood say that Chamier misquoteth Salmeron P. 161. For saith hee though I found not this place in him yet I will not say but it may bee there Let this Spectacle-maker put on a better paire of Spectacles and hee shall plainly reade the words alledged out of Salmeron in the place quoted by Chamier Cie Orat. pro Rosc Amerino The geese in the Capitoll if they gagled without cause were to be beate for it and the dogges to have their legges broken if they barked when there was no suspition of a theefe approaching Some such like punishment they deserve in Tullies judgement who lay foule aspersions upon others without any colour of proofe or semblance of truth To the twelfth At the Knights allegation out of Bellarmine Flood here nibleth but can no where fasten his tooth hee excepteth at the changing of the singular number into the plurall and translating Scriptures for Scripture and the most learned and acute men such as Scotus for most learned and acute men It seemeth this Iesuite is descended of the race of Domitian Sueton in Domitian whose greatest exercise was all day to strike at flies with a sharpe iron bodkin reade Scriptures in the plurall or Scripture in the singular or most acute Bellar. de Euchar l. 3. c. 23. Dicit Scotus non extare locū uilum soripturae tam expressum ut sine ecclesiae declaratione evidenter cogat transubstantiationem admittere at que id non est omninò improbabile nam etiamsi scripturae nob is tam apertae videantur ut cogant hominem non protervū tamen meritò dubitari potest cùm homines doctissimi acutissimi qualis imprimis Scotus fuit aliter sentiant or the most acute the confession of Bellarmine maketh still altogether as strongly against the grounding of Transubstantiation on Scripture Scotus saith that there is no place of Scripture so expresse viz. for Transubstantiation which setting aside the declaration of the Church evidently enforceth a man to admit it For though the Scripture viz. That text of Scripture brought by him to prove Transubstantiation seemed to bee so plaine as to enforce a man not refractorie to beleeve it yet it may bee doubted whether that text viz. Hoc est corpus meum bee cleare enough to enforce it seeing most learned and acute men such as Scotus was thought otherwise If it may bee justly doubted whether the text This is my body inferre Transubstantiation why doe our Adversaries blame us for doubting of it If sharp-sighted Scotus and other most learned and acute men thought the text enforceth no such thing let our Adversaries give us leave to preferre their opinion before the judgement of Flood and others neither so learned nor so acute To the thirteenth L. 8 con haeres verb. indulg de transubslātiatione panis in corpus Chrislirara in antiquis scriptoribus mentio rara c. The Knight regarded not at what Alfonsus à Castro aimed but hee tooke up his arrow where hee found it and shooteth it against your Trent doctrine Of the Transubstantiation saith hee of the bread into Christs body there is rarely or seldome any mention made in ancient Writers What doth I. R. answer hereunto Alfonsus saith hee saith true and the Knight most false For though of Transubstantiation there bee no mention yet of the conversion of the bread into Christs body there is most frequent mention P. 164. Reade my riddle wat 's this rare mention of Transubstantiation but not rare mention of the conversion of the bread into Christs body pugnantia te loqui non vides Is not this a flat contradiction I would faine know what difference there is betweene Transubstantiation and the conversion of the substance of Bread into the substance of Christs body in the Sacrament Neither can the Iesuite free himselfe here from uttering an evident contradiction in the same sentence by saying that Alfonsus speaketh of the word Transubstantiation not of the thing it selfe For Alfonsus there speaketh of things not of words as Flood himselfe confesseth in the same page five lines after saying that Alfonsus his drift in that place is to shew that though there bee not much mention in ancient Writers of a thing or plaine testimonie of Scripture that yet the use and practice of the Church is sufficient bringing in for instance the point of Transubstantiation and procession of the holy Ghost See here Alfonsus speaketh not of the word Transubstantiation but of the point or thing it selfe and of this thing or point hee saith there is rare or seldome mention in ancient Writers To the fourteenth Neither Scotus nor Yribarne speake of the interpretation of the words This is my body Bellar. l. 3. de Euch. c. 23. unum addit Scotus c. quod ante Lateranense concilium Transubstantiatio non fuit dagma fidei Yrib in 4. dist 11. q. 3. disp 42. in primitivâ ecclesiâ de substantia fidei erat cotpus Christi sub speciebus contineri tamin non erat de fide substantiam panis in corpus Christi converti Aug. de doct Christ l. 2. c. 9. omnia quae continent fidem mores in illis inveniuntur quae apertè posita sunt in seripturâ Chrysost in 2. ad Thess hom 3. manifesla sunt in divinis Scripturis quaecunque sunt necessaria Rivet Cathol orthod q. 18.138 Gat. discourse of Tran. pag 60.61 Scotus 4. Sent. dist 11. ad hoc multùm expressè videturloqui Ambrosius nor of the manner of the deliverie of the doctrine of Transubstantiation in former times but de dogmate fidei of a doctrine of faith which they expresly denie Transubstantiation to have beene and what they say may bee confirmed by Flood his owne answer in this place For if Transubstantiation in former ages was not plainly delivered as hee confesseth p. 167. it could not bee then dogma fidei or de substantiâ fidei any doctrine of faith For all doctrines of faith are plainly and evidently set downe in holy Scriptures as S. Austine and S. Chrysostome joyntly teach As for the passage alledged by Scotus out of S. Ambrose it is fully answered retorted by Andrew Rivet Mr. Gataker and others Whereunto I thinke fit to adde nothing but that Scotus in the place alledged speaketh not confidently of S. Ambrose that hee held the doctrine of Transubstantiation but that in words he seemed to favour that opinion To the fifteenth Albeit S. Austine in the place alledged by the Knight speaketh not expresly against your carnall presence yet by consequence hee quite overthroweth it for if the unbeleeving Iewes in the Desert and Iudas in the new Testament died spiritually after
them which is in other words to acknowledge them for a Rule of faith and consequently of infallible authoritie neither can any thing be said more against the present Church and present Councell of Trent then against the Church of that time and the Councels of those times The Knight impertinently alledgeth the testimonies of S. Paul You know that I have withdrawne nothing that was profitable v. 27. I have not shrunke to declare unto you the whole counsell of God Acts 20.20 and Bellarmine l. 4. d. verb. Dei All those things are written by the Apostle which are necessarie for all men and which they preached generally unto all For S. Paul speaketh not of the written word but of the doctrine of Christ by him preached neither doth Bellarmines saying helpe any thing because though those things which are necessarie in generall for all to know which are but few bee written there bee yet many more not written which are necessarie to bee knowne by some in the Church The Knight in praying that the Anathema decreed by the Councell of Trent might fall upon his head if any Papist could shew the number of seven Sacraments to have beene the beliefe of the Church for a thousand yeares after Christ is too forward to draw malediction upon himselfe it will come fast enough to his cost It is an heavier thing then he is a ware of to have the curse of a mother and such a mother as the Church which doth not curse without cause Ecclesiasticus 3.11 nor out of passion For as the Scripture saith maledictio matris eradicat fundamenta the malediction of a mother doth roote out the foundations The Knights definition of a Sacrament to wit that it is a seale witnessing to our consciences that Gods promises are true is senselesse and without ground largely refuted by Bellarmine Bell. l. 1. de sac in genere c. 14.16 and proved to bee most absurd For how can the Sacraments bee seales to give us assurance of his words when all the assurance wee have of a Sacrament is his word this is idem per idem Besides what promises are these that are sealed or if they be sealed what need we more seales and Sacraments then one if there may bee more why not seven as well as two Againe how doe wee see the promises of God in the Sacraments these are but foolish fancies bred in hereticall braines and so to be contemned The Knights Argument against five of our Sacraments that in them the element is not joyned to the Word or they have not their institution from Christ or they bee not visible signes of invisible saving grace is frivolous For confirmation and extreame Vnction have the element and the Word to wit oyle and the forme order and penance have institution from Christ as is confessed in order the patten with an Host and Chalice with wine in it is the outward element in penance humble confession with prayer fasting and almes-deedes are the outward element in Matrimonie the bodyes of a man or woman are as much an outward element as water in baptisme and though Matrimonie might bee a naturall contract before the Gospell yet was it exalted to the dignitie of a Sacrament by Christ and though it bee an holy thing as order is yet as order is forbidden to all women so upon good reason Mariage is forbidden to all Priests because it is good but of an inferiour ranke and not so agreeable to the high estate of Priest-hood That S. Ambrose Austine Chrysostome and Bede Aug. in Iohan. tract 15 de latere in cruce pendentis lanceâ percusso sacramenta ecclesiae profluxerunt teaching that out of Christs side came the Sacraments of the Church prove no more two then seven Sacraments For they say not that they were then instituted or that there were no more Sacraments instituted or that other Sacraments did not issue from thence Saint Ambrose maketh expresse mention of the Sacrament of confirmation L. 2. de sacram c. 24. and of penance as Bellarmine sheweth who also yeeldeth a reason why S. Ambrose in his bookes de Sacramentis mentioneth no more but three Sacraments because his intent in that worke is only to instruct the catechumenie in those things which are to bee done at the time of Baptisme For hee neither writeth to the beleevers of his age but only to some beginners as is manifest by the title of one of his bookes neither doth he there speake of the Sacraments which the Church hath taught and declared but of the Sacraments which those beginners that hee spake to had newly received S. Austine in those places where hee speaketh of two Sacraments restraineth not the number to two only Respice ad munera ecclesiae munus sacramentorum in baptismo in Eucharisliâ et caeteris sanctis sacramentis For in his first Sermon upon the 103. psalme hee saith cast thine eyes upon the gifts or offices of the Church in Baptisme the Eucharist and the rest of the holy Sacraments and in his Epistle 118. having brought in the two Sacraments Baptisme and the Lords Supper he addeth this generall clause and if there bee any thing else commended in canonicall Scriptures Neither doth the place the Knight citeth out of the third booke de doctrinâ christianâ availe him any thing for it is plaine by the word sicuti that he bringeth in Baptisme and the Lords Supper for example only which doth no way restraine the number Besides his word in this place is not sacraments as the Knight citeth him but signa signes which is therefore a corruption of the Knights S. Cyprian de ablutione pedum reckoneth but five Sacraments not that hee thought there were no more Cyp. doi ablut ped propter hoc benignissime Domine pedes lavas discipulis quia post baptismum quem sui reverentia iterari non patitur aliud lavacrum procurasti quod nunquam debeat intermitti but that it pertained not to his purpose to speake of more in that place his scope being only to speake of such Sacraments as had relation to our Saviours last Supper and by ablutio pedum that Authour meaneth the sacrament of penance as appeareth by the words following for this O most benigne Lord thou didst wash thy Disciples feet because after Baptisme which may not be iterated thou hast procured another laver which must never bee intermitted S Isidore in his sixt booke of Etymologies cited by the Knight doth not so much as intend to speake of any Sacrament at all but his only intent is to treat of the names of certaine feasts as the title of the chapter sheweth to wit of feasts and their names Among which he putteth Christs Supper Moreover to shew that S. Isidore held more then the three Sacraments the Knight speaketh of in his second booke de Ecclesiast offic c. 16. l. 23. c. 19. he mentioneth two more Penance and Matrimonie Alexander hales in the place
alledged by the Knight saith not that there are no more then foure Sacraments but on the contrarie concludes Par. 4. q 5. n. 7. art 2. that there bee neither more nor fewer then seven Sacraments t is true indeed that Hales was of opinion that the forme and matter which wee now use in the Sacrament of confirmation were not appointed by our Saviour but by the Church in the Councell at Melda but this Hales saith sine praejudicio that is with leave not stifly nor arrogantly maintaining his owne opinion Hugo de Sancto victore excludeth not Penance from being a Sacrament For in his 23. chapter hee calleth Penance the second board after shipwrack C. 12. Septem sunt principalia ecclesiae sacramenta c. and saith that if any man endanger his cleansing which he hath received by Baptisme he may arise and scape by Penance Moreover the same Hugo in his Glasse of the mysteries of the Church saith that there are seven prinoipall Sacraments of the Church whereof five are called generall because they belong unto all to wit Baptisme Confirmation Eucharist Penance Extreame vnction and two speciall to wit Matrimonie and Order Although Bellarmine denieth that Extreame Vnction can be deduced out of the last of S. Marke and Cajetan out of the first of S. Iames and although Hugo and Peter Lomberd and Bonaventure and Alenfis and Altisiodorensis denie it to bee instituted by Christ yet none of them all denie it to be a Sacrament Bessarion the Cardinall saith not that there are but two Sacraments for he was a great man in the Councell of Florence wherein seven Sacraments are precisely taught but that we find these two Sacraments expresly delivered and that wee find none other and none of the rest so delivered that is so plainly Soto though he denieth that ordination of Bishops is truly and properly a Sacrament yet hee denieth not the Sacrament of order in the Church Durand saith indeed that Matrimonie is not ae Sacrament univocally agreeing with the other six but all acknowledge it to bee an errour in him and Divines of his owne time did note it for such though the matter then were not so clearely defined Cajetan saith indeed that the prudent reader cannot inferre out of the words of S. Paul Ephes 5. hoc est magnum Sacramentum that Matrimonie is a Sacrament yet hee denieth it not to bee a Sacrament For though it bee not inferred from that place Locor Theol. l. 8. c. 1. si Lutheram de hoc matrimoniorum genere disceptare voluerint intelligant se in scholae disceptationem incidisse necoportere catholicum ad eorum argumenta respondere sin verò argumententur matrimonium cum sacris ceremonijs administratum Sacramentum ecclesiae non esse tunc catholicus respondeat fidenter securè contra pugnet it may be inferred from oiher or if neither from that nor other yet it may bee deduced out of tradition Canus telleth us that the Divines speake so uncertainly of the matter and forme of Matrimonie that hee should bee accounted an unwise man who in so great differences of opinion would take upon him to establish any thing certainly yet hee denieth not Matrimonie to be a Sacrament For these are his words if the Lutherans argue that Mariage administred with sacred Ceremonies sacred matter sacred forme and by a sacred Minister as it hath ever beene administred in the Roman Church even from the Apostles time if I say they argue that this is not a Sacrament of the Church then let a Catholique answer confidently let bim defend stoutly let him gainsay securely Vasquez doth not say that Matrimonie is not a Sacrament properly so taken but that S. Austine speaking of Matrimonie doth use the word Sacrament but in a large sense This is true but it is but Vasquez his private and singular opinion not in a point of faith but only in the meaning of one Father in the use of a word and in this his opinion he is contradicted by other Catholique Divines Bellarmine saith that the Sacraments signifie three things De Sacram. in Gen. l. 1. c. 9. one thing past to wit the Passion of Christ another thing present to wit sanctifying grace which they worke in our soules another thing to come to wit eteruall life The signification of these three things is most apparant in Baptisme and the Eucharist but not so apparant in the rest Thus farre the Knight quoteth Bellarmine but leaveth out that which followeth tamen certum est implicitè illa omnia significari but it is certaine that the rest of the Sacraments signifie all these things at least implicitly The Hammer ALthough the Iesuit was very angrie when hee wrote this Paragraph as appeareth by his snarling at every passage almost yet in his discretion hee thought good not to meddle with some things which were too hard for his teeth To Theophylact Fulbert and Paschasius and the last passage out of S. Austine as also to the refutation of the popish arguments for their septenarie number of Sacraments from incongruous and ridiculous congruities hee replieth not a word and three of their prime Schoole-men Durand Vasques and Cajetan hee lets shift for themselves defend them he neither will nor can yet for all this hee puts up as if hee had done wonders in this Paragraph and filleth up the defect of solid answers with bragges and swelling words of vanitie Bullatis vndique nugis pagina turgescit But these bubbles wee shall see will dissolve of themselves in the particular answer to his twentie severall exceptions against the Knights discourse To the first The Iesuit in this Paragraph thinketh that hee discourseth very profoundly for page 201. he saith the Knight is not capable of it whereas his chanel here is so shallow that any child instructed in his Catechisme may wade thorow it Without an infallible rule saith he there can be no certaine beliefe in God An extreame veritie without an unerring Pope no certaine rule of faith an extreame falsitie the Iesait cannot see Christ for the Pope nor the Scripture for the Trent Canons Let him remove them out of the way and if hee have an eye of faith hee may clearly see both and in them an infallible rule of faith and certaine meanes to learne true beliefe in God The occasion of this discourse of the Iesuit was the Knight charging Cardinall Bellarmine for laying a foundation of Atheisme in saying that if we should take away the credit of the Roman Church and Councell of Trent the Christian faith it selfe might bee called in question The charge lieth heavie upon the Cardinall For to disparage the selfe-sufficiencie of the holy Scriptures and suspend our Christian faith upon the Decrees of a late factious conventicle rejected by the greater part of the Christian world is a ready way to overthrow all Divine faith and true religion Yet the Iesuit seeketh to cover the nakednesse of the Cardinall with these fig leaves If
agener all Councell may erre the Church may erne if the Church may erre the faith which that Church teacheth may faile and consequently there can bee no certaintie How easily are these leaves plucked away and torne in pieces 1. Though such a Councell as the Councell of Trent consisting of a few Bishops swaied by the Italian faction may erre it would not from thence follow that the whole representative Church might erre 2. Though the whole representative Church in a free and generall Councell lawfully called might erre yet many millions in the Catholique Church may hold the orthodox beliefe and consequently the faith of the Church not totally faile Yea but saith the Iesuit take away the infallibilitie of the Church there is no rule of faith This assertion of his is open blasphemie as if God would not bee true though all men were found liars though the Roman Church and Pope erre a thousand times yet the rule of faith remaineth unvariable in the holy Scriptures Yea but S. Gregorie equalizeth the foure first generall Councels to the Gospel and saith in effect that they could as little erre as the 4. Gospels and that upon the deniall of their authoritie the Christian faith might be shaken as well as by the deniall of the Gospels and the like authoritie giveth your Parliament unto them I answer S. Gregorie equalizeth the foure first generall Councels to the foure Gospels not in respect of authoritie but in respect of the veritie of the articles defined in them he saith not they could as little erre but they did as little erre in their decisions or to speake more properly that their doctrine was as true as Gospell because the determinations in those first generall Councels against Heretiques are evidently deduced out of holy Scriptures Our Parliament alluding to the words of S. Gregorie speaketh in the same sense as hee doth Yea but saith the Iesuit your Parliament lawes acknowledge that for heresie whatsoever is condemned for such in any of those Councels which is in other words to acknowledge them for a rule of faith and consequently to bee of infallible authoritie and to joyne them in the same ranke with the Canonicall Seriptures Idem jungat Vulpes by the like reason the Iesuit might say we joyne the booke of Articles of Religion and Homilies in the same ranke with the Canonicall Scriptures because we condemne for heretiques all that obstinatly maintaine any doctrine repugnant to them which wee doe not because we hold the Decrees of a provinciall Synod to bee of in fallible authoritie but because wee are able to prove all the Articles there established to be consonant to the holy Scriptures Yea but further saith the Iesuit in the same statute P. 203. you give power to the Court of Parliament with the assent of the Clergie in their Convocation to adjudge or determine a matter to be heresie which is the very same as to give it power to declare faith or to be the rule thereof I answer the statute giveth power to the Convocation to declare faith and determine heresie out of Gods word and by the sentence thereof and no otherwise In such sort to declare faith is not to be the rule of faith but to judge and measure things by the rule There is a maine difference betweene these two which yet the Iesuit here confoundeth as if they were coincident to declare faith and to bee the rule of faith every Iudge declareth the Law yet is he not the rule of the Law The Inquisitors in their jndices expurgatorij and the Sorbonists in their censures declare what is heresie yet the y are not Itrow the Rule of popish faith every meater in the market declareth that such or such is the measure of corne and graine yet is not every or any corne-meater the Winchester standerd It is one thing to be the rule and another to measure by the rule and declare what we have measured But to retort the Iesuits phrase upon himselfe hee is not capable it seemes of this discourse which yet every market-woman or boy is Well let the authoritie of generall Councels bee great in the Church and of the foure first Councels greatest of all quid hoc ad Rombum what maketh this for the infallibilitie of the Trent conventicle much saith the Iesuit every way for what saith hee can you say more against the present Church and present Councell of Trent then against the Church and Councels of those times What can we say nay what can we not say what have we not said or what could all the Papists in the world answer to what wee have already said After hee hath taken away the legall exceptions made against this conventicle by the Authour of the historie of the Councell of Trent and of the litterae missivae and Iewel his Treatise affixed to that Historie and Chemnisius his Examen and Doctor Bowles his latine Sermon preached to the Convocation and lately printed after hee hath proved which hee will never bee able that the Assemblie at Trent was a free and generall Councell and called by lawfull authoritie and all the proceedings in it according to ancient Canons yet it will still fall as short of the Councell of Nice in authoritie as in antiquitie that consisted of most eminent learned and holy Bishops and Confessors this for the most part of hungrie animals depending on the Popes trencher as Dudithius a Bishop present at that Councell declareth at large in his letter set before the Historie of the Councell of Trent to which I referre the reader To the second The testimonies alledged by the Knight for the sufficiencie of holy Scriptures are ponderous and weightie and the Iesuits exceptions to them are sleight vaine and frivolous To the testimonie out of the Acts I have kept backe nothing that was profitable unto you and I am pure from the bloud of all men Act. 20.20.27 for I have not shunned to declare unto you all the Councell of God hee saith that S. Paul speaketh of the doctrine by him preached not of the written word of God as in like manner our Saviour saith that what hee heard from his Father hee made knowne unto them Iohn 15.15 and yet delivered not one word in writing It is true S. Paul speaketh of the doctrine which he preached but it is as true that the doctrine which he preached hee confirmed unto them by testimonie of Scripture For S. Luke saith Acts 17.2 that S. Paul as his manner was reasoned with them out of the Scriptures opening and alledging that Iesus whom hee preached unto them was Christ and they that received the word with all readinesse of mind searched the Scriptures daily whether those things were so Act. 24.14 and again I confesse that after that way which they call heresie so worship I the God of my fathers beleeving all things which are written in the Law and the Prophets If the Iesuit had read the verse immediatly following testifying
to the Iewes and Greekes repentance towards God and faith towards our Lord Iesus Christ hee could not but have seene the absurditie of his answer wherein he denieth that S. Paul speaketh of the written word For who knoweth not that repentance towards God and faith towards Iesus Christ are written almost in every Sermon of the Prophets and chapter of the Evangelists What hee addeth for confirmation of his answer from the example of our Saviour who made knowne to his Disciples whatsoever hee heard from his Father and yet delivered not one word in writing no whit at all helpeth his cause For albeit we grant that our Saviour wrote nothing except wee give credit to a relation in Eusebius of a letter written by him to King Abgarus yet hee commanded his Apostles to write those things which they had heard and seene what thou seest write it in a booke Euseb eccles hist. l. 1. Apoc. 1.11 and send it to the seven Churches and S. Peter saith 2 Ep. 8.20 that no Scripture is privatae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as Cal vin well rendereth the words privatae impulsionis of private impulsion or motion for the prophecie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost and therefore Irenaeus saith expresly Advers haeres .3 c. 1. non per alios dispositionem salut is accepimus quans per quos E vangelium ad nos pervenit quod primum praeconiaverunt posted secundùm Dei voluntatem in script is reliquerunt columnam firmamentum fidei futurum Euseb hist eccl l. 2. c. 14. fideles iterat is precibus impetrârunt à Marcout monumentum illud doctrinae quod sermone verbis ill is tradidisset etiam script is mandatum apud eos relinqueret Esay 8.20 that what the Apostles preached first by word of mouth by the will of GOD they afterwards delivered in writing to bee a pillar and foundation of our faith and S. Austine affirmeth that what Christ would have knowne of his words and deeds as needfull to our salvation that hee gave in charge to his Apostles to set downe in writing If this suffice not I will stop the mouth of this Iesuit with the free confession of a greater Iesuit then hee Gregorie of Valence in his eight booke of the Analysis of faith the fift chapter minimè in ipsorum arbitrio positum fuit scribere aut alio tempore aut alijs verbis scribere the penmen of the holy Ghost were so guided by the spirit that it was not in their power or at their choyce to write or not to write or to write at another time or to write in other words then they did To the testimonie of Bellarmine the Iesuit gives as sleight an answer as to the former out of S. Luke whereunto I need to reply nothing because in a case so cleere wee need not the Cardinals confession having such expresse testimonie of Scripture and Fathers as namely of Esay to the law and to the testimonie if they speake not according to this word Deut. 4.2 Cursed is every one that continueth not in all things which are written in the booke of the law to doe them And Moses wrote this law and delivered it to the Priests which bare the Arke Gal. 1.8 2 Tim. 3.15 it is because there is no light in them of Moyses yee shall not adde unto the words which I command you which to bee spoken of the written law is apparant by comparing this text with Galathians 3.10 and Deuteronomie 31.9 And the words of Christ Iohn 5.39 search the Scriptures for in them you thinke you have eternall life And of S. Iohn his beloved Disciple Iohn 20.31 these things are written that yee might beleeve that Iesus Christ is the Sonne of God and that beleeving ye might have life through his Name And of S. Paul if we or an Angel from heaven preach unto you any other Gospel then that yee have received Advers hermog c. 22. adoro scripturae plenitudinem scriptum doceat Hermogenes Epist ad Pomp nihil innovetur in quit Stephanus quod traditum est unde est ista traditio Vtrum de Dominicâ Evangelicâ authoritate descendens an de Apostolorum mandatis epistolis veniens ea enim facienda quae scripta sunt Deus restatur siergo aut in evangelio praecipitur aut in Apostolorum epistolis aut Actibus continetur observetur haecsanctatraditio that is as S. Austine expoundeth it praeterquam quod in Scripturis legalibus Evangelicis accepist is if any preach unto you any Gospell beside that which is contained in the writings of the Law and the Gospell let him bee accursed And thou hast knowne the Scriptures from a child which are able to make thee wise unto salvation through faith which is in Christ Iesus for all Scripture is given by Divine inspiration and is profitable for doctrine for reproofe for correction for instruction and righteosnesse that the man of God may bee perfect throughly furnished to all good workes And of Tertullian I adore the fulnesse of Scriptures let Hermogenes prove what hee saith out of Scriptures or otherwise let him feare the woe denounced against all such as adde any thing thereunto or take there-from And of S. Cyprian our brother Steven will have nothing to bee altered in the Church tradition Whence is this tradition is it from the Gospel or the Acts of the Apostles or their Epistles if it be so then let this holy tradition bee kept for God himselfe witnesseth that wee ought to observe those things that are written And of Athanasius Athanas. orat 1. cont Arr. Sufficiunt per se inspiratae scripturae ad veritatis instructionem Basil Serm. de side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 3. in 2. ad Tbess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et in 2. ad Cor. Hom. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierom. advers Helvid c. 3. credimus quia legimus non credimus quia non legimus Augustin de doc Chris l. 2. c. 9. in ijs quae apertè posita sunt in scriptura inveniuntur illa amnia quae continent fidem mores Cyril in Evang. Iohan. l. 1.2 c. 68 ea conscripta sunt quae scribentes Sufficere put drunt ad mores dogmataque Vincen. Lyrin advers Haeres hic requirat aliquis cum sit perfectus scripturae canon sibique ad omnia sat is superque sufficiat Biel in can mis lec 71. quae agenda quae fugienda quae amanda quae contemnenda quae timenda quae audenda quae credenda speranda caetera nostrae saluti necessaria quae omnia sola docet Sacra scriptura the holy Scripturesare sufficient to instruct us in the truth And of S Basil it is a manifest falling away from faith either to refuse any thing of those that are written or to bring in any of those things which
Baptisme and the holy Eucharist of the body and bloud of Christ the double gift of the holy Ghost Paschasius the Catholique Sacraments of the Christian Church are Baptisme and the body and bloud of Christ Fulbertus the way of Christian religion is to beleeve the Trinitie and veritie of the Deitie and to know the cause of his Baptisme and in whom the two Sacraments of our life are contained Of all these arguments brought by Protestants the Iesuit could not be ignorant Yet hee glaunceth only at one of them to wit the second which he would make us beleeve to bee an absurd begging the point in question How can saith he Sacraments bee Seales to give us assurance of his Word when all the assurance we have of a Sacrament is his Word This is idem per idem or a fallacie called petitio Principij As S. Austine spake of the Pharisees Quid aliud eructarent quà m quo pleni erant What other things should these Pharisees belch out then that wherewith they were full wee may in like manner aske what could wee expect for the Iesuit to belch out against the Knight then that which he is full of himselfe sophismes and fallacies That which hee pretends to find in the Knights argument every man may see in his to wit a beggarly fallacie called homonymia For the Word may be taken either largely for the whole Scripture and in that sense wee grant the Sacraments are confirmed by the Word or particularly for the word of promise and the Word in this sense is sealed to us by the Sacrament and this wee prove out of the Apostle against whom I trust the Iesuit dare not argue what Circumcision was to Abraham and the Iewes that Baptisme succeeding in the place thereof is to vs but Circuncision was a Seale to them of the righteousnesse of faith promised to Abraham and his posteritie Rom. 4.11 therefore in like manner Baptisme is a seale unto us of the like promise What Bellarmine urgeth against our definition of a Sacrament to whom the Iesuit sendeth us is refuted at large by Molineus Daneus Rivetus Willet and Chamier to whom in like manner I remand the Iesuit who here desiring as it seemed to bee catechised asketh what promises are sealed by the Sacraments I answer of regeneration and communion with Christ His second quaere is what need more seales then one or if more why not seven as well as two I answer Christ might adde as many Seales as hee pleased but in the new Testament hee hath put but two neither need wee any more the first sealeth unto us our new birth the second our growth in Christ If I should put the like question to the Iesuit concerning the King what need he more Seales then one or if he would have more why not seven as well as two I know how hee would answer that the King might affix as many seales to his patents and other grants as hee pleaseth but quia frustra fit per plur a quod fieri potest per pauciora because two seales are sufficient the Privie seale and the broad seale therefore his Majestie useth no other Which answer of his cuts the wind-pipe of his owne objection His last question is a blind one how may wee see saith he the promises of God in the Sacraments S. Ambrose and S. Austine will tell him by the eye of faith Magis videtur saith S. Ambrose quod non videtur that is more or better seene which is not seene with bodily eyes Sacraments saith S. Austine are visible words because what words represent to the eares that Sacraments represent to their eyes which are anointed with the eye-salve of the spirit In the Word we heare the bloud of Christ clenseth us from our sinnes in the Sacrament of Baptisme we see it after a sort in the washing of our body with water in the Word wee heare Christs bloud was shed for us in the Sacrament of the Eucharist after a sort we see it by the effusion of the Wine out of the flagon into the Chalice and drinking it In the Word wee heare that Christ is the bread of life which nourisheth our soules to eternall life In the Sacrament after a sort wee see it by feeding on the Consecrated elements of Bread and Wine whereby our body is nourished and our temporall life maintained and preserved To the fift In the former Paragraph we handled those Arguments which the Logicians tearme Dicticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this we are to make good our Elencticall in the former we proved positively two Sacraments in this privatively we are to exclude and casheere all that the Church of Rome hath added to these two which deviseth Sacraments upon so weake grounds and detorteth Scripture in such sort for the maintenance of them that a learned Divine wisheth that as for the remedie of other sinnes so there were a Sacrament instituted as a speciall remedie against audacious inventions in this kind and depravations of holy Scripture to convince them For of an Epiphonema this is a great mysterie Ephes 5.32 they have made a Sacrament the sacrament of Matrimonie of a promise whose sinnes yee remit Iohn 20.23 they are remitted they have made a second Sacrament the sacrament of Penance of an enumeration of the Governours and Ministers of the Church Ephes 4.11 And hee gave some Apostles some Prophets some Pastours some Evangelists some teachers a third Sacrament the sacrament of Order of a relation what the Apostles did Acts 8.17 In laying hands on them who received the gift of tongues a fourth Sacrament the sacrament of Confirmation Of a Miracle in restoring the sick to their former health by anoynting them with oyle in the name of the Lord a fift Sacrament the sacrament of Extreame Vnction A child cannot be bishopped a single partie contracted a Priest or Deacon ordained a penitent reconciled a dying man dismissed in peace without a sacrament the sacrament of Extreame Vnction If they take Sacrament in a large sense for every divine Mysterie holy Ordinance or sacred Rite they may find as well seventeene as seven Sacraments in the Scriptures if they they take the Word in the strict sense for such a sacred Rite as is instituted in the New Testament by Christ with a visible signe or element representing and applying unto us some invisible sanctifying and saving grace I wish the Iesuit might but practise one of their Sacraments that is doe penance so long till hee found in Scripture that and the other foure Sacraments which they have added to the two Instituted by Christ To begin with them in order and give Order the first place wee acknowledge the ordination of Priests and Deacons by Bishops to be de jure divino and we beleeve where they are done according to Christs Institution that grace is ordinarily given to the party ordained but not sacramentall grace not gratia gratum faciens but gratia gratis data a ghostly power
are they not as much as an outward element Yes surely as much in quantitie and more too Bell. l. 1. de matrim c. 6. Si matrimonium consideretur Vt jam factum celebratum conjugati sunt materiale Synbolum externū cujus re fut at vid. apud Chamierum Panistrat Cathol de sacr l. 4 c. 27. but none ever before this Iesuit and his Master Bellarmine maketh mens bodies outward elements in any Sacrament the bodies of men and their soules are either the Ministers or receivers in every Sacrament not the elements or materiall parts thereof The element in every Sacrament hath the denomination of the whole as when wee say the sacrament of Circumcision of the Passeover of bread and wine but who ever heard of the sacrament of men and womens bodies Our third exception against the sacrament of Matrimonie is that if it bee a sacrament conferring grace as they teach ex opere operato why doe they deprive Priests of it and make them take a solemne vow against it The Iesuit answereth that though Mariagebee a holy thing as Order also is yet as Order is forbidden to all women so upon good reason Mariage is forbidden all Priests T is true I grant that all holy things in themselves are not fit for all ages sexes and callings In particular it is no way fit that women should be admitted into holy Orders because they are forbidden to speake in the Church 1 Cor. 14.34 and it seemeth to bee against the law of nature that the weaker and more ignoble sex should be appointed to instruct and governe the stronger and more noble but there is not the like reason in Order and Matrimonie Heb. 13.4 For the Scripture saith Mariage is honourable among all but not that the order of Priesthood is commendable in all men Much lesse women yet the Iesuit saith that upon good reason Mariage is forbidden Priests because it is not agreeable to the high and holy estate of Priesthood and religious life A strange thing that a sacrament should not bee agreeable to the most sacred function that a holy Rite conferring grace should not bee agreeable to a religious life If Marriage were any disparagement to the holinesse of priesthood why did God appoint married Priests under the law and Christ chose married Apostles in the Gospel Eusebius saith of Spiridion that though hee were married and brought up children Sozom. Eccles hist l. 1. c. 11. Chrys in Gen. 5.22 vet that hee was nothing thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hindered or disparaged in his sacred function and S. Chrysostome in his Homilie upon those words Enoch walked with God noteth it that it is said twice for failing Enoch walked with God and begat sonnes and daughters to teach us that marriage is no impeachment to holinesse or the highest degree of perfection whereby wee are said to walke with God To shut up this point concerning Matrimonie Cardinal Bellarmine teacheth us that the seven Sacraments anwer seven Vertues Baptisme answereth to Faith Confirmation to Hope the Eucharist to Charitie Penance to Iustice Extreame Vnction to Fortitude and Matrimonie to continence or temperance if so then certainly Matrimonie is most agreeable to the office of a Bishop or Priest 1 Tim. 3.2 For a Bishop must hee continent and modest and as it there followeth the husband of one wife and unlesse the rules of Logick faile if Matrimonie hold correspondencie with temperance the prohibition thereof and forced single life must needs answer to intemperance as the testimonie of all ages proveth it For Extreame Vnction the lagge of all their Sacraments little or nothing can bee said For it wanteth all the three conditions requisite to a Sacrament it hath neither element nor forme of words prescribed by Christ nor any promise of saving sanctifying grace The Apostles indeed used oile but as a medicine to heale the body not as a sacrament to cure the soule As the Apostles used oyle so Christ spittle in restoring sight to the blind will they hereupon make spittle an eighth sacrnment Sacraments ought to be of perpetual use in the Church whereas the Unction whereof the Scripture speaketh wherby the sick were miraculously cured is ceased long agoe if the Iesuit will not give eare to us let him yet yeeld so much respect to Cardinall Cajetan as to peruse what he commenteth on that text of Scripture on which the Church of Rome foundeth this Sacrament Is any sick among you Iames 5.14.15 let him call for the Elders of the Church and let them pray over him anoynting him with oyle in the name of the Lord and the prayer of faith shall save the sick and the Lord shall raise him up and if hee have committed sins they shall bee forgiven him Cajet com in hunc locum neque ex verbīs neque ex effectu verba baec loquuntur de Sacramentali Vnctione seu sacramento Extremae Vnctionis sed magis de Vnctione quam instituit Dominus Iesus in Evangelio à discipulis exercendâ in aegrot is textus enim non dicit infirmatur quis ad mortem sed absolutè infirmatur quis effectum dicit infirmi allemiationem de remissione peccatorum non nisi conditionaliter loquitur cum extrema Vnctio non nisi propè articulum mortis detur directè ut ejus-forms sonat tendit ad remissionem peccatorum adde quod Iacobus ad unum aegrum mult os praesbyteros tum orantes tum Vnguentes mandat vocari quod ab Extremae Vnction is ritu alienumest On these words thus Cajetan inferreth it cannot bee gathered either from the words nor from the effect here mentioned that the Apostle speaketh of sacramentall or Ex. treame Vnction but rather of that anoynting which Christ appointed in the Gospell to bee used in healing the sick for the Text saith not is any man sick unto death but simply is any man sick and the effect hee attributeth to this anoynting is the ease or raising of the sick of remission of sinnes he speaks but conditionally where as Extreame Vnction is given to none but at the point of death and directly tendeth to remission of sinnes as the forme importeth Adde hereunto that S. Iames commandeth many Elders to be sent for both to pray and anoynt the sick which is not done in Extreame Vnction To the sixt The Knight having shot two arrowes out of S. Austines quiver the one with a head the other without yet sharpe pointed the Iesuit quite concealeth the one and endeavours to blunt the other The former hee drew out of S. Austine his treatise de symbole ad catechumenos where speaking of Baptisme and the Lords Supper he saith haec sunt Ecclesiae gemina Sacramenta these are the two twin Sacraments of the Church De latere in cruce pendentis lanceâ percusso sacramenta Ecclesiae profluxerunt to this the Iesuit answereth negry quidem To the other taken out of the 15. tract
neither nameth all of them either joyntly or severally this the Iesuit knowing well enough bringeth no one testimonie for the proofe of their seven Sacraments out of him but forceth only some sentences to prove out of them that hee held more then two as namely out of his first Sermon upon the 103. Psalme Cast thine eyes upon the gifts or offices of the Church in Baptisme the Eucharist and the rest of the holy Sacraments and Epist 118. having brought in two Sacraments Baptisme and the Lords Supper hee addeth such a generall clause and if there bee any thing else commended in holy Scriptures which words of his import that hee held more sacraments then Baptisme and the Lords Supper in that very sense wherein those two by him named are called Sacraments I answer S. Austine in neither of these places taketh the word Sacrament in a strict sense but in a large for every sacred rite commended in Scripture or gift and office of the Church As for the word coeter is the Iesuit insisteth upon it importeth only a generical convenience and similitude not a specificall and so wee acknowledge that there are many sacred rites in the Church which agree with Baptisme and the Lords Supper in the genericall notion of Sacraments but not in the specificall as the word Sacrament is taken for a peculiar seale of the New Testament having thereunto annexed a promise of justifying grace Now let us weigh what the Knight alledgeth out of S. Austine for two Sacraments only De doct Chris l. 3. c. 9. Our Lord saith that Father and his Apostles have delivered unto us a few Sacraments in stead of many in performance most easie in signification most excellent as is the Sacrament of Baptisme and the Lords Supper To disappoint this testimonie the Iesuit first layeth corruption and falsification to the Knights charge because S. Austines words are signa pauca not sacramenta Which is nothing but a meere cavill for signa and sacramenta are in S. Austine no other then synonima by signa hee can meane no other then sacramenta For he instanceth there in no other neither did Christ deliver unto us any other signa or sigilla but these two Yes saith the Iesuit for it is plaine by the word sicut that hee bringeth in Baptisme and the Lords Supper for example only and doth not restraine the signa to these two It is not plaine for sicut bringeth in an example be it one or more neither can wee from thence inferre that there are more For S. Iohn speaking of our Saviour saith vidimus gloriam ejus sicut unigeniti filij Dei Wee beheld the glorie as of the only begotten Sonne of the Father Will the Iesuit from thence inferre that God had more only begotten sonnes but to expound S. Austine out of himselfe those signes or Sacraments which here hee calls a few in his 118. Epistle hee tearmes most few Sacrament is numero paucissimis surely seven Sacraments are not numero paucissima fewest in number but two are so and therefore in his booke De symbolo ad catechumenos he tearmeth them gemina Ecclesiae sacramenta which passage the Iesuit taketh no notice of because hee could give no answer at all unto it yet hee setteth a good face upon the matter saying this may suffice for such testimonies as were alledged out of S. Austine Of all the Roman Captaines I cannot liken him fitter to any then to Terentius Varro who though hee fought so unhappily against Hanniball at Cannae that hee lost 40000. men upon the place yet hee seemed to bee little daunted therewith and the Roman Senat sent him publike thankes quòd de republicâ non desperâsset that hee despaired not of the Common-wealth To the ninth The authour of the treatise De ablutione pedum who was farre later then S. Cyprian mentioneth indeed five sacraments which are more then two yet lesse then seven and for those five hee nameth it is evident hee intended not that they were Sacraments in a strict sense For one of them is ablutio pedum which if it bee a Sacrament in the proper sense then hath the Iesuit an eighth sacrament as himselfe is sapientum octavus Not so saith hee for ablutio pedum which that Authour meaneth is the sacrament of Penance Then belike Peter and the Apostles did Penance whilest Christ washed their feet Although there may lie hid some mysterie in that ablution L. 2. de sac c. 24. and therefore it may bee tearmed a Sacrament in a large sense as Bellarmine expoundeth that authour Yet our Lord himselfe revealeth unto us no other mysterie nor maketh any other inference from it then a patterne of humilitie Ioh. 13 14. If I your Lord and Master have washed your feet ye also ought to wash one anothers feet Yea but saith Flood the authour speaketh of another Laver after Baptisme and what can that bee other then Penance He speaketh of another laver not of another Sacrament which laver is no other then the laver of penitent teares But dicis causa let ablutio pedum be Penance yet wee have but foure Sacraments mentioned by this Author what becommeth of the other three To this hee answereth that the Authour mentioned not them because his scope was in that place to speake of such Sacraments as had relation to our Saviours last Supper A ridiculous evasion for what relation hath Baptisme or Penance or Confirmation or order to our Lords Supper But the Iesuit like a Lawyer that hath taken his fee of his Client thought himselfe bound in conscience to speake something in behalfe of this Authour though nothing at all to the purpose like Erucius in Tully Ego quid acceperim scio quid dicam nescio Cic. pro. Rosc Amer. To the tenth The Iesuit in his answer to S. Isidore bewrayes extreame negligence For the Knight quoting S. Isidore at large in his sixt book and not naming any chapter this Desultorius Miles posting through one chapter and finding not the words there chargeth the Knight with falsification whereas in the chapter immediatly following to wit the 19. according to the later edition of S. Isidore but in the 18. according to the former the testimonie alledged by the Knight is found in expresse words and Baptisme Chrisme and the Lords Supper reckoned by him for the Sacraments of the Church there without addition of any other If hee had held seven sacraments questionlesse in that place hee would have named all or at least the major part of them The Iesuit applieth a plaister to this sore to wit that else-where the same Father mentioneth Penance and Matrimonie But the plaister is too narrow and the salve of no vertue at all First it is too narrow for though Penance and Matrimonie be added to Baptisme Chrisme and the Lords Supper we have yet but foure or if we take Chrisme not for a Ceremonie used in Baptisme but a distinct Sacrament from it at the most but five
our Adversaries when Christ saith This is the cup of the New Testament which is shed for many for the remission of sinnes who are those many will they say Priests only have the Laytie no sinnes or no remission of sinnes by Christ bloud if they have as all professe they have why do they forbid them that which Christ expresly commandeth them saying Drinke ye all of this for it is shed for you and for many All worthy communicants are to drinke Christs bloud for whom it was shed thus much Christs reason importeth but it was shed for the Laytie as well as the Clergie they therefore are alike to drinke it If the Laytie expect life from Christ they must drinke his bloud as well as eate his flesh Iohn 6.53 for except a man eate the flesh of the Sonne of man and drinke his bloud hee hath no life in him Lastly 1 Cor. 11.28 when the Apostle enjoyneth all to examine themselves before they receive the holy Communion I desire to bee informed by our Adversaries whether this Precept of examination concerneth not the Laytie especially I know they will say it doth because the people most need examination that they may confesse their sinnes and receive absolution for them before they presume to communicate let them then reade what followeth in the same verse and so let them eate of that bread and drinke of that Cup let a man examine himselfe and so let him eate of that Bread and drinke of that Cup the coherence of the members in this sentence inferreth that as none are to be admitted without precedent examination so that all who have examined themselves are to be admitted to the Lords table both to eate of that Bread and drinke of that Cup. To the seventh There is no force at all in the inference which the Iesuit would make from Christ his breaking of bread with the two Disciples at Emmaus to prove the Communion in one kind for neither is it likely Christ instituted any supperafter his last Supper neither was the place fit for a Communion being a common Inne neither reade wee of any preparation on the Apostles part nor of any words of institution used then by Christ neither could the Iesuit alledge any one Father who saith that Christ at that time administred the Communion to those two Disciples in bread only For it is well knowne to all that are acquainted with the language of Canaan that breaking of bread in Scripture by a Syneodoche is taken for making a meale and it is very unlikely that the disciples travelling at that time of the yeare in so hot a countrey as Iudaea is when they came to their Inne for a repast should call for bread only and no drinke To the eighth Though the Iesuit make many a bravado here and else-where yet upon the matter in granting to the Knight that the generall practise of the primitive Church was to communicate in both kindes he yeeldeth up the bucklers For the maine scope of the Knight in this and other Sections is to prove the visibilitie of our reformed Church in former ages by the confession of our Romish adversaries this hee doth in the point of the Communion in both kindes abundantly in this Section and the Iesuit cannot denie it it followeth therefore that in this maine point of controversie betweene us and the Church of Rome wee have antiquitie universalitie and eminent visibilitie and the Roman Church none of all whereby any understanding reader may see that the Knight hath already wonne the day Yet for the greater confusion of the Iesuit I adde that what the primitive Church did uniformly they received it from the Apostles and what the Apostles did joyntly no doubt they did by the direction of the holy Ghost according to our Lords will and so their example amounteth to a Precept Againe the practise of the Catholique Church is the best expositour of Scripture therefore the question being concerning the meaning of that text of Scripture Drinke you all of this whether they concerne the Laytie or Clergie only that must bee taken for the true exposition which the Catholique Church by a constant and vniforme practise hath allowed Lastly either this practise of the Catholique Church was grounded upon some divine Precept or it is a meere will-worship which the Iesuit dare not say if it be grounded upon any divine precept undoubtedly upon this Drinke yee all of this that is as well Ministers as Laye people as Paschasius commenteth upon the words To the ninth The arguments of Bellarmine drawne from six ancient Rites to prove the frequent use of Communion in one kind are answered at large by Philip Morney and Chamierus in the places above mentioned and they are every one of them retorted against Bellarmine himselfe by D. F. in his booke intituled the Grand sacriledge cap. 14. accipe quomode das si tibi machera est nobis vervina est if it be sufficient for him to object by proxe why may not we answer by proxe To the tenth To the instance in the Nazarites I answer first that I read of no other Nazarites since Christs time in the writings of the ancient Fathers then certaine Heretiques so tearmed of the sect of Ebionites who went about to cloath the Gospell with the beggarly rudiments of the Law upon whom S. Austine passeth this verdict L. De haeres ad quod vult Deum dum volunt Iudaei esse Christiani nec Iudaeisunt nec Christiani that whilest they laboured to bee both Iewes and Christians they became neither Iewes nor Christians but a sect of heretiques partly judaizing partly Christianizing Secondly if there were any Nazarites that sincerely imbraced the Gospell questionlesse they communicated in both kindes for though they had vowed against drinking of wine yet either their Vow was to be understood of drinking it civilly not sacramentally for their corporall refection not for their spirituall repast or if their vow were absolutely against wine yet Christs command Drinke yee all of this implied a dispensation for their Vow in that case A private vow of any man must give place to a publike command of God even now a dayes those who upon any great distemper of body or mind by wine vow to abstaine from it yet make no scruple of conscience to take a small quantitie of it physically for the recoverie of their health how much more ought they to doe so notwithstanding their vow if it bee prescribed by the heavenly physician for the cure and salvation of their soules To the eleventh Concerning Tapperus the Knight no way misquoteth him though hee leave out some passges in him for the truth is Tapperus halteth betweene two opinions he speaketh some words plainly in the language of Canaan and others hee lispeth in the language of Ashdod where he speaketh in the language of Canaan as hee doth most plainly in those his words if wee regard the Sacrament and perfection thereof and the
dead by the hand of God In another place hee saith that the alteration was brought in by Pope Vitalian about the year 666. which cannot well agree with his former observation for Honorius the first was the sixt Pope before Vitalian by which computation the alteration must have beene fourescore or a hundred yeares before Vitalian The Hammer AMong the knowne errours of the Roman Church there is none more grosse or palpably absurd then this concerning Prayers in an unknowne tongue For as Velleius the Epicure in Tully goeth about to maintaine by reason that it had beene better a man had not beene indued with reason then with it so in this argument our Adversaries in good earnest strive cum ratione insanire to prove by reasons that it is best to exhibit to God an unreasonable service to speake understandingly for speech without understanding and that in the publike worship of God to perswade civill men that in their prayers the Priest ought to bee a Barbarian to the people and the people to the Priest In a word to enforce the people instead of offering the calves of their lippes to God to offer to him the lippes of calves bellowing without understanding The Knight therefore upon very just reason taketh the Church of Rome to taske for this unsufferable abuse and undeniable aberration from the Primitive and catholique Church Wherein he confoundeth all Papists not only with pregnant testimonies of Scripture and ancient Fathers but also with the confession of the learnedest of their side Yea but Flood the Iesuit maketh great brags that he will reckon with him for it and reckon he doth according to his best skill in Arithmeticke but to halves for the Knight presseth the Romanists with the historie of the Councell of Trent and the contradictions of their Bishops there and other passages of moment which the Iesuit lisently passeth by being willing to charge himselfe with no more then he thought he was fairely able to put off What he saith either by way of objection against the practise of the reformed Churches or in answer to our arguments shall be particularly discussed in my replie to his particular heads To the first The Knight saith not that the Councell of Trent approveth in expresse and direct words the practise of our Church Concil Trent Sess 22. c. 8. but that by consequence it doth so in saying the Masse containeth great instruction for the common people and commanding that the Masse Priest or some other should frequently expound or declare unto them the mysteries of the Masse for if the Masse containe as the Councell saith great instruction for the people and for that end ought to bee expounded unto them by the same reason it ought to be translated into the mother-tongue and so read unto them Unlesse they will say that the people receive as much instruction form that they understand not as from that they understand Which none will say but he that were a degree below S. Pauls idiot In 1. ad Cor. c. 14. melius ad edificationem ecclesiae est orationes publicas quae audiente populo dicuntur dici lingua communi clericis populo quam dicilatinâ .. Contar. in catec interrogat ult populus linguâ non intellect â orans caret eo fructu quem perciperet siorationes eas quas ore proferunt etiam intelligerent nam speciatim intenderent animum mentem in deum ut ab eo impetrarent etiam speciatim ea quae ore petunt magis aedificarentur ex sensu pio earum oraftonum quas ore proferunt Doubtless that which was written and appointed to bee read before the people for their instruction and edification ought to be delivered unto them in a language which they understand but the Masse was written and appointed to beeread before the people for their edification and instruction as the Councell agnizeth therefore it ought to be celebrated in a knowne tongue This reason alone prevailed so far with two Roman Cardinals Cajetan and Contarenus that they subscribed to the doctrine of the reformed Church in this point The former his subscription is in these words It were better for the edification of the Church that the publique prayers which are made in the audience of the people should bee said in a tongue common to the Priest and people then that they should bee said in Latine The other in these words The people that prayeth in an unknowne tongue wanteth that fruit which they might reape if they understood those things which they pronounce with their lips for they would in a speciall manner apply their mind to God that they might obtaine of him those things which they pray for especially and they would bee more edified by a godly feeling of those prayers which they utter with their mouth To the second The generall practise and custome of the Westerne Church having their publike service in Latine and of the Easterne Churches having their service in Greeke maketh for us not against us For the Latine service was generally understood in the Westerne Church and the Greeke in the Easterne when and where it was not so generally understood they had their service in their Mother-tongue as namely among the Syrians Armenians Russians Egyptians Aethiopians While the Roman Empire flourished and the Imperiall lawes bare the sway as namely in It alie Spaine France Germanie England Africa and wheresoever the divine service was celebrated in the Latine tongue the people generally understood the Latine If the Iesuit speake of later times after the inundation of Gothes and Vandals when the Latine tongue was corrupted and degenerated into severall languages as Italian Spanish and French in such sort that the people in those parts underdood not the Latine God stirred up in these Westerne parts many religious and learned men who turned the Bible and the common prayers into the vulgar tongue and the Bishops of Rome were very much to blame who commanded not the like to be done throughout all their jurisdiction and it is worth the observation that Irenaeus teacheth L. 5. c. 30. that the number 666. containeth the name latinus and that in that very yeare of our Lord Pope Vitalian commanded the Latine service generally to be received in the Westerne Church though at that time in most parts few of the people understood it To the third We are not so much to regard uniformitie in the Church service as conformitie to the will and word of God which requireth that all things in the Church bee done to edification 1 Cor. 14.15 16.26 that we pray with the spirit and with understanding also that the people joyne with the Priest in all parts as well prayers as giving of thankes and testfie it by saying Amen Which cannot be done if prayers be said in a tongue which people understand not Moreover as diversitie of instrumentstuned together marreth not the musicke but maketh it sweeter so diversitie of languages in which the
same prayers are said breeds no deformitie at all but uniformitie rather Sith it is not the different sound of words but of sense that makes a difference either in the beliefe or practice of the Church There was never more unitie then in the Apostles time Acts 2.46 when all the be leevers were of one mind yet then they praised God in divers languages Acts 2.9 Parthians and Medes and Elamites and the dwellers in Mesopotamia and in Indaea and Cappadocia in Pontus and Asia Phrygia and Pamphylia in Egypt and the parts of Lybia about Cyrene and strangers of Rome Iewes and Proselites Creets and Arabians wee doe heare them speake in our tongues the wonderfull workes of God To the fourth The diversitie of translations either of the Scriptures or the Church office breedeth no inconvenience at all provided care betaken that the translations bee revised by the learned and licenced by authoritie nay on the contrarie the Church reapeth much benefit by it for languages have beene therby improved and the Scriptures much opened For oftentimes that which is obscure in the originall is cleared in a good translation An unknowne tongue is like a vaile before a beautifull picture or a filme before the eye which by a good translation is taken a-away If it were either unlawfull or inconvenient to translate the holy Scriptures or choyce parts of them in the Church Liturgie into vulgar languages why did Severus translate them into the Syrian S. Ierome into the Dalmatian S. Chrysostome into the Armenian Vlphila into the Gothian Methodius into the Slavonian Bede into the British and the Divines of Doway and Rhemes of late into the English Aeneas Sylbist Bohem. c. 30. Nay why did the Pope himselfe signe and subscribe unto the Petition of Cyrill and Methodius Monkes sent to convert the flaves and Dalmatians who in behalfe of their Converts desired of his holinesse that he would give leave to say service unto them in the Slavonian tongue which the Pope consented unto upon their much pressing him with that text of holy Scripture Ps 150. v. ult Let every thing that hath breath praise the Lord and let every tongue confesse unto him To the fift If there were any force in the Iesuits reason at all it would prove that neither the Scriptures of the Old Testament should have beene delivered to the Iewes in the Hebrew nor the New Testament to the Greekes in the Greek For Hebrew was then the vulgar tongue of the Iewes and the Greeke to the Gentiles yet wee find that neither the writing the Old Testament in the Hebrew nor the New in the Greeke which were then the vulgar languages to those people bred any contempt of sacred things with prophanesse and irreligiousnesse but the cleane contrarie effects The use of Scripture in a vulgar tongue is not the cause why any disesteeme or undervalew it but want of instruction in heavenly mysteries and carelesse and superficiall reading without searching into the bottome of the spirituall meaning where Orient Pearles lie A counrerfeit stone if it bee often handled is discovered to be false and thereby looseth its valew whereas a rich Diamond though it be worne every day on the finger loseth nothing of the price or valew of it If the publike use of Scriptures would have derogated any thing from the worth and valew of it God would never have commanded the children of Israel to rehearse the booke of the Law continually to their children Deut. 6.7 8 9 to talke of it when they tarried in their house and when they walked in the way when they lay downe and when they rose up to bind the words of the law for a signe upon their hand and as frontlets between their eyes to write them upon the posts of the house and upon the gates Worldly wise men seeke to improve their knowledge by concealing it or at least impropriating it to some few but God contrariwise valeweth his wisdome by making it common Earthly commodities the rarer the dearer but heavenly Iewels the more common they are the more pretious of other liquour the lesse wee tast the more we thirst after it but heavenly wisedome thus speaketh of her selfe Hee that drinketh of me the more he drinketh the more hee shall thirst As the comfortable beames of the Sun which shineth daily upon us are not lesse valewed then the raies of those starres that seldome appeare in our horizon so the word of God which is the light of our understanding issuing from the Sunne of righteousnesse loseth nothing of the reverend estimation and religious respect due unto it by the frequent irradiation thereof at the preaching and reading of Scripture nay it gaineth rather with all hearers in whom there is any sparke of grace As for danger of heresie Rain l 1. de Idol indeed Claudius Espenceus writeth that a friend of his in Italie told him that in that countrey they made shie of reading Scripture for feare of being made heretiques thereby but by heretiques hee meaneth such as S. Paul was who after the way which they call heresie worship the God of their Fathers Acts 24.14 beleeving all things which are written in the Law and the Prophets for otherwise if heresie bee taken in the proper sence for erroneous doctrine in point of faith it is as absurd to say that the stequent use of Scriptures is a cause or occasion to bring men into heresie as that the often taking of a sovereigne antidote against poyson is the ready meanes to poyson a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys tom 5. Matth. 22.29 S. Chrysostome in his Homilie de Lazaro exhorteth all his Christian hearers to the frequent reading of Scriptures as a speciall meanes to preserve them from errours and heresies For all errours in point of faith arise from the ignorance of Scriptures as our Saviour teacheth the Saduces saying Yee erre not knowing the Scriptures Assuredly there is lesse danger of falling into heresie by reading Scriptures then any other booke whatsoever partly because they alone are free from all possibilitie of errour partly because God promiseth a blessing to those that reade and meditate on them yet our Adversaries suffer all other bookes to bee translated out of the learned Languages into the vulgar only they forbid the translation and publike use of the Scriptures which containe in them most wholsome receipts not only against all the maladies of the will but of the understanding also not onely against all morallvices but also all intellectuall errours in matters of faith which wee call heresies To the sixt Had the Iesuit but an ounce of discretion and common understanding hee would never translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to announce which is no English word at all neither is hee of sufficient authoritie to coyne new words at Doway or Saint Omers and make them currant in England For the matter it selfe it is false which hee saith that the Actions at the Lords
and Hezekias nay farther Polydore accounteth him a dissolute and audacious man who judgeth otherwise of the worship of Images then hath beene approved by the Decree of two or three Councels which he there alledgeth Peresius denieth not the worship of Images but that the picture is to bee adored with the same worship as the prototype or thing represented by it which maketh nothing against the doctrine of the Catholique Church touching the worship of Images Agobardus his drift in his booke De picturis imaginibus is onely against the idolatricall use or abuse rather of images against which hee speaketh very much by occasion of some abuses in his time Although it were true that some silly women or ignorant rusticks should bee so blockish as to conceive some Divinitie in pictures and accordingly adore them yet the use of pictures must not bee taken away for the abuse for the axiome of the law is utile perinutile non vitiatur The Hammer AS those who beheld the head of Medusa wereturned into stocks and stones and presently deprived of all life and sense so those who gaze upon with admiration this head of the Romish doctrine concerning Image-worship become so stupid and senslesse as if they were turned into those stocks and stones to which they give religious veneration A notable experiment hereof we have in a conference in France in which a Sorbon Doctour present hearing how absurdly the Patrones of Images maintained the worship of them said of a truth I find the words of Psalmist verified those that make them are like unto them and so are all they that put their trust in them But wee need not goe so farre for an instance the Iesuit in this Section maketh good that observation shewing us a forehead of the same metall the images are made for which hee pleadeth For he loadeth the Knight with shamelesse calumnies and most impudently defendeth such grosse idolattie as the wiser of the heathen were ashamed of hee whetteth his poysonous tooth and like a mad dogge snaps at all hee meeteth with and farre out-raileth Rabsekah himselfe as the Reader cannot but judge if hee peruse but a few passages ensuing namely first page 298. This is your discourse Sir Humphrey wherein you have given so sufficient testimonie of notorious had dealing especially in the two places of Eusebius and of the civill law that if there were nothing else falsified or corrupted in your whole booke this were enough utterly to deface all memorie of you from among honest men And page 301. What say you to all this Sir Humphrey looke now into your owne conscience and see whether it can flatter you so much as to say you are an honest man And page 205. May not you then beare away the bell from all lying and corrupting fellowes that have ever gone before you Hee that seeth such foule stuffe come out of the Iesuits mouth would hee not thinke that he were sicke of the disease called miserere but I leave his Grobian language and come to consider first what hee laieth to the Knights charge and after how hee dischargeth himselfe of the idolatrie and superstition wherewith the Knight in this chapter burdeneth the Roman Church First he chargeth the Knight with false translation of the Councell of Trent Wee teach that the image of Christ the Virgin Mother of God and other Saints are chiefly in Churches to be had and reteined which Decree he might have translated a little better and more clearely by saying that those images are to bee had and reteined especially in Churches the Latine word being praesertim and his translating it chiefly and placing it so odly gives cause to thinke he had an evill meaning therein as if hee would have his reader thinke that the Councell taught that those images were the chiefe things to be had in Churches c. It is a signe of a light head to stumble at a straw yet here lyeth not so much as a straw in the Iesuits way only he wanted a festrawe to point to the accent which is set upon Churches not upon had the meaning of the Councell and the Knights is all one to wit that images by that Decree were to bee had and reteined chiefly or especially in Churches not to bee had or held to bee the chiefe thing in Churches For no man would imagine that the Councell could bee so absurd and impious as to preferre images before the sacred Scriptures the Font and Chalice the Altar or communion Table much lesse the sacred Symbols of Christs body and bloud Secondly he chargeth the Knight with grosse ignorance in Chronologie But I may aske you saith hee how come you to say the Iewes never allowed adoration of Images for foure thousand yeares when as the people of the Iewes were not such a people above two thousand yeares nay Moyses lived not past 1500. yeares before our Saviour so that of your owne liberalitie and skill in Chronologie you have added 2000. yeares to make your doctrine seeme ancient There is a grosse mistake I confesse but in the Iesuit not in the Knight who saith not 4000. yeares but for almost 4000. yeares in the first edition and in the later editions this scape of the presse is mended and the figure altered For the matter it selfe the Knight might truly have said that the people of God who lived partly under the law of nature partly under the law of Moyses never allowed adoration of Images for 4000. yeares so ancient is the doctrine of the reformed Churches in this point Thirdly he chargeth the Knight with Simbolizing with Iewes in the hatred of Christ You saith hee in alledging the Iewes hate of the crosse as an argument why you should also hate the same tacitly confesse that you love Christ so well as they 1 Cor. 16.22 A fearefull charge for whosoever loveth not the Lord Iesus let him bee anathemamaranatha but a ridiculous proofe for a man may hate an idolized crucifix out of love of Christ because hee cannot endure Christ his honour to bee given to graven images Heate of zeale against idolatrie doth no way argue coldnesse of affection to the true religion 2. King 15.4 Witnesse King Hezekiah the non pareil of a religious Prince who demolished the brazen Serpent and stamped it to powder calling it nehustan though it were an image and type of Christ crucified as Christ himselfe teacheth us Io. 3.14 As Moses lifted up the Serpent in the wildernesse So must the Son of man be lifted up Witnesse Saint Peter who loved Christ more then the rest of the Disciples 1 Pet. 4.3 Diligis me plùs quà m hi and yet hee brandeth all Image worship by the title of abominable idolatrie Nay witnesse S. Iohn the beloved Disciple who went behind none in zeale against idolatrie 1 Io. 5.21 saying babes keepe your selves from idols It is one thing to dislike crucifixes in Churches out of hatred of Christ as Iewes Turkes and Infidels
atque depictum habens imaginem quasi Christi vel sancti alicujus non enim satis memini cujus imago fuerit cum ergo hoc vidissem in ecclesiâ Christi contra authoritatem scripturaruÌ„ hominis pendere imaginem scidi illud magis dedi consilium custodibus ejusdem loci ut pauperem mortunm eo obvolverent atque efferrent Ierome in Ezek l. 4. c. 16. nos unam habemus vivam unam veneramur imaginem quae est imago invisibilis omnipotentis Dei. Amphiloc citat à pat concil Constantinop An. 754 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. de mor. Eccl. c. 34 novi multos esse sepulchroruÌ„ picturarum adoratores c. Ep. 109. ad Ian. in primo praecepto prohibetur coli aliqua in figmentis hominum Deisimilitudo non quia non habet imaginem Deus sed quia nulla imago ejus coli debet nisi illa quae hoc est quod ipse L. de fid symb tale simulacrum Deo nefas est Christiano in templo collocare but you must understand that that was joyned to the glory of his God-head in so much that his Apostles could not behold the glory of his flesh in the mount much more glorious is it now having put off mortalitie who is therefore able with dead and livelesse colours and a shadowed picture to expresse those bright and shining beames of so great glorie Epiphanius as zealous as either for entring into a Church at Anablathra and finding there a vaile hanging at the doore died and painted and having the image as it were of Christ or some Saint seeing this that contrary to the authoritie of Scriptures the image of a man was hung upin the Church of Christ he cut it and the vaile and gave counsell to the Keepers of the place to wrap and burie some poore dead man in it and he intreated the Bishop of Ierusalem to give charge hereafter that such vailes as that was being repugnant to Christian religion should not bee hanged up in the Church of Christ S. Ierome in his Comment upon the sixteenth of Ezekiel teacheth that Christians never acknowledge nor worship any image of the invisible and omnipotent God save one to wit his Sonne In the fift age Amphilochius Bishop of Iconium instructeth us what account the Church made of images in these words Wee have no care to figure by colours the bodily visages of Saints in tables because wee have no need of suchthings But by vertue to imitate their conversation and S. Austine treating of the catholique Church professeth that hee knew many worshippers of graves and pictures and withall addeth the Church censure of them but the Church saith hee condemneth them and seeketh every way to correct them as ungracious children and in his 109. Epistle to Ianuarius C. 11. hee writeth that in the first Commandement any similitude of God devised by man is forbidden to bee worshipped not because God hath not an image but because no image of him ought to bee worshipped but that which is the same thing that hee is as for drawing him after the similitude of a man hee utterly disliketh it saying it is unlawfull for a Christian to erect any such image and place it in the Church for as else-where hee argueth images prevaile more to bow downe the unhappy soule in that they have a mouth eyes eares Psal 113. Conc. 2. plus enim valent simulacra ad curvandam infaelicem animam quòd os babent oculos habent aures habent nares habent manus habent pedes habent quam ad corrigenâ—am quòd non loquantur non videant c. God li. 8. tit 12. prohibemus basilicam alicujus imagine obscurari Greg. Regis l. 7 ep 109. ad Seren praetereà judico dudum ad nos pervenisse quòd fraternit as vestra quosdam imaginum adoratores aspiciens easdem ecclefiae imagines confregit atque projecit quidem zelum vos ne quid manufactum adorari possit habuisse laudavimus sed frangere easdem imagines non debuisse judicamus idcirco enim pictura in ecclesia adhibetur ut ' hi qui liter as nesâ—iunt saltem in parietibus videndo legant quae legere in codicibus non valent Vid. Concil Nic. 2. Act. 6. Zonoras hist Tom. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostrills hands and feet then to correct it in that they neither heare nor see nor smell nor handle nor walke In the sixt age The Emperour Iustinian setteth downe a law made by Theodosius and Valentinian which forbiddeth Churches to bee obscured with any images or painted tables In the seventh age When Images began to be set up in the Churches Serenus Bishop of Marsilis brake them downe which fact of his though Gregorie disliked because he thought that images might profitably be retained as lay-mens books yet in this hee commended his zeale that hee would by no meanes suffer them to bee worshipped In the seventh age There was a Councell held at Constantinople Anno 754. whereinlt was decreed by 338. Bishops in this manner Wee doe declare that all images of what nature soever made by the wicked art of the Painter be cast out of Christian Churches whosoever from this day forward shall dare to set up any images of God either in the Church or in a private house if hee be a Bishop let him bee deposed if he be a lay-man let him bee accursed Zonoras saith that in the hearing of all the people they openly forbad the worshipping of Images H. de orthodox fid l. 4. c. 17. orat de imag calling such as adored them idolater And in the yeare 794. Charles the great called a Councell of 300. Bishops of France Italie and Germany in which the second Synod of Nice which decreed the erecting and worshipping of images is refuted and condemned yea and some of the patrones of images as namely Durand and Gregorie the second professedly inveigh against all Images and Pictures made to represent the Deity or Trinitie it is unpossible saith Damascene that God who can neither bee seene by man nor circumscribed should be expressed in any shape or figure nay saith hee it is extreame madnesse and impietie to make a representation of the Godhead Ep. Greg. ad Leo. Imper. de imag in and Gregorie the second giveth this reason to Leo the Emperour why they painted not God the Father Quoniam quis sit non novimus because wee know not who hee is and the nature of God cannot be painted and set forth to mans sight In the eighth age Rhem. cont Hinc Laud. c. 20. Hincmarus Archbishop of Rhemes tells us that not long before his time a generall Synod was called in Germanie by Charles the great and therein by the rule of Scriptures and Fathers the Councell of Nice indeed saith he a wicked Councell touching images which some would have to bee broken in pieces and some to bee worshipped was utterly rejected In this age in the yeare
for his impudencie and ignorance two Sorbon Doctours Aurelius and Lallier have disciplined him to the purpose and I will bee 10th saevire in plagas vulnera Yea but some of these mens Workes are marked in the Roman Index saith the Iesuit they are so indeed to the eternall prayse of their ingenuity and to the everlasting infamie of the Romish Inquisitors crueltie who so deale with the witnesses of truth as Pope Sergius did with Formosus his predecessor after his death they mangle and deface them cutting off their thumbes and fingers wherewith they testified and signed the truth in their writings To the sixteenth In this Paragraph the Iesuit is totus in fermento it wonderfully transporteth him and putteth him in a cold sweat that the Knight should say out of Chemnitius that the second Synod of Nice in which Image-worship was established was condemned in the Councell of Frankford held in the yeare of our Lord 794. P. 308. The Magdeburgians saith hee and other your owne Authours affirme that that very Councell of Frankford did say an Anathema to all such as deface images is not this then abominable falshood in your friend Chemnitius to cite nay forge it against images and in you to follow him in it ne Saevi magne Sacerdos let not the Iesuit lay about him so furiously lest peradventure hee lend a blow to his best friends for besides other Historians of good note Hincmarus Archbishop of Rhemes P. 306. Hincma Rhem. advers Hincma Laudunens c. 20. Graecorum pseudo-Synodus destructa est penitùs abdicata Ado. Vien in cron aetat 6. pseudo-synodus quam septimam Graeci appellant pro imaginibus adorandis abdicata penitùs Idem habet Regino ad ann 794. Bellarmine lib. de Concil c. 7. Concilium Francofordiense reprobatur quantum ad alteram partem in qua exerrore damnatur septima Synodus whom himselfe calleth a Catholique indeed nay and Cardinall Bellarmine himselfe also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith as much as Chemnitius or the Knight to wit that the Councell of Nice was condemned in the Councell of Frankford neither doth the Anathema pronounced in that councell against such as deface images fall upon us who fight not against images as the Iconomachi did but against image-worship as that Councell of Frankford doth To the seventeenth The words of Poly dore Virgill are these Deinvent l. 6 c. 13. de simulacrorum cultu jam agamus quem non modò nostrae rellgionis expertes sed teste Hieronymo omnes ferèveteres sancti patres damnabant oh metum idololatriae Let us now speake of the Worship of images which not only those which were ignorant of our religion but as Saint Ierome testifieth almost all the ancient holy Fathers condemned for feare of idolatrie To this allegation the Iesuit saith that Polydore is to be understood of the Fathers of the Old Testament only Although Polydore hath not the word Old Testament but ancient Fathers and Saints which style the Church of Rome never attributed to any before Christ But bee it so let us take what hee granteth wee have then the testimonie of the true Church before Christs Incarnation against image-worship and this is advantage enough unlesse the Iesuit could confront their judgement by Christ and his Apostles or some of the Fathers of the New Testament Yet what if Polydore Virgill in that place nameth some of the Fathers in the New Testament Divus quoque Gregorius Serenum episcopum Marsiliensem reprehendu quòd imagines fregisset laudat quòd coli inhibuisset will not that stoppe the Iesuits mouth reade then a little further in Polydore in the same chapter courteous Reader and thou shalt meete with these words Saint Gregorie also reproveth Serenus the Bishop of Marsellis for breaking downe images and yet commendeth him in that hee forbad the worship of them To the eighteenth Peresius saith that there can bee no sound proofe brought either out of Scripture or tradition of the Church or common consent of Fathers or determination of a generall Councell or any other effectuall reason to perswade a man that the image of Christ L. de tradit nullum quod ego viderim afferunt validum fundamentum neque scripturas neque traditionent ecclesiae neque communem consensum sanctorum neque concilij generalis determinationem aliquam nec etiam rationem quâ hoc efficaciter suaderi posset scilicet imagines Christi sanctorum adorari debere eadem adoratione quâ res quae repraesent antur P. 242. and the Saints are to bee worshipped with the same adoration that the samplers are Is this nothing against you then Aquinas and in a manner all the Schoole-men Ludovicus Paramo Bernardus Pind Franciscus Petigianis Petrus de Cabrera Azotius Lamas Rubio Bustus quoted by the Bishop of Ely in his reply to Fisher with divers others reckoned up by Bellarmine l. 2. de imag c. 20. were no Papists For all the above-mentioned hold that opinion for Catholique which Peresius condemneth To the Nineteenth The more wee looke into Agobardus the greater reason wee have to make account of him for the first hee alledgeth the Councell of Eliberis against setting up of images in Churches next hee affirmeth that the ancients had pictures of Saints painted or carved ad recordandum non ad colendum to remember the Saints by them not to worship them Lastly hee averreth that there is no example in all the Scriptures or Fathers for adoration of images and what doth or can any Protestant say more against the doctrine of the Roman Church in this point then this Agobardus doth whom this Iesuit canonizeth for a saint neither can he put him off by saying Hic author cautè legendus est quoniam laborat eodem errore quo Agobardus reliqui ejus aetatis Galli qui negabant sacris imaginibus ullum deberi cultum religiosum that hee speaketh against Idoll-worship or some abuse of Images which crept in in his time for Bellarmine who better studied Agobardus then this Iesuit in his booke of Ecclesiasticall Writers ad annum 820. in his censure of Ionas Bishop of Orleans saith this Authour is to bee read with caution because hee was infected with the same opinion that Agobardus and other French Bishops of that age were who denie any religious worship to bee due to images To the twentieth Sententias loquitur Carnifex this is the first essay wee heard from this Iesuit but nothing to the purpose for wee grant that things that are good in themselves and of a necessarie and profitable use are not to bee taken away for the abuse but wee denie that Images in Churches are of that nature neither is his law-Axiome universally true Vtile per inutile non vitiatur that which is profitable is not corrupted or made bad by that which is unprofitable For the brazen Serpent in the Wildernesse was for a time utilis profitable curing them that had beene stung by the
were true might not a man thinke you tell as good a tale of some Protestants who in their pots have made so bold with Almighty God himselfe as to drinke a health to him and were not this a fine argument to prove that there is no God It is intollerable presiemption in the Knight to take upon him to censure so great a Councell as that of Trent Wherein the whole flower of the Catholique Church for learning and sanctity was gathered together the splendour of which Councell was so great that your night owle Heretiques durst not once appeare though they were invited to goe and come freely with all the security they could wish Whoreas the Knight saith that it is a senselesse and weake faith that giveth assent to doctrine as necessary to be believed which wanteth authority out of Scriptures and consent of Fathers I answer he knoweth not what he saith for all the Fathers agree that there are many things which men are bound to believe upon unwritten traditions whose authority you may see in great number in Bellarmine De verbo Dei l. 4. c 7. The consent of Doctours of the Catholique Church cannot more erre in one time then another the authority of the Church and assistance of the Holy Ghost being alwayes the same no lesse in one time then another Tertull. de prescript cap. 28. quod apud multos unum invenitur non est erratū sed traditum and Tertullians rule having still place as well in one age as another that which is the same amongst many is not errour but a tradition St. Paul thought he answered sufficiently for the defence of himselfe and offence of his contentious enemy when he said 1 Cor. 11. If any man seeme to be contentious we have no such custome nor the Churches of God It is false which the Knight againe repeateth that an article of faith cannot be warantable without authority of Scriptures for faith is more ancient then Scripture to say nothing of the times before Christ faith was taught by Christ himselfe without writing as also by the Apostles after him for many yeares without any word written As no lesse credite is to be given to the Apostolicall preaching then writing so no lesse credit is still to be given to their words delivered us by tradition then by their writings the credite and sense of the writings depending upon the same tradition St. Austine defendeth many points of faith De baptisme l. 2 c. 7. l. 5 c. 25. cont Maximin l. 3. c. 3. et Epist 174. de Genesi ad litteram l. 10. c. 23. l. de cura pro mortuis et Epist 118. de unit eccles c. 22. et tract 98. in Iohan. either onely or chiefely by tradition and the practise of the Catholique Church as single Baptisme against the Donatists consubstantiality of the Sonne the divinity of the Holy Ghost and even unbegottennesse of the Father against the Arrians and the Baptisme of children against the Pelagians to say nothing of prayer for the dead observation of the feasts of Easter Ascention Whitsontide and the like Nay this truth was so grounded with him that he accounted it most insolent madnesse to dispute against the common opinion and practise of the Catholique Church In his booke of the unity of the Church he saith that Christ beareth witnesse of his Church and in his Tractates upon John having occasion to handle those words of St. Paul If we or an Angell from Heaven c. wherewith the Knight almost concludeth every Section he thus commenteth upon them the Apostles did not say if any man preach more then yee have received but besides that which you have received for if he should say that he should prejudicate that is goe against himselfe who coveted to come to the Thessalonians that he might supply that which was wanting to their faith but he that supplieth addeth that which was lacking taketh not away that which was before these are the Saints very words in that place by which it is plaine that he taketh the word praeter besides not in that sense as to signifie more then is written as you would understand it but to signifie the same that contra St. Paul himselfe useth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 para besides Rom. 16.17 for contra and you in your owne Bibles translate it so I beseech you brethren marke them which cause divisions and offences contrary to the doctrine which you have learned and avoid them The Hammer AS Erucius the accuser of Roscius Amerinus having little to say against him Cic. pro Rosc Amer. to fill up the time rehearsed a great part of an invective which he had penned in former time against another defendant so the Iesuit here failing in his proofes for indulgences for which little or nothing can be said to fill up the Section transcribeth a discourse of his which he had formerly penned concerning the necessity of unwritten traditions which hath no affinity at all with the title of this Chapter de Indulgentiis In other paragraphs we finde him distracted and raving but in this he turneth Vagrant and therefore I am to follow him with a whip as the law in this case provideth Touching the point it selfe of Indulgences which Rivet fitly termeth Emulgences but the Iesuit the Churches Treasury whosoever relieth upon the superabundant merits and satisfaction of Saints for his absolution for his temporall punishment of sinne after this life shall finde according to the Greeke proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of treasure Eras Adag Thesauri Carbones glowing coales heaped upon his head in hell For neither are there any merits or superabundant satisfactions of Saints Luk. 17.10 Christ saying when you have done all you are unprofitable servants nor were there any could they be applied or imputed to any other men 2 Cor. 5.10 the Apostle teaching that every man shall receive according to that which himselfe hath done in his body whether it be good or evill 2 Cor. 11.15 nor hath the Pope any more power to dispose of this treasury for the remission of sinnes our Saviour Matth. 18. v. 18. and Iohn 20.23 conferring the same power of remitting sinnes upon all the Apostles which he promised to S. Peter Matth. 16. Neither if the Pope had any speciall power of granting Indulgences could it extend to the soules in Purgatory quia non sunt de foro Papae because they are not subject to the Popes court Serm 2. de defunct 9 9. as Gerson rightly concludeth Neither lastly can it be proved that there is any Purgatory fire for soules after this life St. Iohn expresly affirming that the blood of Christ purgeth us from all our sinnes 1 Iohn 1.7 the fire therefore of Purgatory is rightly termed chymerica and chymica chymericall and chymicall chymericall because a meere fiction and chymicall because by meanes of this fire they extract much gold The Apostle saith there is
etiam patres Ambrosius Hilarius c. minime loquuntur de indulgentiis Prierias cont Luth. de Indul. Indulgentiae authoritate scripturae non intuere nobis sed authoritate ecclesiae Romanorum Pontificum Major in 4. sent dist 2. q. 2. Difficile est modum indulgentiarum fundare authenticè in scripturâ sacrâ Roffensis artic 18. cont Luther Quamdiù nulla fuerat de purgatoria cura nemo quesivit indulgentias nam ex illo pendet omnis indulgentiarum estimatio ceperunt igitur indulgentiae postquam ad purgatorii cruciatus aliquandiù trepidatum erat The Scriptures speak not expressely of Indulgences neither the Fathers Austine Hilarie Ambrose Jerome c. Sylvester Prierias affirmeth that Pardons have not beene knowne to us by the authority of Scriptures but by the authority of the Church of Rome and the Popes Fisher Bishop of Rochester confesseth that of Purgatorie there is little or no mention amongst the ancient Fathers and that as long as Purgatory was not cared for there was no man sought for Pardons sith Purgatorie therefore hath beene so lately knowne and received of the whole Church who can now wonder concerning Indulgences And here Master Flood is at a stand his Flumen is turned into Stagnum for having made offer to answer Durand and finding that his answer would not hold his heart failed him and hee durst not venture to shape any answer at all to the Authours last mentioned namely Alfonsus a Castro Alfon. de verbo Indulg Harum usus in ecclesiâ videtur serò receptus de Transubst antiatime rara in antiquis mentio de purgatorio fere nulla quid ergo mirum si ad hunc modum contigeret de indalgentiis ut apud priscos nulla sir mentio Antonin part 1. tit 10. de indulgentiis nihil expressè habemus in sacrâ scripturà aut etiam patrum scriptis Cajet opus 15. 1. Nulla scriptura sacra nulla priscorum doctorum grecorum aut latinorum authoritas indulgentiarum ortum ad nostram deduxit notitiam Bellor de indul l. 1. c. 17. Neque mirum videri debet si authores antiquiores non habemus qui harum mentiorum faciunt whose words are There is nothing in Scripture lesse opened or wherof the ancient Fathers have lesse written than of Indulgences and it seemeth the use of them came but lately into the Church there is seldome any mention of Transubstantiation among the Ancients almost none of Purgatorie What marvell then if it so fall out with Indulgences that there should be no mention of them by the Ancients Antoninus There is not any expresse testimonie for proofe of Indulgences either in Scriptures or in the writings of the ancient Fathers Cajetan There is no authoritie of Scriptures or ancient Fathers Greeke or Latin that bringeth the originall of Indulgences to our knowledge Bellarmine It is not to be wondered if wee have not many ancient Authours which make mention of Indulgences for many things are reâ—â—â—ned in the Church onely by use and custome without writing See how the Romanists second one the other Bellarmine saith That not many ancient Authours make mention of Indulgences Cajetan and Antoninus say Not any Durand saith that The Scriptures speake not expresly of them Prierias saith That they speake not at all of them To the tenth The Indulgences those Fathers and Councells speake of have no more affinitie with the Pardon 's the Pope selleth now adaies than the Rivers of Paradise have with Styx or Avernos or Simon Peter with Simon Magus or Phillip the Apostle with Phillip King of Macedon as I shewed before To the eleventh The Iesuit hath neither proved the practise of the Catholike Church nor of the Romane time out of mind for Indulgences but onely practises of later times since manifold abuses crept into the Roman Church As for his negative Argument to wit that It is a strong evidence of consent for Indulgences because none is found to have spoken against them unlesse hee otherwise qualifie it it will no more prove Purgatorie or the lawfull use of Indulgences than it will prove there is a Common-wealth in Eutopia or Cities or Countries in the Moone or many worlds because peradventure none is found to have spoken or written against them And for the Waldenses that they were the first impugners of Indulgences is said by the Iesuit but not proved much lesse that these Waldenses were known Heretikes For they were farre from heresie by the confession of their greatest adversarie the Inquisitor Rainerius Cont. Wald. cap. 4. They live saith hee justly before men and believe all things well concerning God and all the Articles contained in the Creed Solummodo Romanam Ecclesiam blasphemant Clerum onely they speake evill of the Romane Church and Clergie To the twelfth It was happy for Durand that hee lived before the Inquisition and Index Expurgatorius Durand in 4. sent dist 2. q. 3. Quod dictuÌ„ est Petro. Mat. 16. tibi dabo claves c. intelligitur de potestate ei data in foro poenitentiae de collatione autem indulgentiarum non est quomodò debeat intelligi sancti enim Ambrosius Hilarius Augustinus Hieronimus minime loquntur de indulgentiis For he argueth so strongly against Indulgences saying that Little can be spoken of any certainty concerning them because the Scripture speaketh not expressely of them for what is spoken Matthew the 16. to Peter I will give thee the Keyes and whatsoever thou bindest on earth shall be bound in heaven is understood of the power given him in the penitentiall Court and cannot be understood of the bestowing of Indulgences for the holy Fathers Ambrose Hilarie Augustine Jerome speake not at all of Indulgences that his writings if not his person would have beene purged by fire if hee had lived in these times yet true it is that having argued strongly against Indulgences and the Church Treasurie so farre as it consisteth of the merit of Saints hee bethought himselfe and pro formâ alleageth to the contrarie the Custome and Doctrine of the Church meaning the Romane Church whose lash hee feared if hee should not have given backe that by Whole-sale which hee had taken away from her by Re-tale It s true also that hee mentions Indulgences at the stations of Rome in the dayes of Saint Gregory but let it be noted that Gregory is without the compasse of the Primitive times and that hee was interested in the cause for Purgatorie fiers began to singe men in his time and thereupon Indulgences to be in request which afterwards proved a Staple commoditie to the See of Rome Lastly Mart. Epig. de Lab. Non es crede mihi bonus quid ergo ut verum loquar optimus malorum Pisones Senecasque Memmiosque et Crispos mihi redde sed priores fies protinus ultimus bonorum as Martial writeth of Labulla it may be truly said of this Gregory that hee was the worst of the good and best of
of either to the notable preiudice of faith and the salvation of soules I reply first that for five of the seven as was discussed at large Section the fourth the Iesuit is so farre from any certainty that indeede he can bring no probability that there be any such Sacraments in the Catholike Church and for the other two which we acknowledge to be Sacraments properly so called he cannot be certaine that they are ever effectually administred in his Church according to their owne Tenents who suspend the efficacy of them upon the Priests intention Nay farther he cannot be certaine that they have any Church at all amongst them for there can be no Church as they teach without a visible succession of lawfull Pastours whereof hee cannot be certaine sith no man knoweth whether the Bishops who ordained their Priests or the Archbishop who ordained their Bishops or the Pope who consecrated their Archbishops intended that which your Church intendeth and if there failed an intention in any of all these or in him who baptized or ordained their first Pope since the Bishops of Rome began to be Popes hee hath no certainty according to his owne grounds of any Priesthood or Christianitie in his Church To the seventh I never heard before that it could be good or any way profitable surdo fabulum narrare to tell a Tale in the care of a deafe man Where doe the Scriptures or ancient Fathers give any approbation to such senslesse devotion can a man call upon him with faith or any hope of obtaining his suit whom hee conceiveth to be out of his hearing Yea but Gabriel Biel speaketh not doubtfully but certainly of Invocation though hee seeme to doubt of the manner how Saints in heaven know our necessities on earth Biel indeed lispeth somewhat that way but hee speaketh not plaine hee saith Invocantur sancti not sancti sant invocandi hee speaketh confidently and certainly of the practise of the Romane Church out not of the truth of this point of the Romish Faith that Saints ought to be called upon for that hee taught In Can. Missae Dist 31. videri probabile that It may seeme probable that God revealeth to Saints all those suits which men present unto them consequently holdeth that it may seeme also probable that the living may pray unto them But what is this his probabile or Peter Lumbards not incredibile to build an Article of Faith upon Yea but Peter Lumbard though hee make some doubt whether the Saints heare our Prayers as they proceed from us they being in Heaven and wee in Earth they being but in one place Sicut enim Angelis ita etiam sanctis qui Deo assistant petitiones nostrae innotescunt in verbo Dei quod contemplantur and those that call upon them in a million of places distant farre one from the other yet Hee maketh no doubt of their knowing and seeing our Prayers in the Word of God as the Angels doe I answer that this imaginarie Glasse of the Schoolemen wherein they conceive that the Saints and Angels see all things by the contemplation of God in whom are all things hath beene long agoe battered in pieces For if because they see God they must needs see all things that are in him and know all that hee knoweth it would hereupon insue that the Saints knowledge should be infinite as Gods is that they should know the day and houre when Christ shall come to judgement contrary to the expresse words of our Saviour Marke 13.32 that they should know the secrets of all hearts which the Scripture ascribeth as a singular prerogative to God To avoid these Rockes if our Adversaries will confine the knowledge of the Saints or Angels to such things onely as God shall be pleased to reveale unto them they beg then the point in question which they ought to prove viz. That God will reveale to every Saint what every man on earth prayeth to him for To the eighth First the Iesuit in this answer flatly contradicteth Cajetan whom hee undertaketh to defend for if the Church groundeth not the canonization of Saints upon the report of miracles voyced on them Cajetans Argument in that place is weak and of no force Secondly for the authoritie of the See Apostolike and the infallibility of the Popes judgement they are as uncertaine or more then that such persons canonized by the Pope are Saints L. 3. ep 3. nec quisquam sibi quod soli filio tribuit pater vindicare se putet ut ad areum pargandam c. 1 Kings 8.39 Saint Cyprian in his time severely censured those who arrogated to themselves that which the Father hath given to the Sonne onely to wit in the floore of the Church to take the fanne in his hand and sever the Wheat from the Chaffe If God onely knoweth the hearts of all the children of men either the Pope must be God as the Canonists blasphemously called him or hee cannot infallibly know who are true Saints and sincerely beleeve and love God As for Saint Austines complaint that many were worshipped by men on earth that are tormented by the devill in hell they are indefinitely spoken and not restrained to Donatists or any other Heretikes yet were it so wee may see in those Donatists a perfect picture of Papists For what Donatus did in Affrica that doth the Pope in Europe hee canonizeth those of his faction for Saints And as the Donatists gave the honour of Martyrs to those who justly suffered death for Robberies and Murders so doe the Papists crowne the heads of Murderers and Traitours with the garland of Martyrdome witnesse Becket Campian Oldcorne and Garnet whereof the first standeth in the Kalender of Romish Saints the later in the Register of Jesuiticall Martyrs Neither can the Iesuit so easily fillip off the testimonie of Cassander as if hee taxed the ignorant for making a Saint of a Thiefe Cassan consult art 2. and no way touched upon the Pope or your Church for hee layeth not the blame upon the people as the Iesuit here doth but saith simply that Saint Martin found a place honoured in the name of a holy Martyr to be the sepulcher of a wicked Robber Secondly 't is well knowne that the people cry not up at first a Saint or Martyr after his death but the Priests who voyce miracles upon them and keepe their Shrines and Reliques and by shewing them to the people make no lesse gaine than Demetrius and his fellow Crafts-men did of their silver Shrines of Diana To the ninth As hee that plucks the stickes out of the Chimney one by one at last puts out the fire so the Knight by loosening or quite removing the fuell of Purgatorie fire consequently extinguisheth it If all the parts and circumstances of the Doctrine of Popish Purgatory are doubtfull and uncertaine the whole certainly can be no Article of Faith but the Antecedent the Knight proves out of Bellarmine Dominicus a Soto Fisher
Bishop of Rochester Gregorie the great and venerable Bede let the Iesuit therefore looke to the Consequent The Church of Rome commandeth every one upon paine of hell-fire to beleeve a temporarie purging fire after this life First upon what ground Scripture or unanimous consent of Fathers or Tradition of the Catholike Church no such thing But upon apparitions of dead men and testimonie of Spirits whether good Spirits or evill they cannot tell Next wee demand what soules and how long doe they contine there To this they must answer likewise Ignoramus Soto thinketh that none continueth in this purgation ten yeares If this be true saith Bellarmine No soule needs to stay in purging one houre Thirdly the soules that are supposed to be there till their sinnes are purged where with are they purged With fire onely so saith Sir Thomas Moore and proves it out of Zacharie 9.11 Thou hast delivered the prisoners out of the place where there is no water or with water and fire so saith Gregorie in his Dialogues lib. 4. Some are purged by fire and some by bathes and Fisher Bishop of Rochester proves it out of those words of the Psalmist Wee have passed thorow fire and water Fourthly admit they are purged by fire whether is this fire materiall or metaphoricall Ignoramus Wee know not saith Bellarmine lib. 2. de Purg. cap. 6. Lastly is there any mittigation of this paine in Purgatorie or no They cannot tell this neither For venerable Bede hist Ang. lib. 5. tels us of the apparition of a Ghost reporting that There was an infernall place where soules suffered no paine where they had a brooke running through it Neither is it improbable saith Bellarmine l. 2. de Purg. cap. 7. that there should be such an honorable prison which is a most milde and temperate Purgatorie Yea but saith the Iesuit Saint Austin is a firme man for Purgatorie and hee will prove it out of that booke of Enchiridion and place quoted by the Knight Resolutely spoken but so falsly Encharid ad Laurent c 69. Tale aliquid etiam post hanc vitam fieri incredibile non est et utrum ita sit quaeri potest et ut inveniri aut latere possit nonnullos fideles per ignem quendam purgaiorium salvari non tamen tales de quibus dictū est regnum Dei non posside bant that in this very booke chapter 69 Saint Austine speaking of a purging fire and commenting upon the words of Saint Paul Hee shall be saved as it were by fire addeth immediately It is not unlikely that some such thing may be after this life but whether it be so or no it may be argued and whether it can be found or not found that some Beleevers are saved by a purging fire yet it is certaine that none of them shall be saved of whom the Apostle saith they shall not inherit the Kingdome of God And in the same booke chapter 109. he resolves that All soules from the day of their death to their resurrection abide in expectation what shall become of them and are reserved in secret receptacles accordingly as they deserve either torment or ease These hidden Cells or Receptacles wheresoever they are scituated in St. Austins judgment C. 109. Tempus quod inter hominis mortem ultimam resurrectionem interpositum est animus abditis receptaculis continet sicut unaqueque digna est vel requiae vel arumnâ certaine it is they are not in the Popish Purgatory for St. Austine placeth in these secret Mansions all soules indifferently good or bad whereas the Popish Purgatory is restrained only to those of a middle condition being neither exceeding good nor exceeding bad Againe in St. Austines hidden repositories some soules have ease and some paine as each deserveth but in the Romish Purgatory all soules are in little-ease being tormented in a flame little differing from Hell fire or rather nothing at all save onely in time the paines are as grievous but not so durable Else where St. Austine is most direct against Purgatory and wholly for us as namely de peceat meritis de remissione l. 1. c. 28. There is no middle or third place saith he but he must needs be with the Devill who is not with Christ And Hypog l. 5. The first place the faith of Catholikes by divine authority beleeveth to be the Kingdome of Heaven the second to be Hell tertium locum penitùs ignoramus the third place we are alltogether ignorant of and in his booke de vanit seculi cap. 1. Know that when the soule is seperated from the body statim presently it is either placed in Paradise for his good worke or cast headlong into the bottome of hell for his sinnes Neither can the Iesuit evade by saying that there are two onely places where the soules remaine finally and eternally to wit Heaven and Hell but yet that there is a third place where the bodies fry in purging for a time for St. Austine speakes of all soules in generall both good and bad and saith that statim that is presently upon death they are receaved into Heaven or throwne into Hell and therefore stay no time in a Third place What then say we to the passage in which the Iesuit so triumpheth Enchirid. ad Laurenc c. 110. Neither is it to be denied that the soules of the dead are relieved by the piety of their friends living when the Sacrifice of our Mediatour is offered for them and Almes given in the Church We answer that where St. Austine is not constant to himselfe we are not bound to stand to his authority and therefore we appeale from Saint Austine missing his way in this place to the same Austine Nullum auxilium misericordiae potest preberi a justis defunctorum animabus etiamsi justi praebere velint quia est immutabilis divina sententia Qualis quisque moritur talis a Deo judicatur nec potest mutari corrigi vel minus dimia sententia hitting his way elsewhere namely l. 2. Quest Evan. c. 38. There can be no helpe of mercy afforded by just men to the soules of the deceased although the righteous would never so faine have it so because the sentence of God is immutable and Ep. 80. ad Hesich such as a man is when he dieth for such he is judged of God neither can the sentence of God be changed corrected or diminished As for Mr. Anthony Alcots confession that Saint Austines opinion was for purgatorie it maketh not for the Iesuit but against him for he saith it was his opinion not his resolved judgment and his opinion at one place and at one time which after he retracted and resolved the cleane contrary as Mr. Alcots there in part sheweth and Danaeus most fully in his Comment upon St. Austine his Enchiridian ad Laurentium To the tenth If all Papists did agree in this that all Images were to be worshipped but not as Gods yet are they at odds in other
there is no controversie betweene them and us concerning the immaculate conception of our Lady whereas both Chemnitius and Reynolds many other Protestant writers have overthrowne the ground of their feast of the immaculate conception of our Lady and all reformed Churches in generall have strucke that feast out of the Calender and the title of the 15. Article of religion of Christ alone without sinne sheweth to the world that we beleeve it to be the prerogative of our blessed Saviour among all the Sonnes of Adam that he alone was free from all originall and actuall sinne And now Master Flood sith you are taken in so many and fowle untruths in one Chapter I hope the Reader will not envie you that Guerdon which Aristotle bestowes upon a lewd and lowd Lyer not to be credited when he speaketh the truth Concerning Razing of Records and clipping Authors tongues Spectacles Chap. 13. a page 435. usque ad 446. BECAVSE there have beene many bookes published this last age by occasion of Haeresie and liberty which came therewith to the great prejudice of the Catholike faith there hath beene a course taken for the restraint of all such not onely writings of Haeretikes but even of Catholikes which have any tang of haeresie and this kinde of care hath beene ever used in the Catholike Church So wee see in Scripture it selfe some that followed curiosities becomming Christians confessed their deedes and burnt their bookes Gelasius in the yeare 490. maketh a Catalogue of haereticall bookes which he forbiddeth and I would know of the Knight or any man else that cryeth so bitterly against our Index Expurgatorius what he can say against it that he may not say against this Decree and Councell of Gelasius and against which we may not defend our selves by opposing it as a buckler against all their darts Sith all swarving from the rule of faith is a declining to haeresie it appertaineth to the Catholike Roman Church which as Gelasius saith hath neither spot nor wrinkle to prevent the danger that may come by such bookes forbidding the use of them It were a more dangerous and unnaturall part in the Church not to use this care then it were in a mother that should see sugar and rats-bane lie together and seeing her child going to taste thereof should forbeare to warne it I will not stand particularly to examine every Author and justifie the inquisition onely I cannot omit one Author called Bertram whom of all men living me thinkes the Knight should never so much as have named considering how much disgrace he hath sustained by translating that booke and ventring his owne credit and the credit of his Church upon the faith thereof Another thing I am to note concerning his quoting the Canon of the Councell of Laodicea wherein first is to be noted his error in Chronologie concerning the time of this Councell which he maketh to be in the yeare 368. forty three yeares after the first Councell at Nice whereas it was celebrated before that Councell Secondly his corruption in the translation and cutting off the Canon which is thus non oportet relictâ ecclesiâ ad angelos abominandae idolatriae congregationes facere quicunque autem inventus fuerit occulte huic idololatriae vacans anathema sit Now where in this Canon doth the Knight finde the word invocation of Angells which is the thing he pretendeth to be forbidden Whereas the Knight objecteth to us the recantation of Henry Buxhorne who was sometime appointed to put in execution the tyrannicall Decree of the inquisitors and had noted 600. severall passages to be spunged and blotted out which animadversions of his he wished he could have washed away with his teares and blood his heart being smitten and his eyes open by the mercy of God I answere if such matter will serve the Knights turne he may have enough neither neede I search corners to finde out such obscure fellowes as this Buxhorne he might bring the Fathers of the Knights religion for example Luther Calvine Zuinglius Beza Carolstadius and who not for though they might pretend severall causes yet there was one principall one which consisted indeede in the smiting of their hearts with a fiery dart of carnall love and when they found an Eve to give them an Apple then their eyes were opened and so it proved also with their friend Buxhorne as I shall shew by a briefe story of his life most authentically related by that grave and Holy man Oliverius of the society of Jesus Henry Buxhorne a licentiate of Divinity c. It was not the razing then of evidences that made Buxhorne fall from his faith but there were certaine Lutheran baites wherewith many of them were catched which were aurum gloria delitiae veneres gold glory delights and Venus of which some are catched with one and some with another The Hammer IN the former Section the Iesuit shewed himselfe a prevaricatour but in this a cowardly runnagate For to the mangling of authors and razing out of Records objected against him namely this marginall note out of Stephanus his Bible Deus prohibet sculptilia fieri This Glosse upon Gratian the Priest cannot say significatively of the bread This is my Body without telling a lie Cassanders observation upon the same words that setting aside the authoritie of the Church they prove not sufficiently Transubstantiation Cassanders whole Tract concerning the Communion in both kinds Vdalricus his Epistle touching the lawfulnesse of Priests marriage Anselmes Treatise concerning the visitation of the sicke together with divers passages in Cassander against merit in Polydor Virgil against Images in Langus against Transubstantiation in Ferus against the Popes supremacie The Iesuit answereth nothing at all in particular but onely applies Salves in generall which no way heale the wounds given by the Knight to the Inquisitors as the Reader shall see by taking them off one after another and viewing the Sores To the first The Iesuits instance is wide from the purpose For those Books were not burnt by any decree of the Church much lesse the Church of Rome which was not then in being but by the owners of them to testifie their unfeined Repentance for so wee reade Acts 19.19 Many also of them brought their Bookes together and burned them before all men and they counted the price of them and found it 50000 pieces of silver Secondly these Bookes which the owners burnt of their owne accord were Bookes of such as used curious Arts that is Books of Art-magick Necromancie Sorcerie and the like Whereas the Bookes which the Romish Inquisitours either mangle or utterly deface are Christian Treatises written for the most part by them that lived and died in the bosome and peace of the Church of Rome To the second This Decree of Gelasius which the Iesuit opposeth as a Buckler against all our darts is not altogether approved by the present Romane Church for in reckoning the Canonicall bookes of Scripture the Pope there excludeth the booke
Spiridion that famous Bishop of Cyprus Eccles Hist l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they lived in wedlocke and had many children without any disparagement at all to their Sacred function As the Rod of Aaron in these brought forth fruit in Holy Matrimony so it budded also in others in our Church who followed virginall chastity and lead a single life as Iewell Reinolds Andrewes Lakes and many other reverend Prelates and Doctors who for eminent learning and examplary life may compare with any of the Romish Mitred Prelates or late Canonized Saints Neither can they pretend that any Eve gave these an Apple whereby their eyes were opened but on the contrary we can produce many a Lucretia who have given Apples to their Popes Lucretia nomine sed re Thais Alexandri filia sponsa nurus whereby their eyes have beene blinded and their reputation for ever blasted See Picus Mirandula his oration extant in Fasciculus rerum expetendum fugiendum and Mantuan his Poem Sanctus ager scurris venerabilis ara cinaedis Servit honorandae Divûm Ganymedibus aedes As for Olivereus Manareus his Legend of Buxhorne if the Reader will be pleased to peruse an apologie for this Buxhorne written to the Chancellor of Lovan wherein the true cause is related for which this licentiate Divine abandoned the Papacy he shall finde in that treatise printed in the yeare of our Lord 1625 a Rowland for his Oliver or Oliverius Manareus the Iesuit to whose relation as much credit is to be given as to Cocleus his History of Luther and Bolsecs of Calvin The Devill the grand Calumniator hath suborned in all ages men of prostituted consciences and corrupt mindes and mouthes to staine with their impure breath the golden and the silver vessells of the Sanctuarie but Illi linguarum nos aurium dominsumus their tongues are their owne they may speake what malice dictateth our eares are our owne and we will hearken unto and assent onely to what truth confirmeth As for their Lutheran baits he mentioneth aurum gloria dilitiae veneres gold glory delights and Venus if these things abound any where it is in the Roman Church where the Pope who pretends himselfe to be the successor of Peter the fisher fisheth with a golden hooke and baits it with fleshly lusts what so pompeous and glorious as his Holinesse triple Crowne and his Cardinals Hats and his Bishops Miters and Croziours for what sence hath not the Romish Religion baits for the eyes they have gawdie shewes for the eares most melodious musicke for the smell sweetest incense and perfumes for the taste feasts without number for the touch whole streets of Curtezans not onely in Rome it selfe but in all the Popes Townes which are commonly knowne by this fowle Cognizance Concerning our adversaries their blasphemous exceptions against the Scripture Spectacles Chap. 14. à page 447. usque ad 463. THough Catholikes hold for most certaine that the Scripture is not the sole rule of faith nor that out of it alone all controversies can be decided as for example in particular which bookes be Canonicall Scripture which not yet for most things now a dayes in controversie many Catholikes have offered to trie the matter onely by Scripture Though Catholikes ground many points upon tradition and practice of the Church yet they ground others upon plaine and expresse authority of Scripture from which Protestants are faine to flie running to this or that corner of I know not what figurative or tropicall interpretation Though the Pope question not much lesse condemne Scriptures of obscurity and insufficiency yet his Apostles and Evangelists have left some things in writing of which some are hard even by the judgment of Scripture it selfe for so saith Saint Peter of the Epistle of Saint Paul which saith he the unlearned and unconstant doe abuse as they doe other Scriptures to their owne perdition If any condemne the Scripture of insufficiency it is St. John in saying that all things are not written and St. Paul in willing the Thessalonians to hold the traditions which they had learned whether by speech or letter Whereas the Knight chargeth us with ranking the Bible in the first place of prohibited bookes wee say it is false for it is not in the Catalogue of such bookes onely in the rules which concernes the Index there is mentioned how the free use of vulgar translations is not to be permitted but for the Latine vulgar translation there is no manner of restraint though if there had beene we might very well have warranted it by the authority of St. Jerome who did no way admit such free use even of the Latine Bibles It is no such crime to forbid the reading of Scripture to some sort of people as may appeare by the testimony of this holy Father who in the same place saith moreover that the beginning of Genesis and the beginning and end of Ezekiel were not to be read by the Iewes till they came to thirties yeare of age A kinde of forbidding of reading the Scripture is no derogation but a great commendation of it for they are forbidden to be read out of reverence and honour due unto them and in regard of the danger which may come by them not of themselves but in regard of the weakenesse of the Reader for want of necessary learning and humility For Cornelius Agrippa it maketh no more matter what he saith then what the Knight saith for it is but aske my brother if I be a theefe Not to answer the places objected by the Knight out of Lindan Lessius Turrian and Pighius I say in generall that those things are spoken not of the Scripture as it is in it selfe that is consisting of both words and meaning but of bare words and letters only which Haeretikes still do and ever have abused as the Devill himselfe did to our Saviour and in this sense it is a wood of theeves Our Authors say no more then St. Jerome doth in effect Marcion Basilides and other plagues of Haeretikes have not the Gospell of God Comment in 1. ad Gal. because they have not the Holy Ghost without whom it becommeth the Gospell of man which is taught nor let us thinke that the Gospell consisteth in the words of Scripture but in the sense not in the superficies or barke but in the pith not in the leaves of speech but in the roote of reason so that if the Knight will say any more of this matter he must undertake the quarrell against St. Ierome Lessius in particular whom the Knight most up braideth to us is farre from saying that the Scripture is uncertaine in it selfe that is that the doctrine thereof is doubtfull but onely that our rule will be uncertaine or rather wee uncertaine of the rule because wee cannot know the Scripture by it selfe It is not all one to say that Scripture alone is no sufficient Rule and to say it is imperfect For although the Knight imagineth that the
us of supernaturall truth but Scripture as is abundantly proved by Saint Austine If any thing be confirmed by perspicuous authority of Canonicall Scriptures we must without any doubt or haesitation beleeve it but to other witnesses or testimonies we may give credit as we see cause and in his 97. Epistle to St. Ierome I have learned to yeeld that honour and reverence onely to the Canonicall Scriptures that I most firmely beleeve that no Author of them could erre in any thing he wrot and in his booke de natura gratia I professe my selfe free in all such writings of men because I owe absolute consent without any demurre or staggering onely to the Canonicall bookes of Scripture To the same purpose he writeth against Faustus the Manichee l. 11. c. 5. and ep 48. But what neede I presse St. Austine when the evident letter of Scripture is for this truth Titus 1.2 Rom. 3.4 God cannot lie and let God be true and every man a lier that is subject to error and falsehood Againe the Scriptures are sufficient to instruct us in all points necessary to salvation therefore every article of divine faith is evidently grounded upon Scripture The Antecedent I thus prove 2 Tim. 3.15.16 whatsoever is profitable for doctrine for reproofe for correction for instruction in righteousnesse in such sort that it is able to make a man wise unto salvation and perfect to every good worke is sufficient to instruct in all points of salvation but the Scripture is so profitable that it is able to make wise unto salvation and perfect to every good worke Ergo It is sufficient to instruct in all points necessary to salvation The major is evident ex terminis the minor is the letter of the text and that the adversary may not except that this is my collection onely L. 3. Advers haer c. 1. Non per alios dispo sitionem salutis nostrae cognovimus quam per cos per quos evangelium ad nos pervenit quod quidem tunc preconiaverunt postea per Dei volun tatem nobis in Scripturis tradiderunt fundamentum columnam fidei nostrae futuram Aug. l. 3. cont Lit. Petil. c. 6. Sive de Chrlsto sive de ejus ecclesia sive de quacunque re quae pertinet ad fidem vitamque nostram non dicom si nos nequaquam comparandi ei quid dixit si nos sed omnino quod seturus adjecit si Angelus de Coelo vobis annunciaverit praeterquam quod in Scripturis Legalibus Evangelicis accepistis anathema sit I will produce to him impregnable testimonies of the ancient Fathers Irenaeus We have not knowne by others the meanes which God hath appointed for our salvation then by those by whom the Gospell came unto us which at the first the Apostles preached by word of mouth but afterwards by the will of God delivered in writing to be the foundation and pillar of our faith The second is Saint Austine Whether concerning Christ or concerning his Church or concerning any thing that pertaineth to our faith and life I will not say if we but even as he going forward addeth if an Angell from Heaven shall preach unto you any thing but what you have received in the Scriptures of the law and the Gospell accursed be hee Yea but the Iesuit objecteth against us and these Holy Fathers that by the Scriptures we cannot prove which bookes of Scripture are Canonicall and which are not I answere first our question here is not of the principles of Divinity but of Theologicall conclusions Now that Scripture is the word of God and that these bookes are Canonicall Scriptures are principles in Divinity and therefore not to be proved according to the rule of the great Philosopher in the same science It is sufficient to make good our Tenet that the Canonicall Scriptures being presupposed as principles every conclusion de fide may be deduced out of them Secondly that such bookes of Holy Scriptures are Canonicall and the rest which are knowne by the name of Apochrypha are not Canonicall is proved by arguments and testimonies drawne out of Scripture it selfe by Whitaker Disputatione de sacrâ Scripturâ controversiâ primâ by Reynolds most copiously in his Censura librorum Apochryphorum Thirdly I retorte the Iesuits argument against himselfe when they teach tradition is part of Gods word how prove they it to be so by Scripture or Tradition by Scripture they cannot prove that unwritten traditions are Gods word if they prove it by Tradition then they begge the point in question and prove idem per idem To the second The Romanists ground some doctrines of their faith upon the letter of Scripture but it is that letter which killeth as for example they ground their carnall presence of Christ in the Sacrament upon those words in the sixt of St. Iohn unlesse yee eate the flesh of the Sonne of God and drinke his blood you have no life in you which words if you take according to the letter this letter killeth saith Origen but it is the spirit saith our Saviour that quickeneth the flesh profiteth nothing the words which I speake unto you they are spirit and they are life Iohn 6.63 He that pierceth the barke and commeth to the sap runneth not from the tree of life but rather runneth to it so doe we when we leave the barke of the letter upon necessary occasions and pierce into the heart and draw out the sap of the spirituall meaning To presse the letter of Scripture against the spirituall meaning and analogie of faith is not onely Iewish but Haereticall For example The Anthropomorphites ground their haeresie upon plaine and expresse words of Scripture from which to use the Iesuits owne words All Orthodox Divines are faine to flie to figurative and tropicall interpretations To the third First Saint Peter saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in which Epistles of St. Paul but in which points and heads of doctrine many things are hard to be understood Secondly though some points be hard to be understood in themselves or are obscurely set downe in Scripture it followeth not from thence that all things necessary to salvation are not plainely delivered therein For as before I proved out of Saint Austine and Saint Chrysostome Among thuse things which are plainly delivered in Scriptures all such points are found as containe faith and manners all things that are necessarie are manifest Thirdly those things which are obscurely set downe in Saint Pauls Epistles may be and are elsewhere in holy Scriptures more perspicuously delivered Lastly Saint Peter saith not that those things are hard to be understood simply and to all men but to the ignorant and unstable who wrest all Scripture to their owne destruction Among which number the Iesuit must reckon himselfe and his associates before they can fit this text to their purpose To the fourth First this passage out of Saint Iohn hath beene discussed
before and cleered where I shewed that it maketh nothing against but strongly for the sufficiencie of Scripture to instruct in all points necessarie to salvation For though all Christs speeches and actions are not registred by the Evangelist yet as Saint Austine rightly inferreth out of the words following haec scripta sunt ut credatis credentes vitam aeternam habeatis 2 Thess 2.15 electa sunt quae saluti credentium sufficerent Such things were made choice of to be written Ver. 2. And Paul as his manner was went unto them of Thessalonica and three Sabbath dayes reasoned with them out of the Scriptures as might suffice for the salvation of all Beleevers Neither is that text of Saint Paul any whit derogatorie to the perfection of Scriptures for whatsoever hee meanes by Tradition per Sermonem taught by word of mouth it is certaine out of the seventeenth of the Acts that all Saint Pauls speech and discourse to the Thessaloinans whereunto the words have reference were out of Scripture Secondly the words themselves Tenete traditiones quas dedicistis sive per sermonem sive per Epistolam import not that the Apostle delivered divers things to them in writing by an Epistle and without writing by word of mouth but that he preached to them and taught them the Christian doctrine both wayes by Letters and by speech and that they should have as much care of his writings as of those things hee spake to them in presence Thirdly admit they were different things which hee spake to them and which hee wrote all that can be from thence inferred is but this that all points of saving Doctrine are not written in this Epistle of Saint Paul to the Thessalonians which may be granted without any prejudice to our Tenet For those things that are not written in that Epistle might be and undoubtedly are written in other of his Epistles or other bookes of holy Scripture To the fift Saint Ierome is not against the free use of Scripture in the vulgar tongue for hee himselfe translated the Scriptures into the vulgar tongue of the Dalmatians hee dedicates his Commentarie upon Scripture to Lay-persons yea many of them to women whom he exhorteth Haec monilia in pectore haec in auribus hereant to account them as their chiefe casket of Iewels let these Iewels hang upon your neckes and in your eares Epist ad Demetriad wherein hee much commendeth the Husbandmen about Bethlem for being so perfect in Scriptures that They had the Psalmes of David by heart and sang them as they followed the Plow Arator stivam tenens cantat Davidicum melos he instructeth Laeta a religious Matron how to bring up her daughter in the knowledge of the Scriptures and what method to observe in the reading thereof Progemmis serico divinos codices amet In steed of silks and precious stones let her handle the books of holy Scripture let her first learne the Psalter c. discat primo Psalterium his se Canticis avocet in Proverbiis Salomonis erudiatur ad vitam In Ecclesiaste consuescat quae mundi sunt calcare In Iob virtutis patientiae exempla sectetur Ad evangelia transeat nunquam eapositura de manibus c. Neither are the words you quote out of him against the free use of the Scripture but against the practise of some forward persons who Lapwing-like offer to flye with a piece of the shell on their head taking upon them to expound holy Scriptures to others which they understand not themselves and to teach that which they never learned docent quod nunquam didicorunt To the sixt This practise of the Iewes concludeth nothing at all but that those passages of Scripture above mentioned are very difficult and subject to misconstruction and therefore require a discreet Reader of ripe yeares and judgement Whether this their practise be commendable or no in restraining all before they arrive to thirty from reading those passages of Scripture I dispute not but this is certaine that even this custome of theirs which the Iesuit brings against us makes for us for they permitted all men before thirty to reade all other chapters of holy Scriptures and after thirty these also To the seventh The honour the Papists doe the Scriptures in prohibiting them to be read is like the favour she did her Paramour in the Poet Quae prae amore exclusit foras which out of pure love thrust him out of doores The greatest honour wee can doe Gods holy Oracles is diligently to reade them attentively to heare them humbly to obey them and daily to search them as the deeds and evidences of our salvation Ioh. 5.39 according to the Precept of our blessed Saviour Search the Scriptures for in them yee thinke yee have eternall life and they are they which testifie of mee As for the Iesuits reason drawne from the weaknesse of the Readers it is very weake and of no force at all Psal 19 7. Prov. 1.4 First because the Scriptures were written to give knowledge to the simple and wisedome to the unlearned Secondly because if this his reason were good their Church should prohibit all other bookes as well as Scriptures or rather much more than Scriptures in regard there are errours in them but none in Scriptures and God hath promised a speciall blessing to those who in obedience to his ordinance diligently reade and study the holy Scriptures which hee hath not to those that reade other books To the eight This Proverb might most rightly have beene applied to the Iesuit in the former Section when he a Iesuit produced Oliverius Manerius a Jesuit against Henry Buxhorne Deane of Tyelmond then hee said in effect Aske my brother Jesuit if I be a thiefe or rather a slanderer But it no way fitteth Cornelius Agrippa and the Knight the one being a zealous Protestant the other a professed Papist though discovering and ingeniously confessing divers abuses in the Papacie If hee were as the Iesuit sayes a Magician because hee wrote of Art-magicke what were Pope Hildebrand and Sylvester who not onely studied but also practised the black-Art as Benocardinalis Platina and others write To the ninth The Iesuit will not stand answering every one severally because hee dare not keepe that station for feare of Gun-shot For the answer hee giveth in generall it is false and absurd if not impious false because it is certaine that those similitudes cannot be applied to the letter onely without the meaning nor doe the Heretikes now a dayes nor did the Devill himselfe alleage onely the letter and syllables of Scripture but the meaning also 2 Pet. 4.16 though perverting and wresting it to an evill end and drawing false conclusions from it Hee that calleth the Scriptures Sybils Prophecies blasphemously carpeth at the obscuritie of the meaning and Pighius who compared it to a nose of wax impiously taxeth the diversitie of senses and interpretations which the Scripture is
the Protestants in their preaching and writings upon Scripture have beene farre more laborious then the Papists Name me one Papist who Preached so often and wrote so accurately upon the Holy Scriptures as Calvin I grant their bookes exceede in bulke and number because they have a hundred to one and they abound with leisure and meanes having many thousands maintained in their monasteries who are not charged as our Divines are with care of soules and perpetuall labours in their Pastorall function To the sixteenth If it were sufficient to bandy sentences without proofe and words without reasons how easily could we say mutato nomine de te fabula narratur It is but changing the names of Marcion Valentine and Apelles into Bellarmine Valentia and Lessius or if you will into Iohn Flood and it will fit as well as if it were made for him How proves he that Papists are in the Church and Protestants out of it He shall never prove but that we have as good title and much better to the Holy Scriptures the deedes and evidences of our salvation then they To the seventeenth Possession of a land proveth not necessarily a right to the writings and evidences belonging unto it For possession may be got by violent usurpation or intrusion but on the contrary the writings and evidences left by the disposer and bequeather of the land being examined will shew who hath the true title to the land that is the Church By these deedes and evidences we offer to be tried but they refuse the triall pretending I know not what nuncupatory will by word of mouth and disparaging these writings and evidences as uncertaine ambiguus and unperfect as the Knight hath made good against him in this Section Concerning the testomonies of Cardinall Bellarmine Chapter 15. Spectacles a page 464. usque ad 485. THE testimonies alleaged by the Knight out of Cardinall Bellarmine for the Protestant faith in the points of Transubstantiation private Masse Prayer in an unknowne tongue Communion in both kindes the number of Sacraments the necessity of good workes and justification by faith alone have beene all answered in the former Sections and that which he addeth concerning universality and miracles maketh for the Catholike and against the Protestant faith The Hammer THe testimony of an adversary is of great force Isid Polus ep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially a learned one most of all one his death-bed when he looketh every houre to be summoned before the Judge of all flesh and therefore we have all reason to make great dainties of the noble confession of the learnedest of all our Romish adversaries in the maine point of faith wherewith he gave up the ghost Domine me admittas in numerum sanctorum tuorum non meriti astimator sed veniae largitor Lord admit me into the number of thy Saints not weighing my merits but pardoning my offences this testimony and prayer of his printed in his will the Knight in this Section backeth with another taken out of his third booke Dejustificat c. 17. Vel habet homo vera merita vel non habet c. Either a man hath true merit or he hath not if he hath not he is dangerously deceived and seduceth himselfe whilest he trusteth in false merits for these are deceitfull riches saith Saint Bernard which rob a man of the true but if he hath true merits he looseth nothing by this that hee regardeth them not but putteth his whole trust in Gods mercie only This is not only Forte but Fulgens telum to use the words of Quintilian Not onely a strong but a beautifull bright and shining weapon wherwith the Knight giveth his Adversary such a deadly wound that hee panteth as it were for life through all this Section Much adoe hee hath to say any thing which yet is as good as nothing to wit that Bellarmine in his first booke De Iustificatione cap. 1. saith that Hee will indeavour by five principall Arguments to demonstrate that a man is not justified by Faith onely What will the Iesuit conclude from hence that the Cardinall contradicteth himselfe I grant it and I take it for a singular Argument and Evidence of Truth on our side which inforced this great Cardinall after hee had spent all his strength in justifying the Romish Tenet concerning justification by workes and the merit therof in the end to undoe all that he had done and conclude fully with the Knight that In regard of the uncertainty of a mans owne justice and the danger of vaine-glory it is safest to renounce all mans merit and to put our trust onely in Gods mercie Sufficit ad meritum scire quod non sufficiant merita For other passages in this chapter I shall passe them over with a drie foot because there is nothing materiall in them said in excuse of Bellarmine his warping from the Romish Religion which hath not beene discussed before As for such Rotten-stuffe wherewith hee pieceth it up in his later Paragraphs namely five six seven and eight fetched from Romish Broker-shops concerning the name Catholique and multitude of Professours and miracles because none of it sutes with the title or argument of this Chapter I will not defile my hands with it onely I wish the Reader to take notice that the Iesuit twice in this Chapter convinced by evidence of Truth yeeldeth the Knight the Bucklers acknowledging out of Cardinall Bellarmine That our Doctrine is safer than theirs in two maine points the one concerning the Sacrament the other justification by Faith onely For the first Linea 28. Page 465 hee is constrained to confesse that though hee holdeth Private Masse to be lawfull yet that It is a more perfect and in a certaine sort more lawfull Masse where there be some to communicate with the Priest for then it hath both the ends for which it was ordained Certainly that which is more lawfull is safer our Communion therefore wherein some of necessitie communicate with the Priest is safer than their Private Masse by the Iesuits owne confession For the second I find page 471. that though much against his will yet in Terminis hee concurres with Bellarmine in acknowledging our Doctrine concerning relying onely on Christs merits and Gods mercie for salvation to be safest and what else doe all Protestants contend for in the point of Justification by Faith alone but that all men renounce their owne inherent righteousnesse and trust onely to Gods mercie in Christ for Justification and Salvation If at Christs dreadfull Tribunall the safest Plea are Christ his merits applied to us by Faith I wonder any dare to use any other If there be safety nay most safety as the Iesuit confesseth in this point of Protestant doctrine there must needs be truth in it for there can be no safetie for the soule in a lye Concerning Romish Martyrs Spectacles Chapter 16. a page 485. usque ad 490. THE blessed Martyr Edward Campian in his tenth reason bringing all sorts of
Faith or at least send their children to the Donatists to be baptized L. 1. De baptis cont Donat c. 3. Esse vero apud Donatistas baptismum illi asserunt nos concedimus because both parties granted that there was true Baptisme among the Donatists whereas the Donatists denied that there was any true Baptisme among the Catholikes or this the Indian Priests teach that it is unlawfull to take bread from the hand of a Christian the Christians teach that it is lawfull to take bread from an Indian therefore it is safer to take bread from an Indian then from a Christian or have fellowship with an Infidell Indian then with a charitable Christian because a Christian hath a better opinion of the Infidell then the Infidell hath of him as Protestants have a more charitable opinion of Papists then Papists have of them When the Iesuit is sober let him thinke how to give an answer to Bishop Morton his instance whereby he sheweth the invalidity of this mad argument of Iesuits A mad man thinketh other men to be beasts a sober man confesseth that a mad man is a man and no beast is a mad man therefore in the right or in the better case then the sober man because the sober man judgeth better of the mad man then the mad man doth of the sober Concerning the confession of all sides for the safety of the Protestant Religion Spectacles Chapter 18. Ã page 509. usque ad finem THAT the ground of safety which the Knight thinketh he taketh from Catholikes is foolish impertinent and without sense as he setteth it downe for thus he saith it is the safer way to persist in that Church where both sides agree that salvation may be had then where one part standeth single by themselves in opinion for I would know what Church is that wherein there be two sides to agree or disagree or what Church that is that doth not stand single in opinion by it selfe if it be a Church of a different faith as we speake here of a Church A Church must have unity it being a company of men all professing the same faith and Religion therefore it is plaine there is no sense in this principle of his I would aske him whether the Protestants doe not stand single as well as we by affirming of what we deny or denying what we affirme or rather whether he and his Church be not so much more single then we as they have not one on their sides for every million which we have or have had on ours By the Knights argument a man may prove any haeresie that ever was nay Iudiasme and Turcisme to be a safer way then the Catholike or even the Knights Protestant faith for Arius may say he agreeth with us Catholikes in all things save onely in the Divinity of the second Person of Trinity whom he acknowledgeth with us to be an Holy Man and that we stand single by our selves in the assertion of his Divinity Macedonius may say the same of the Holy-Ghost Nestorius of the plurality of persons in Christ Eutyches of the singularity of Natures Sergius Pyrrus and the Monothâ—lites of the unity of will in Christ Ebion Cerinthus Marcion and almost all haeretikes in their severall haeresies may say as the Knight doth of the points controverted that we stand single by our selves in them and so it is the safer way to beleeve onely that wherin they and wee agree nay the Iewes may make the same argument thus That they agree with us that there is one God Creatour of heaven and earth and that the old Testament is Canonicall Scripture for the rest wee stand single and the Turke may say that hee agreeth with us that Christ was an holy man and a Prophet for the rest wee stand single and therefore hee is in the safer way What can the Knight say for defence of his Argument For though Iewes and Turkes doe not agree with us in the profession of the Christian Faith yet I see not why that should be necessary by the Knights Argument and thereby a man may see what a good guide he is and how safe a way he goeth and whether the saying of Salomon be not truly verified of his Safe Way Prov. 14.12 There is a way which seemeth to a man straight and the end of it leadeth to death and consequently to hell for what other is the end of Heresie Judaisme and Turcisme whereto the Knights rule doth leade all such as will be ruled thereby The Hammer SEmper ego auditor tantum nunquam ne reponane Hitherto the Knight held up his Buckler and stood upon his owne defence but here hee setteth upon his Adversarie closeth with him wresteth his owne Sword out of his hand and therewith giveth him as many wounds as Iulius Caesar received in the Senate For besides the 12 Articles of Pope Pius the fourth his Creed in all which the Papists stand single hee inffanceth in eleven points more wherein the Papists agree with us in our affirmative positions but they alone maintaine their affirmative addition wherupon hee condemneth the Iesuit as Christ doth the Evill Servant in the Gospell out of his owne mouth thus That Religion is lesse safe in which the Professours stands single than that in which the parties other wayes dissident agree But in all or most of the affirmative points of Popish Religion they stand single but in all such positive points of the reformed Faith not only Papists but in a manner all Christians of the world concurre with us Therefore the Popish Religion by the Iesuits owne rule is lesse safe To illustrate this by a few instances the positive points of our Doctrine are chiefly these 1. That the three Creeds the Apostles the Nicene and that of Athanasius are to be received upon paine of damnation 2. That religious worship is due to God 3. That God is to be called upon 4. That Christ is head of the Church 5. That hee is our Mediatour and Advocate 6. That hee was conceived without sinne 7. That wee are saved by his merits and satisfaction 8. That the Scripture is a rule of Faith 9. That there are two and twenty Canonicall Bookes of the old Testament 10. That the originals in the Greek and Hebrew are authenticall 11. That there are two Sacraments of the new Testament Baptisme and the Lords Supper 12. That Children of the Faithfull are to bee christened 13. That in Baptisme water is necessarily to be used 14. That Christ is truly present at his Supper and that the worthy Receiver is by faith made spiritually partaker of the true and reall body and blood of Christ 15. That the Sacrament may be administred in both kinds 16. That the Images of Christ and his Saints may serve for Ornaments and Memorials and that there is a lawfull historicall use of them 17. That Peter had a Primacie of Order among the Apostles 18. That there are two places for soules departed
are very idle and all his instances in Turkes Iewes and Haeretikes nothing to the purpose for the unbeleeving Iewes and Turkes never were nor yet are members of the Catholike Christian Church the Arians Nestorians Eutychians and Marcionites have beene long agoe excluded out of the true Church of Christ and their Haeresies are by name condemned in ancient generall Councells approved by the whole Christian world These therefore come not within the verge of the Knights proposition which is restrained to Christian Churches and such whose Tenets have not in particular as yet beene cryed downe and censured as erroneous in any oecumenicall Councell among such doubtlesse those are in the safer way who hold nothing for an Article of faith necessary to salvation which is not clearely deduced out of Holy Scripture and assented unto even by the opposite part whose testimony saith the Iesuit Page 498. must needs proceede from evidence of truth To the second The Iesuit hath received answer already to the former of these demands where I shewed by twenty instances that we stand not single as they doe by affirming what they deny and denying what they affirme for the most if not all the affirmative Articles of our Creed are firmed and subscribed by Papists themselves whereas their additionalls to them are firmed by none but themselves and therefore herein our cause hath a great advantage on theirs For if their beliefe be true our beliefe in all the affirmative Articles thereof must needs be so but not on the contrary because they have many affirmative Articles which we give no credit unto To his second demand I answer that though a multitude of Professors is no perpetuall and infallible marke of the true Church Luke 12.32 Matth. 7.13 Apoc. 13.17 Apoc. 20.2 Apoc 1◠4 The woman arrayed in purple and scarlet called The Whore of Babylon had a cup of gold in her hand c. Apoc. 13.3 All the world wondered and followed the Beast ver 8. All that dwell upon the earth shall worship him whose names are not written in the Booke of Life for Christs flocke is but a little flocke in comparison and broade is the way that leadeth to death and destruction and though it is true that in the latter and worser ages of the Church especially after the yeare 666. which is the number of the name of the Beast and much more after the thousandth yeare wherein Satan was let loose the Romish Church was much more visible to the eye of the world then the Protestant as it is prophecied in the Apocalypse the 16. 6. that the false and malignant Church should be farre more glorious and pompous then the true Spouse of Christ yet in the first and best ages of the Church our adversaries have not so much as one single witnesse who can be proved to have given testimony to their Trent faith and since the happy reformation began by Martin Luther in King Henry the eights dayes the better part of Europe is fallen from the Pope adde we to them all those who in Asia and Africa professe the Christian faith and yet acknowledge not the Pope nor subscribe to the Trent faith and it will appeare we have neere a thousand for one in the Catholike visible Church scattered far and wide over the face of the earth as may be seene in the Mapps set forth in a booke printed the last yeare and intituled Christianographie or the Description of the multitude and sundry sorts of Christians in the World not subject to the Pope with their unity and how they agree with the Protestants in the principall points of difference betweene them and the Church of Rome To the third If the argument bee so weake let the Iesuit remember that it is his owne and that he confesseth as much in the first words of this Chapter which are these The substance of this Section is contained in the title and it is nothing but to turne the Catholike argument mentioned in the former Section the other way for the Protestant side The argument then is a Catholike argument of their owne and if it make for Haeretikes Iewes and Turkes as he saith it doth the blame and shame thereof must light upon the Iesuits that first framed it and not upon the Knight who retorteth it onely upon them for thus it mooveth upon their Axletree that wherein Professors of different religions both agree is safer to beleeve then that wherein they stand single but Iewes and Christians agree in the beliefe of the old Testament Christians and Turkes agree in the truth of Christs humane nature in other points the Christians are single therfore the beliefe of a Iew or a Turke is safer then the beliefe of a Christian The conclusion is here false and blasphemous the minor or assumption is evidently true and confessed on all sides the fault therfore must needs be in the major or ground of this argument but the major or ground is your owne as will appeare by reducing the Iesuits Argument propounded in the former Section into forme That Church wherein parties of a different Religion as Papists and Protestants agree is a safer way than that wherein one party stand single But Papists and Protestants both agree that salvation may be had in the Romish Church but the Protestants stand single in that they say salvation may be had in the Protestant Church therefore it is safer living and dying in the Papists Church than in the Protetestant In this Syllogisme the Knight and all Protestants though they answer to the Assumption by distinguishing as is expressed in the former chapter yet they simply absolutely deny the Major which is not universally true nor at all necessarie Secondly Dato non concesso that the Major is true the Knight nimbly turnes the mouth of the Papists owne Canon to batter their owne walls thus That position say you in which both Papists and Protestants agree is safer than that wherein one partie standeth single but in the eleven Points mentioned by the Knight Papists and Protestants agree in the twelve Articles coyned by Pope Pius the fourth the Papists stand single therefore the Protestant Faith is the safer To the fourth A strange Argument for the Iesuit to conclude other mens sight from his owne blindnesse because hee seeth not how the Knight can avoid the instances in Jewes Heretikes and Turkes whereby hee goeth about to disable the Knight his retorted Argument therfore will hee inferre that any man may see that the Knight is no good guide For pitty let some fit the Iesuit with a paire of Spectacles that he may better see the Knight his way and his own wandrings * How far the Romish Religiō is distant from Heresie Iudaisme and Turcisme or rather trencheth upon all three See P Croy his booke of Conformities and Sutcliffe his Turco papismus Iews and Turks are out of the Christian Church hold not all Positive Articles necessary to salvation and therefore they come not in the Knights way at all nor hath hee to doe with them in this Argument which proceedeth from professed Christians and not open enemies to the Faith For the Knight from his heart detesteth all pathes leading to any of those dangerous precipices and chaulketh to all men Viam vere tutam certam rectam regiam a faire and Safe Way and the very Kings High-way to his Pallace wherein wee have Christ and his Apostles for our Leaders the holy Spirit for our Guide the blessed Angels for our Convoy the ancient Fathers and Doctors of the Church for our fellow Travellers through the whole and the best learned of the Romane Popes Cardinals Bishops and Schoolemen to beare us companie the greater part of our way Wherefore I doubt not but that the indifferent peruser of the Knights Book and the Iesuits Answer and my Reply unto it will breake out into the Apostles exclamation and say to this Romish Sorcerer Acts 3.13 or rather if hee will so false Spectacle-maker Flood O full of all subtiltie and mischiefe thou child of the devill wilt thou not cease to pervert the right way of the LORD FINIS Laus DEO sine fine