obscure assemblies but in open Churches and generall Congregations of our owne Countrie in the darkest ages long before Luthers daies But obserue the comming of our aduersarie That book which was published in Anselmes daies for instruction and visitation of the sicke the same booke I say both for matter and substance hath of late yeares beene printed at Paris at Collen Ordo Baptizandi cum modo visitandi infirmos Paris anno 1575. Colon. anno 1556. Ven. anno 1575. at Venice whereby not onely the doctrine of merits is ecclipsed but the now Romane faith is discouered to differ from the ancient what therefore can bee expected how these men should iustifie their owne printed Authors Behold the Romane Inquisitors haue carefully prouided by two Expurgatory Indices Quiroga p. 149. Sandoual Roxas anno 1612. that the words of comfort which the Priest was enioyned to pronounce to the sicke person should be all blotted out and although the Inquisitors haue not as yet passed their sentence vpon Aelfricks Homilie Aelfricks Sermon on Easter day printed at London 1623. pag. 7. yet in that Homilie they haue suggested Transubstantiation by two feined miracles contrary to the doctrine of the Eucharist then publiquely taught and farre different from the whole Scope of the Author and the Latine Epistle written by Aelfricke to the Arch-bishop of Yorke is to be seene mangled and razed in a Manuscript in Bennets Colledge in Cambridge as is well obserued by a learned Diuine D. Iames in his corruption of Fathers pag. 55 and I cannot conceiue but it was done by some Romanist because it doth plainely confute the doctrine of Transubstantiation Thus wee see what time and errors hath brought to passe That Protestant faith which in Aelfricks daies was generally receiued in England for Catholique doctrine is now condemned as hereticall by a preuailing faction in the Romane Church and that word of truth which was published in Anselmes daies for the saluation of Priests and people in the English Church is now condemned by an Index Expurgatorius with a Deleatur vpon those sauing words but I say of them as Saint Ambrose sometimes pronounced of the Arrians Ambros orat 1. contr Arrian Transubstātiation They may well blot out our letters but our faith they shall neuer abolish Againe looke vpon their doctrine of Transubstantiation and you shall see how miserably their Church is deuided touching the antiquity and vniuersality of that point of faith some deriue it from the words of Christ others from Christs Benediction before the words were vttered some from the exposition of the Fathers others from the councel of Lateran some from the authoritie of the Scriptures others from the determination of the Church and whereas many other points of the Romish doctrine are pretended to be Apostolicall Traditions as hauing no foundation in the written word it is obserued by learned Du Plessis that the Papists generally maintaine that their Masse is prooued from the Scripture insomuch as in the 28. of Matthew and other places where there is mention made of the Sacrament the ordinarie Glosse doth note with capital letters in the Margent Moru de Miss lib. 1. c. 1. in initio Here is the Institution of the Masse It was the great vaunt of Campian the Iesuite Camp Rat. If the Protestants name the Gospell we ioyne with them the verie words are for vs This is my body this is my bloud and Bellarmine his fellow Iesuite professeth confidently that the words Bellar. de Euch. l. 1. c. 11. This is my bodie are of the essence of the Sacrament and they are operatiue If wee shall further question at what time whether before or after the wordes spoken there is a conuersion of the elements into the bodie and bloud of Christ Aquinas tels vs Vltimum instans prolationis verborum est primum instant in quo est in Sà cramento corpus Christi in toto autemtempore praecedenti est item substantia panis Aqu. par 3. q. 75. art 7. ad 1. that the verie last instance of the deliuerie of those words is the first instance of Christs bodie in the Sacrament but in all the time before there is the substance of bread remaining If these men therfore haue spoken the truth let them beare witnesse of the truth onely let mee tell you they want that vnitie in this point of faith which they appropriate as a speciall marke to their Church and for proofe of this I will proceed to publication of witnesses wherein I will produce no other testimonies but their owne learned Authors and I presume a better proofe then their owne confessions none of them can expect whereby it shall appeare that their grand point of Transubstantiation hath neither foundation in our Scriptures nor certaintie in the Fathers nor vnitie among themselues to conclude it for an Article of beleefe Touching the words of Consecration Salmeron the Iesuite speaking in the person of the Grecians deliuers their opinion in this manner Cham. lib. 6. de Euch. c. 7. When the Benediction of the Lord is not superfluous or vaine neither gaue hee simply bread it followeth when he gaue it the transmutation was made and those wordes This is my body did demonstrate what was contained in the bread Ex Catholicis solus Caietanus in Commentario huius Articuli qui iussu Pij Quinti in Romanâ editione expunctus est docuit seclusa Ecclesiae authoritate verba illa Hoc est corpus meum ad veritatem hanc confirmandā non sufficere Suar. Tom. 3. disp 46. not what was made by them And Swarez the Iesuite ingeniously professeth that Cardinall Caietan in his Commentarie vpon this Article did affirme that those words of Christ This is my body do not of themselues sufficiently prooue Transubstantiation without the supposed authoritie of the Church and therefore by the commandement of Pius Quintus that part of his Commentarie is left out of the Romish Edition Habemus confitentem wee haue a faire confession for a Cardinall and a friendly caueat touching the spunging of his authoritie And that the world may know these men are better friends to our cause then many yet conceiue them I will produce both Cardinals and Bishops and Schoolemen who will testifie with vs that there are no words in Scripture to proue Transubstantiation that those words This is my body are not of the essence of the Sacrament that the ancient Fathers did not beleeue the substance of the Sacramentall bread to be conuerted into Christs reall flesh and lastly that Transubstantiation was not beleeued de Fide as a matter of faith aboue 1000 yeares after Christ And first I will giue you their owne confessions touching the place and proofe of Transubstantiation deriued from the Scriptures Quomodò fit corpus Christi vtrum per cōuersionem alicuius c. Biel in Con. Missae Lect. 40. Gabriel Biel How the body of Christ is in the Sacrament Non
It may be obiected that in the time of the Apostles all the people in diuine Seruice did answer one Amen and this custome continued long in the East and West Churches as appeares by Chrysostome Cyprian Hierome c. In answer hereunto he saith When the Christians were but few they did all sing together at the time of diuine Seruice but when the number of people did increase the office of publique seruice was diuided and it was left onely to the Church to celebrate the Common Prayers Here we haue the seueral confessions of our learned Aduersaries that in the first ages publique prayers were vsed for the vnderstanding of the people and they giue a speciall reason for it to wit for the better conformity of the Heathen and ignorant people in the doctrine of Christianity Harding Now as you haue heard the reasons why the Seruice was vsed amongst the Ancients in the knowne tongue so likewise you shall vnderstand one special cause of the alteration of it in the Romane Church It is reported saith Honorius when the Canon of the Masse in the Primitiue times was publiquely read and vnderstood of all Honorius in Gemma Animae l. 1. de Canone Cass Lyturg. c. 28. certaine Shepheards hauing learned the words of consecration and pronouncing them ouer their bread and wine in the fields suddenly their bread and wine were transubstantiated into flesh and bloud and the shepheards likewise for their presumption in vsing the words of Consecration were strucken dead by the hand of God So that by Honorius confession the Canon of the Masse was anciently read and vnderstood of all and which is strange Aut Pastor fuit aut illud quod dicere nolo Iuuenal shepheards did transubstantiate bread and wine and as it seemes chiefely occasioned the alteration of the Church seruice into the Latin and vnknowne tongue Cassander Lyturg 28. p. 65. Pope Innocent the third and Iohannes Bilethus relate the same storie but withall adde another reason why the Church decreed the Seruice in an vnknowne language Ne sacrosancta verba vilescerent The Church commanded that such prayers and seruice should be secretly deliuered by the priest lest that the knowne words of the sacred Scripture should grow triuiall and of no account Sicut sacra Scriptura est ne vilescat Beleth de diuinis officijs Cass p. 65. And the Councell of Trent three hundred yeares after in confirmation of that decree addes a more weightie reason for a conclusion Histor of Trent lib. 5. p. 460. that this inconuenience would follow all would thinke themselues Diuines the authoritie of Prelats would be disesteemed and all would become heretiques It is to be wondred how the Church is altered in this point saith Erasmus but it is to bee lamented that poore ignorant soules should bee captiuated with such sillie reasons Eras in 1. Cor. 14. and that faithfull beleeuers shold be accursed for heretiques for following the examples of the Apostles and the Primitiue Church euen by the testimonies of the best learned amongst themselues since therefore Prayer and Seruice in an vnknowne tongue wants antiquity frō the written word or rather since it is forbidden by the word of the Apostle Saint Austins confession shall bee my conclusion If we or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legal and Euangelicall Scriptures let him be accursed PARAG. 7. Worship of Images IT is the ninth Article of the Romane Creed Artic. 9. I doe resolutely affirme that the Images of Christ and of the Virgin Mary and also of other Saints are to bee had and retained and that due honour and veneration is to be yeelded to them This Article was decreed in the ninth Session of the Councel of Trent where it was declared Concil Trid. Sess 9. We teach that the Images of Christ the Virgin mother of God and other Saints are chiefly in Churches to bee had and retained and that due honour and worship is to be giuen vnto them This doctrine of Image worship we absolutely denie and condemne as a wicked and blasphemous opinion first because their Article of faith doth not onely want the authoritie of the Scripture which an Article of faith ought to haue but because the Scripture doth flatly and plainely forbid it Leuit. 26. Exod. 20. Deut. 4. Esay 40. If we looke vpon the old Law before the comming of Christ Vasques the Iesuite confesseth Vasq disp 104 in 3. Thom. c. 6. So farre forth euerie Image was forbidden as it was dedicated to adoration therefore neither the Cherubins nor any other Images had any worship in the Temple And Coruel us Agrippa tells vs the Iewes did abhorre nothing more then Images neither did they make any Image that they worshipped insomuch as when Caligula the Emperour was desirous to haue his owne Image set vp in the Church of Hierusalem king Agrippa makes him this answer Philo Indaeus lib. de Legatione ad Caiū This Temple ô Caligula from the first beginning to this time neuer yet admitted any Image being the house of God for the workes of Painters and Caruers are the Images of materiall gods but to paint the inuisible God or to faine a representation of him our Ancestors did account it a wickednesse And that which is more to be lamented the worship of Images at this day is such a stumbling block to the Iewes and a hindrance to their conuersion that when they come to the Christians Sermons as in Rome they are inioyned once at least euery yeare so long as they see the Preacher direct his speech and prayer to a little woodden crucifix that stands on the pulpit by him to call it his Lord and Sauiour to kneele to it to imbrace it to kisse it to weepe vpon it as it is the fashion in Italie it is preaching sufficient for them and perswades them more with the verie sight of it Sir Edward Sands his descrip of the Religion in the West parts to hate Christian Religion then any reason the world can alledge to loue it It is agreed there on both sides that in the old Law the Iewes neuer allowed adoration of Images for almost foure thousand yeares and this was concerning the Images of God the Father Now let vs descend from the Law to the Testament and see what order was taken by Christ and his Apostles for the representation of him his Saints after him It is manifest and without question that the Law of God made against Images Vasques Dico praeceptum illud de non adorandis figuris non fuisse legis naturae sed tantum positiui◠ceremoniale temporale in tempore Euāgelij cessare debere Vasq l. 2. disp 4. ca. 4 num 83. c. 7. num 115 is a Morall Law and stands in force at this day against Iewes and Gentiles And although Peresius and Catharinus
inuenitur in Canone Bibliae It is not expressed in the Canon of the Bible Patet quod ille modus sit possibilis nec repugnat rationi nec authoritati Bibliae imò facilior ad intelligendum rationabilior quam c. In 4. Sentent q. 6. ar 1. Cardinall de Alliaco That manner which supposeth the substance of bread to remaine still is possible neither is it contrarie to reason nor to the authoritie of the Scriptures nay it is more easie and more reasonable to conceiue if it could accord with the determination of the Church Hactenus Mattheus qui solus Testamenti noui meminit neque vllum hîc verbuÌ„ posituÌ„ est quo probetur in nostrâ Missa veram fieri carnis sanguinis Christi praesentiaÌ„ I. Fish contrà capt Babylonicam N. 8. O. I. Fisher Bishop of Rochester Hitherto Saint Matthew who onely maketh mention of the new Testament neither are there any words here written whereby it may bee proued that in the Masse is made the very presence of the body and bloud of Christ and lastly he concludeth Non potest igitur per vllam Scripturam probari it cannot be proued by any Scripture Durand Benedixit benedictione caelesti virtute verbi qua conuertitur panis in substantiam corporis Christi c. Durand in Rational l. 4. c. 41. Christ blessed the bread by his heauenly benediction and by vertue of that word the bread was turned into the substance of Christs body and saith he Tunc confecit cum benedixit He then made it when he blessed it Odo Cameracensis Christ blessed the bread Benedixit fuii corpus fecit qui prius erat panis benedictione factus est caro non enim post benedictioneÌ„ dixisset Hoc est corpus meuÌ„ nisi in Benedictione fieret corpus suuÌ„ Odo in Canonem Dist. 4. and then made that his bodie which was first bread and so by blessing it became flesh for otherwise he would not haue said after he had blessed it This is my body vnlesse by blessing it he had made it his body Cardinall Caietan That part which the Gospell hath not expressed Quod Euangelium non explicauit expresse ab Ecclesia accepiâ—ius viz. conuersioneÌ„ panis in corpus Christi Caiet 3. 7 75. ar 1. Christoph lib. de Cap FontiuÌ„ de correctione Theolog. Scho. Lege Christophorum fol. 11. 41. 87. â—8 23. 63. 58. Fol. 7. 9. c. viz. the conuersion of the bread into the bodie and bloud of Christ we haue receiued expresly from the Church Christophorus Archbishop of Caesarea Before the words This is my body were vttered by Christ if the bread by benediction had not beene his bodie that proposition had not beene true for when Christ said Take ye eate ye if at that time the bread by benediction were not changed it will follow that Christ did command his Disciples to take and eate the substance of bread and so we must denie the Article of Transubstantiation therefore it is most certaine that Christ did not consecrate by those words neither were they any part of consecration and in this opinion both the Councell of Trent and all writers did agree till the late times of Caietan that Christ did consecrate the bread by blessing it and therefore we conclude this for an infallible truth to which both Scriptures and Councels Secundò dicit Scotus non extare locum vlluÌ„ Scripturae tam expressuÌ„ vt sine Ecclesiae determinatione euidenter cogat Transubstantiationem admittere atque id non est omninò improbabiâ—e Nam etiamsi Scriptura tamen merito dubitari totest cuÌ„ homines doctissimi acutissimi qualis inprimis Scotus suit contrartuÌ„ sentiunt Bel. de Euchar. lib. 3. c. 23. and all Antiquitie yeeld an vndeniable testimony and consent that the words This is my body are not the words of coÌ„secration nor consequently the cause of Transubstantiation Cardinall Bellarmine It is not altogether improbable that there is no expresse place of Scripture to proue Transubstantiation without the declaration of the Church as Scotus said for although the Scriptures seeme to vs so plaine that they may compell any but a refractarie man to beleeue them yet it may iustly bee doubted whether the Text bee cleare enough to inforce it seeing the most acute and learned men such as Scotus was haue thought the contrarie Thus the learned Cardinall who at first did confidently affirme that the words This is my bodie were of the essence of the Sacrament and did effect that which they did signifie Vpon the examination of witnesses of his owne side confesseth Merito dubitari potest c. It may iustly bee doubted whether the Scriptures doe prooue the bodily presence and wee all know and confesse that a doubtfull opinion cannot be made an Article of faith from which coÌ„fessions I may truly infer If the consecrated bread be neither transubstantiated by Christs benediction before those words were vttered as Aquinas the Romane Catechisme and the Masse Priests commonly affirme nor by the words This is my body vttered after the Benediction as the Archbishop of Caesarea Cardinall Caietan and others doe affirme then certainely there are no words in Scripture to proue Transubstantiation for an Article of beleefe I proceed from Scriptures to Fathers Alphonsus à Castro was a diligent reader and obseruer of the ancient Fathers De Transubstantiatione panis in corpus Christi raraenim antiquis Scriptoribus mentio Alphon. lib. 8. contra heres verbo Indulgentiae yet after great studies and long search in their writings returnes this answer Of the conuersion of the body and bloud of Christ there is seldome mention in the ancient Fathers And the reason is giuen by another learned writer of his owne side Jn Primitiua Ecclesia de substaÌ„tia fidei erat corpus Christi subspeciebus contineri tamen non erat de fide substantiam panis in corpus Christi conuerti factâ consecratione illinc recedere Ioh. Yribarne in 4. d. 11. q. 3 disp 42. Sect. 1. In the Primitiue Church it was beleeued for a point of faith that the bodie of Christ was contained vnder the formes of bread and wine but it was not beleeued as a matter of faith that after consecration the substance of the bread was conuerted into the body of Christ and howsoeuer our Aduersaries pretend antiquitie and vniuersalitie of Fathers for their doctrine yet Saint Austin is so wholly ours in this point that Maldonat the Iesuite noting his exposition vpon those words of Scripture The Fathers haue eaten Manna and are dead c. makes this confession I am perswaded that if Saint Austin being so great an enemy to heretiques Hoc dico perswasum me habere SanctuÌ„ Augustinumsi nostrâ suissot â—tate longè aliter sensurum fuisse hominem omni haereticoruÌ„ generi inimicissimum cum videret ad eundem ferè modum Caluinistas hunc illum D. Pauli
Via tuta THE SAFE WAY Leading all Christians by the testimonies and confessions of our best learned Aduersaries to the true ancient and Catholique faith now professed in the Church of England By HVMFREY LYNDE Knight IEREMIAH 6.16 Stand ye in the wayes and see and aske for the old pathes where is the good way and walke therein and you shall find rest for your soules but they said we will not walke therein LONDON Printed by G. M. for Robert Milbourne and are to be sold at his shop in Pauls Churchyard at the signe of the Gray-hound 1628. To the Religious and well affected Gentrie of this Kingdome IF for no other cause yet for this alone that the world may know it is no difficult matter for a meane Lay-man to prooue the ancient visibilitie of the Protestant profession I haue attempted to send foorth this Essay of my poore endeuours in this cause being thereunto prouoked by a challenge heretofore sent vnto me by a Iesuite in these words viz. That Sir Humfrey or his friends should prooue out of some good Authors that the Protestant Church was in all ages visible especially in the ages before Luther It is not my profession I must confesse to returne challenges or publish works of this nature yet knowing that Truth is iustified of her children I haue presumed as a child of that Mother to vindicat her cause and maintaine my owne reputation and in answer hereunto I shall present such proofes as are warranted by Certificat and confession not onely of the most orthodox Fathers but of the Romish Bishops and Cardinals and other moderne Writers in the Romane Church It is an vndoubted truth subscribed by both parties that the faith which Christ and his Apostles taught in the first age had visible professors in al ages It were therefore sufficient without any further recital of succeeding witnesses to proue that the now Faith of the Church of England is that Faith which was once deliuered to the Saints by Christ and his Apostles but I rather condescend to meete the Aduersarie vpon his owne ground and to deale with him at the same weapon which himselfe hath chosen wherein on our part the Ancient Fathers shall be my Champions and his owne Romish Bishops and Cardinals and Schoolemen shall be my Seconds as being Testes veritatis witnesses of Gods truth professed in our Church Of what strength and force is Truth shal appeare 〈◊〉 his that shee extorts a full and ample testimonie from her sworne enemies to make good the visibility of our Church nor that only but she denyes antiquity and vniuersalitie to the principall Articles of the new Romane Creed wherin she points forth that old and true way and this is acknowledged on both sides to be Via tuta The safe Way vpon which ground it is likewise lawfull for me to frame a counterchallenge by demanding By what authoritie of Scriptures ancient Fathers they haue imposed new Articles of Christian beliefe vpon Priests people sure I am those twelue new coined Articles declared by their grād Councel of Trent and published by Pope Pius the fourth are so far short from the knowledge of antiquitie that as yet they are scarce vnderstood amongst their own Disciples for Articles of Faith And their best learned Romanists professe openly that most of them were vnknowne to former ages It is no wonder that a blind obedience and an implicit faith is so much obtruded to the ignorant of the Romane Church when their best learned Doctors are forced to confesse touching the chiefe Articles wherein they differ from vs that they can neither subsist by Antiquitie nor stand with the safety of the beleeuer Neither may it seeme strange that these mē should create new Articles of faith when as they dare alter and detract from the Commandements of God witnesse their Decalogue so often published by the Church of Rome here now prefixed wherein not only the second Commandement is left out as it is vsually in all their Psalters but the fourth Cōmandement touching the Sabbath day is changed into these words Remember thou sanctifie Holy-dayes But as for these peccadillos the recitall of them I account a sufficient refutation In the meane time those men who call for a Catalogue of names of such Protestants as taught and professed the 39. Articles of Religion of our Church in all ages let them in euery age produce one Ancient and orthodox Father who did teach and maintaine their twelue new Articles de Fide which they command vnder a curse to be beleeued of all men I say let them produce but one in euery age or but anyone in all the ages for 1500. yeares after Christ till the dayes of Luther that taught and beleeued all their twelue new Articles de Fide as points of faith and for that one good Authors sake I will be so liberal as to acknowledge their professors visible in al ages I will say their Bishops and Cardinals and Schoolemen which haue witnessed the Antiquitie of our doctrine were mistaken and ought to bee reformed by an Index Expurgatorius I will testifie the Reformed Churches are guiltie of Noueltie and submit my obedience with an implicit faith to the Romane Church And as touching my owne particular I professe through the prouocation of a Iesuite I haue vnwillingly thrust my sickle into other mens haruest yet I witnesse a true confession before God and man that I haue neither willingly nor wilfully falsified any one Author either in citation or translation in this Treatise If any slips haue hapned which I doe confesse for want of helpe and opportunitie may befall me let it be shewed mee by answer moderately plainely and faithfully and I will ingeniously confesse the weaknesse not of our doctrine but of my own handling So for this time vntill it please God to giue opportunitie to publish some further fruits of my labours in this kind I heartily desire good interpretation and fauourable acceptance of the beginnings and endeuours of him who is At your seruice in Christ and for his Truth H.L. THE NEW Creed of the Church of Rome Bulla Pij Quarti pro forma Iuramenti professionis fidei Datum Romae Anno 1564. 1. This new Creed is added to the Nicene Creed and prescribed by Pope Pius the fourth to be receiued with an oath as the true Catholique faith and that it might resemble the Apostles Creed they haue set it in an Apostolique forme in twelue Articles I Admit and embrace the Apostolicall Ecclesiasticall Traditions and the other obseruations and constitutions of the Church 2. I admit the holy Scriptures according to that sence which the holy Mother Church hath and doth hold whose right is to iudge of the true sence and interpretation of holy Scriptures neither will I euer receiue and expound it but according to the Vniforme Consent of the Fathers 3. I professe that there are truly and properly seuen Sacramēts of the new Law instituted by
locum interpretari Maldon in Ioh. 6. v. 50. num 80. 81. had liued in these our daies would haue beene of another minde when hee had once perceiued the Caluinists interpretation to bee almost the same and Gregory de Valentia obseruing the manifest testimonies of Theodoret viz. That the consecrated elements did remaine in their proper substance and shape and figure returnes the like answer Minimè mirū est si vnut aut alter aut etiam aliqui ex veteribus minimè considerate rectê hâc de re senserint Greg. de valent de Transubstan lib. 2. cap. 7. It is not to bee maruailed if one or more of the ancient Fathers before the question of Transubstantiation was throughly debated in the Church haue both thought lesse considerately and truelie concerning Transubstantiation and this is an answer saith he briefe and simple and no way inconuenient Thus it seemes Theodoret with other Fathers were ignorant of the greatest mysteries of their saluation and Saint Austin did not rightly vnderstand the corporall presence for hee would haue changed his opinion if he had liued in these daies but their learned Cardinall Cusanus is not so reserued in his opinion of the Fathers hee speakes plainely and openly Cusan exercet lib. 6. that certaine of the Ancient Diuines are found of this minde that the bread in the Sacrament is not Transubstantiated or changed in nature but remaineth still and is cloathed with an other substance more noble then it selfe and for a conclusion of this point many writers and Schoolemen in their owne Church are so farre from granting antiquity and vniuersality to this doctrine that they professe the Tenet of Transubstantiation was lately receiued into the Church for a point of faith Nota. Vnum addit Scotus quod minimè probandū quod ante Lateranense Concilium non fuisse dogma fidei Bellar. lib. 3. de Euchar cap. 23. Scotus tels vs that before the Councell of Lateran Transubstantiation was not beleeued as a point of faith This did Bellarmine obserue as a thing remarkeable Suar. in 3. Thom. in Enchar disp 50. Sect. 2. p. 602 and Suarez his fellow Iesuite protesteth the Schoolemen which teach the doctrine of Transubstantiation is not very ancient ought to be corrected such as Scotus was It is confessed then that Scotus and other Schoolemen did acknowledge Transubstantiation for 〈◊〉 doctrine and it is most probable that such Schoolemen liuing not long after the Councell of Lateran where that doctrine was decreed for a point of faith best vnderstood the Tenets of those times In like manner Durand and some of his fellow Schoolemen after him professed openly that the materiall part or substance of the Sacramentall bread was not conuerted These testimonies are so true and euident to the world that Bellarmine doth confesse and auoid that saying of Scotus with à minimè probandum c. it must not be allowed and as touching Durand he answereth his doctrine is hereticall Bellar. de Euchar lib. 3. cap. 13. but he is no heretique because he is ready to submit to the iudgement of the Church To let passe Whicleffe the Waldenses and others who were condemned for heretiques for professing the same doctrine Durand in 4 Sent. dist 10. q. 1. num 13. Their owne Proselites Hostiensis and Gaufridus tell vs that there were others in those daies who taught the substance of bread did remaine and this opinion say they was not to be reiected If we descend to this last age their owne learned Tonstall professeth that the beleefe of Transubstantiation within lesse then 500 yeares was a matter of indifferencie not an Article of faith Of the manner and meanes of the reall presence how it might bee either by Transubstantiation or otherwise perhaps it had beene better to leaue to euery man that would bee curious to his owne coniecture De modo quo id fieret fortassè Satiùs erat curiosū quemque relinquere coniectura sicut liberum fuit antè Concilium Lateranse Tonstall de Enchaer lib. 1. p. 46. Eras Annot. in Corinth 7. as before the Councell of Lateran it was left and lastly there owne Erasmus concludes with à serò definiuit Ecclesia c. It was late ere the Church defined Transubstantiation Since therefore the Protestant faith touching the Spirituall and Sacramentall participation of Christs body was generally taught and beleeued in the former and the latter ages since the doctrine of Transubstantiation hath no Vnitie amongst the Romish Authors no Vniuersality amongst the ancient Fathers no certainty in the Sacred Scriptures Saint Austins confession shall be my conclusion Siuè de Christo siuè de Ecclesia siuè de quacunque aliâ re quae pertinet ad fidem vitam que nostram non dicam nos nequaquam comparandi ei qui dixit sed fi Angelus de coelo vobis anuntiauerit preter quam quod in Scripturis Legalibus Euangelicis accepistis Anathema sit Aug. Contr. liter Petil. lib. 3. cap 6. Whether concerning Christ or his Church or any thing that appertaineth to our faith and life I will not say if we who are no way to bee compared to him that so spake but if an Angell from heauen shall preach vnto you any thing besides that you haue receiued in the Legall and Euangelicall Scriptures let him be accursed PARAG. 3. Priuate Masse Si quis dixerit Missas in quibus solus sacerdo Sacramētaliter communicat esse illicitas ideoque abrogandas Anathema sit Cōcil Trident. can 8. IT is decreed by the Councell of Trent If any shall say that Masses in which the Priest alone doth Communicate are vnlawfull and therfore ought to be abrogated let him bee accursed Here is a Curse proclaimed against all or any that shall condemne Priuate Masse as vnlawfull and herein the Protestants stand in danger of a Cursing Councell for it is an Article of the Reformed Church Priuate Masses Artic. of Ireland Art 100. that is the receiuing of the Eucharist by the Priest alone without a competent number of Communicants is contrarie to the institution of Christ and the practise of the Primitiue Church and hence it will follow that Priuate Masse is vnlawfull and therefore to be abrogated Now hee that curseth vs curseth Christ that ordained it and God that commanded vs to obserue it It was the answer in the like case made by a right Reuerend and learned Prelate of our Church B. Bilson the difference betweene Chri. Subiect Antichri Rebel pag. 657. If wee haue altered any part of Christs Institution Curse on in Gods name and let your Curses take effect but if the celebration of our Mysteries be answerable to his will and word that first ordained them You curse not vs whom You would hurt but him that your cursed tongues cannot hurt which is God to be blessed for euer The Communion which is vsed together with Priest and people in our Church is deriued from Christ himselfe for
is terrible as an armie with banners so the number is terrible and strengthened by the Sacrament of Confirmation It is an Army because conioyned and vnited with the Sacrament of the Eucharist it is likewise ordered by the Sacrament of Orders and because some die and some fall away there is a necessity of supply through Matrimonie after they are beaten downe there is a recouerie by Pennance because no man comes to an Armie without an Ensigne there is also the Sacrament of Baptisme and lastly those that depart from their Armie are serued with extreme Vnction I could adde to these mysticall conceits the testimony of Saint Iohn he tels vs there is a woman in whose forehead a name was written Mysterie he tels vs further Reuel 17. this woman had seuen heads and these seuen heads are seuen Mountaines on which the woman sitteth or as Victorinus expounds it on which the Citie of Rome sitteth Fulk in Reuel 17.7 but I confesse I am no way delighted with such conceits especially in a point of their faith which they beleeue concernes their saluation Yet this I say if the beleefe of our two Sacraments had beene grounded vpon such reasons it had beene as easie a matter for vs to haue proued a mysterie in the number of two for there are two great Lights there are two Tables of the Law two Cherubins two Trumpets two Swords two Witnesses but chiefely two Testaments and from them onely wee produce our two Sacraments If wee consider therefore this Article of the Romane faith both as it wants proofe of the ancient Fathers in the affirmatiue and as it is declined by the latter Schoolemen in the Negatiue our aduersaries shall haue little cause to denie the Visibilitie of our Church for our two and lesse reason to bragge of their markes of antiquity and vniuersality in the faith of their seuen Touching our two they were anciently beleeued and are receiued by them and vs for true and proper Sacraments of the Church touching Confirmation Penance Orders Matrimony they are receiued by the Church of Rome and vs but with this difference they are decreed by them for true and proper Sacraments they are receiued and allowed by vs for rites and Ordinances in our Church Touching the two first they are knowne and certaine because they were primarily ordained by Christ himself touching the other fiue they had not that immediate Institution from Christ and thereupon the learned Cardinall is forced to confesse The sacred things which the Sacraments of the new Law signifie De Baptismo Eucharistia res notissima est de alijs Sacramentis non est ita notum Bellar. de Sacram. in genere lib. 1. cap. 9. are threefold the Grace of Iustification the Passion of Christ and eternall life touching Baptisme and the Eucharist the thing is most euident concerning the other fiue it is not so certaine Since therefore some of there best learned denie that all the seuen Sacraments were instituted by Christ others acknowledge they are not all true and proper Sacraments of the new Law others confesse that there owne fiue are not so certaine as our two Saint Austins confession shall bee my conclusion If we August contr Petil. lib. 3. c. 6. or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legall and Euangelicall Scriptures let him be accursed PARAG. 5. Communion in both kindes IT is the sixt Article of the Romane Creed I confesse that vnder one kinde onely all and whole Christ and the true Sacrament is receiued This halfe Communion is created or declared for an article of faith and this article of faith is lately descended from the Councell of Consâ—ance 1400 yeares after Christ Concil Constam an 1414 in which Councell it was declared that Christ did institute in both kindes and the Primitiue Church did continue it to the faithfull in both kinds but for weightie reasons as they terme them contrary to Christs institution and the practise of all antiquity they decreed a halfe communion with this Caution Concil Constant Sess 13 that if any should say it was vnlawfull or erroneous to receiue in one kinde he ought to be punished and driuen out as an heretique So that by the Decree with a Non obstante in the Canon that is notwithstanding Christ did institute in both kindes and the Primitiue Church receiue it I say from that time as it were in despight of God and man the whole communion was adiudged Heresie Gerson de heres communicandi sub vtraque speciè and which is most remarkeable this Councell by reason the first sessions iudged the Councell aboue the Pope those first sessions were condemned and reiected by the Councell of Florence Hoc conciliuÌ„ quantum ad primas Sessiones vbi definit Concilium esse siopra Papam reprobatur vt est in Concilio Florentino quantum ad vltimas Sessiones ea omnia que probauit Martin 5. ab omnibus Catholicis recipitur and the last Councel of Lateran but for the last sessions wherein the communion in both kinds was adiudged hereticall although it were contrarie to Christs precept and his holy Institution the Councell in this point was allowed by Pope Martin the Fifth and saith Bellarmine Bellar de Cocil Eccles lib. 1. cap. 7. §. Quintum Acts 3 14. ab omnibus Catholicis recipitur it is receiued of all Catholiques neither can the Councell of Trent pleade ignorance that they know not Christs InstitutioÌ„ for they pursue the decrees of the former Councell and declare in like manner Although our Sauiour did exhibit in both kindes Concil Trid. cap. 3. yet if any shall say the holy Catholique Church was not induced for iust causes to communicate the lay people and the non Conficient Priest vnder one kinde viz. of bread onely Can. 2. and shall say they erred in so doing let him be accursed Hee that shall heare two great Councels the one accusing the other accursing all for heretiques that denie the vnlawfullnesse of one kinde would gladly know what were those causes and reasons that induced the Romane Church to decree flatly against Christs precept and the example of the Primitiue Churh If neither the words Drinke yee all of this nor Doe this in remembrance of me are binding precepts as without doubt they are must therefore Priests and people bee adiudged heretiques and accursed Christians because they follow Christs example It is not to be doubted but that is best and fittest to bee practised which Christ himselfe hath done Bellar. de Euchar. lib. 4. c. 7. This is Bellarmines Confession this is ours besides how the Church of Rome should create or declare a point of faith manifestly repugnant to Christs Word and his Institution and contrarie to the practise of the Primitiue Church and yet retaine the proper markes of their Church which are Antiquitie vniuersality and
consent this is a doctrine vnsearchable and past finding out In the meane time I will tender them the performance of my promise which is the confession of their owne learned Doctors in the bosome of their owne Church who are faithfull witnesses in behalfe of our Church and doctrine that the Communion in both kindes had knowne antiquity from Christ and an eminent Visibility in the ancient church that the halfe Communion was so farre from a point of faith that it was not generally receiued in the true Church aboue a thousand yeares after Christ Salmeron We doe ingenuously and openly confesse Salmer Ingenui aperti confitemur morem generalem extitisse communicandi etiam Laicos sub vtraque specie Salmer Tract 35. that it was a great custome for the Lay people to communicate vnder both kinds as it is this day vsed amongst the Graecians and was vsed in times past amongst the Corinthians and in Africa Olim Laici communicabant sub vtráque specie quod tamen antiquatum est Arbor Theosophiae lib. 8. cap. 11. Iohannes Arboreus Antiently the Lay people did communicate vnder both kinds but now it is abolished Thomas Aquinas According to the ancient custome of the Church Secundum antiquae Ecclesiae consuetudinem omnes sicut communicabant corporè ita communicabant sanguine Aquin. in Ioh. 6. all those that were partakers of the Communion of his body were partakers also of the Communion of his blood Ruardus Tapper Deane of Louayne It were more conuenient the Communion were administred vnder both kinds then vnder one alone Habito respectis ad Sacramentum magis consonum est eius institutions c. Cassand sub vtraque specie pag. 1034 for this were more agreeable to the Institution and fulnesse thereof and to the example of Christ and the Fathers of the Primitiue Church Lyra In the 1. of the Corinthians and the eleuenth Fit hic mentio de duplici specie nam in primitiua Ecclesia sic dabatur fidelibus Lyr. in 1 Cor. 1.11 there is mention made of the communion in both kinds for in the Primitiue Church it was giuen in both kinds to the faithfull Fisher the Iesuite Certaine it is that the Primitiue Church did very often and frequently vse the Communion vnder both kinds D. White Fisher in the Chapter of both kinds yea they were bound thereunto by the obligation of custome not diuine precept Alph. Nā olim per multa saeculasic apud omnes Catholicos vsitatum esse ex multorum Sanctorum Scripturis didicimus Alph. de Castro de hâc Controuersiâ Caepit ea consuetudo in Ecclesia Latina c. Greg. de Valent de legit vsu Euchar. cap. 10. Alphonsus de Castro Anciently for many ages the Communion in both kinds was vsed amongst all Catholiques as appeares by the writings of many holy men Gregorie de Valentia The custome of communicating in one kinde began in the Latine Church to bee generally receiued but a little before the Councell of Constance where it was confirmed Satis compertum est Oriētem Christi Ecclesiam hunc vsque diem Occidentalem seu Romanam mille amplius c. Cassand Consult de vtraque specie Cassander It is sufficiently manifest that the Easterne Church of Christ vntill this day and the Romane Church for more then a thousand yeares after Christ did exhibit the Sacrament in both kinds as it is most euident by innumerable testimonies both of Greeke and Latine Fathers Licet Christus post coenam instituerat licet in Primitiua Ecclesià recipitur à fidelibus c. Concil Constam Sess 13 The Councell of Constance Though Christ instituted this Venerable Sacrament vnder both kinds and though in the Primitiue Church this Sacrament was receiued by the faithfull vnder both kinds yet this custome that it should bee receiued by Lay men vnder the kinde of bread onely is to bee held for a Law which may not be refused c. Bellarmine Christ did institute vnder both kinds Christus quidom instituit sub duplici speciè sed non iussit dari omnibus sub duplici Ecclesia autem vetus ministrabat sub duplici speciè quando Christiani c. Bellar. de Euch. lib. 4. cap. 24. but he did not command it to be giuen to all vnder both kinds The ancient Church did administer vnder both kinds when the number of Christians were but few besides all did not receiue in both kinds but the multitude increasing the inconuenience appeared more and more and by degrees the vse of both kinds ceased Thus wee haue heard with our eares and our Aduersaries haue declared vnto vs that our Communion in both kinds was taught by the Fathers in there daies and in the old time before them I hope I shall not neede any supplementall proofe for the antiquity of our doctrine and the Visibility of our Church in this point when they themselues haue giuen so faire an euidence in our behalfe and as concerning the halfe communion which is receiued in the Romane Church for an Article of faith as it wants antiquitie and consent of Fathers by their owne confession so likewise it wants a right foundation in the Scriptures which an article of faith ought to haue and therefore Saint Austins confession shall be my conclusion If wee on an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legal and Euangelicall Scriptures let him bee acoursed PARAG. 6. Prayer and seruice in a knowne tongue THe Councell of Trent decreed and declared concerning the diuine seruice in an vnknowne tongue that Concil Trid. Sess 22. c. 8. although the Masse doe containe in it great instruction for the common people yet it doth not seeme expedient to the fathers of the Councel that it should be euery where celebrated in the vulgar tongue This decree being past they proceeded to iudgement that whosoeuer shall say he is to be condemned that pronounceth part of the Canon of the Masse Jbid. Can. 9. de Sacrificio Missa and the words of consecration with a lowe voice or that the Masse ought to be celebrated in the vulgar tongue onely let him be accursed Now it is worth the noting the first part of the decree was adiudged by some Trent Bishops to be questionable and doubtful in the construction for say they Histor of Trent lib 6. pag. 577. it seemed a contradiction to declare that that the Masse doth containe much instruction for the faithfull and yet to command that part of seruice to bee vttered with a lowe voice and in an vnknowne tongue This exception it seemes tooke some impression in the Councell for in the same Chapter and in the same Session a dispensation was granted with a Non obstante Notwithstanding the first part of the Decree that Retaining the ancient right to euery Church least the people might hunger and thirst for foode and none be ready
idolatrie Erasmus Vnto Saint Hieromes time those of the true Religion would suffer no Image neither painted nor grauen in the Church no not the picture of Christ Cornelius Agrippa The corrupt manners and false Religion of the Gentiles hath infected our Religion brought into the Church Images and pictures with many ceremonies of externall pompe none whereof was found amongst the first and true Christians Wicelius I confesse it doth griue me that vnder pretence of I know not what Dulia it is affirmed that one may and ought to honour with adoration the Saints and their Images The Fathers of the ancient Church haue taught the people that they must honour but not worship the Saints Chemnit exaÌ„ de Imag. p. 41. The Councell of Frankford It is not to be found that any of the Patriarckes and Prophets or Fathers did adore Images but the Scriptures crie out to worship one Image God and him onely to adore and glorifie and the Fathers of the Primitiue Church did forbeare the adoration of Images as it appeares by Epiphanius and Augustine And others who reckon the worshippers of Images amongst the Symonians and the Carpocratian heretiques and this was the approoued doctrine deliuered and decreed by three hundred Bishops in the yeare 794. From this confession a doubt will arise touching the lawfulnesse of making Images viz. for that end to adore them and another doubt will follow adoration in what manner it ought to be extended to the Image or restrained Touching the first Bellarmine saith Bellar. de Relig Imag. Sanct. lib. 2. c. 7. It is proued by the Diuine Law that Images were not absolutely forbidden by reason the brazen Serpent c. were made by Gods command He that professeth they were not absolutely forbidden implies they were in a manner forbidden or rather that there is no place of Scripture that commands the contrarie for adoration which an Article of faith doth require but the Cardinals reason that the making of them is not absolutely forbidden by the Law of God because God commanded Images to be made seemes to bee no reason for the Iewes could answer God did lay a generall command vpon men and not vpon himselfe besides that plea for Images which the Cardinall makes was the ancient Apologie which the Idolaters vsed for their Images in the first ages Tertullian puts the question and returnes an excellent answer which may serue for him and vs. Sed dit quidam c. cur ergo Moses in Eremo simulachrum Serpentis ex aere fecit benè quod idem Deus lege veâ—â—â—it similitudineÌ„ fieri extraordinarie praecepto Serpentis similitudinem interdixit Si cundem Deum obsernas habes legeÌ„ eius Ne feceris similitudinem si praeceptum factae postea similitudinis respicis tu imitare Moysen Ne facias aduersus legem simulacrum aliquod nisi tibi Deus iusserit Tertul. lib. de Idolat p. 618. Some will obiect why did Moses make the Image of the brasen Serpent in the Wildernes well and good one and the same God hath by his generall Law forbidden an Image to be made and also by his extraordinarie and speciall commandement an Image of a Serpent to be made If thou be obedient to the same God thou hast his Law make thou no Image but if thou haue a regard to the Image of the Serpent make not any Image against the Law vnlesse God command thee as he did Moses and thus briefly concerning the making of them Concerning the worship of them the same Cardinall tels vs Nos cum Ecclesiâ asserimus c. Wee affirme with the Church that the Images of Christ and his Saints are to be honoured so that there bee no confidence placed in them nor nothing requested of them nor no Diuinity be conceiued to bee in them but that they be honoured onely for themselues whom they represent and thus by Bellarmines reasons the making of Images is not absolutely forbidden and the adoration of them is but conditionally permitted and surely I could wish they were absolutely forbidden by them till those conditions were rightly and truely performed by the ignorant and Lay people for I will not slander them it is the confession of their owne Church men that there are many of the rude and ignorant which worship the very Images of wood or stone Polyd. Virgil. de Inuent lib. 6. c. 13. or marble or brasse or pictures painted vpon the wals not as figures but as if they had verily sense and doe put more trust in them then they doe in Christ or other Saints to whom they are dedicated Neither is this any new complaint for this latter age Gab. Biel in Can. Lect. 14. for Gabriel Biel there owne Schooleman complained before Luthers daies that the blockish errour of certaine people was so great and they were so affected to Images that they thought some diuine grace or Sanctitie resided in them by which they were able to worke miracles and giue health and for that cause they worshipped them to the end they might obtaine some such benefit at their hands and that we may further know that none of Bellarmines conditions are performed in the worshipping of Images Cornel. Agrippa de vanit c. 57. Their owne Cornelius Agrippa declares the peoples demeanour and carriage towards them in the Roman Church in this manner Wee bowe our heads to them wee kisse them we offer lights to them we hang vp gifts we apply miracles and buy pardoÌ„s of them to conclude we goe a pilgrimage to them we make vowes vnto them we inwardly worship them as well as outwardly neither can it be vttered with how great superstition I may not say Idolatrie the rude and ignorant are nourished in Images the Priests winke thereat and reape thereby no small gaine to their purses The conditions then are confessed to bee broken but withall heere wee finde the case of Demetrius he made siluer shrines and brought no small gaine to the craftsmen and thereupon hee cryeth out Acts 19.25 Sirs you know that by this craft we haue our wealth nor that onely but if these things should be denied the Temple of the Great Diana would bee despised whom all the world worshippeth Here is a true Modell of the Romane Church she causeth Images to be made she drawes from them no small aduantage nor that onely but if they should condemne their worship being published for an Article of faith other Articles would bee questioned and the Church of Rome would bee disesteemed whom all the world admireth Since therefore the worship of Images wants the vniuersalitie and consent of Fathers in the Primitiue Church since they haue no foundation no footstep in the Word of God by the confession of their owne Church Saint Austins confession shall be my conclusion for this Article of Faith If wee or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the
harum rerum mentioneÌ„ sâ—ciant quoniaÌ„ c. Bellar. de Indulg lib. 2. cap. 17. either in Scriptures or the writings of the Ancient Fathers but onely out of Moderne Authors C. Caietan If there could be a certaintie found touching the beginning of Indulgences it would much auaile in searching of the truth but because there can be no certainty found touching the beginning of them there is no authoritie of Scripture or Ancient Fathers Greeke or Latine that bringeth them to our knowledge Bellarmine It is not to bee wondred if we haue not many Ancient Authors which makes mention of Indulgences for many things are contained in the Church onely by vse and custome without writing This learned Cardinall confesseth that many ancient authorities are not to be expected for proofe of this doctrine and this seemes to me a strange thing that an Article of faith should want Antiquity and Vniuersality of Fathers which as they pretend belongs to al points of faith it is strange that a Generall Councell should declare them to bee deriued from Christ and yet they should want ancient Fathers to witnesse Christs doctrine I rather beleeue according to the Article of the Creed that the vse thereof is most wholesome for the people for albeit they are granted onely to draw money from them yet withall the Popes Ministers had this benefit by them they sometimes set them to sale for a small price or game at Tables in a Tauerne Guicciard lib. 13. anno 1520. to redeeme soules out of Purgatory as it is witnessed by their owne Authors The Learned Doctors of of the Trent-Councell were not ignorant of this practise and of much more exercised by Leo the Tenth and others of his Predecessors but they were so farre from beleefe that this point of faith should bee deriued from Christ and his Apostles that Ecchius and Thecel and Prierius for want of Scriptures and Fathers laid their groundworke on the Popes authority and consent of Schoolemen Histor. of Trent lib. 1. p. 6. concluding that the Pope not being able to erre in matters of faith and hauing approoued the doctrine of the Schoolemen and himselfe publishing the Indulgences to all the faithfull it was necessary to beleeue them as an Article of faith I will not say it was a straÌ„ge presumption for a Councell to determine an vncertaine doctrine for a point of faith vpon the Popes infallibilitie and opinion of Schoolemen but I will say it is a senselesse and weake faith that giues assent to that doctrine which wants authority of Scriptures and consent of Fathers It was an ingenuous confession of their owne Cunerus Dolendum simul miranduÌ„ c. It is to bee lamented and admired how some Catholiques doe write of Indulgences so timorously so coldly so diuersly Chamier de satisfacti lib. 24. cap 2. so doubtfully as if their reasons were so farre fetched or so vncertaine that without great difficultie they could not proue them and surely if Cardinall Bellarmine or Cardinall Caietan and the rest could haue found better proofes for this point of faith they would neuer haue confessed that neither Scriptures nor Fathers doe bring them to our knowledge especially since no Article of faith can bee created without the authoritie of scriptures and therfore Saint Austins confession shall be my conclusion for their Article of faith If wee or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legall and Euangelicall Scriptures let him bee accursed You haue heard the confessions of our best learned Aduersaries witnessing with vs that the principall points of their Faith and doctrine now taught and professed in the Church of Rome were not knowne to former ages whereby we may easilie discerne how the Church of Rome doth obtrude strange Articles of beleife vpon her Proselites which haue no foundations in the Scriptures and want the vniuersalitie and consent of Fathers and although the Priests and Iesuits are bound by an oath to maintaine the Papacie and thereupon they generaly protest that al the Fathers are on their side and the ignorant people out of an affected ignorance blinde obedience easily condescend to that beleefe yet I say it cannot bee denied that the Popes sworne seruants our sworne enemies there best witnesses and our worst accusers haue testified these things both against themselues and in behalfe of our doctrine howsoeuer they may be excused yet sure I am they are diuided amongst themselues consequently want another speciall marke of their Church which is vnity in points of Faith To take a short reuiew of our Aduersaries confessions touching the doctrine of Merits they haue confessed that our Iustification is by faith and Christ Iesus onely they haue confessed that there is no saluation nor assurance in our owne merits but in the mercie and merits of our alone Sauiour and in this confession they intimate the noueltie and vncertainetie of their owne doctrine and in this likewise they acknowledge the antiquity and visibility of our Church long before Luthers daies Touching TransubstaÌ„tiatioÌ„ they haue confessed there is no expresse place of scripture to proue the word nor the meaning of the word they haue confessed the conuersion of the bread into Christs body Antè LateraneÌ„se Concilium non fuit dogma fides Scotus in 4. sentent c. 11. â—3 was not generally receiued by the Fathers they haue confessed before the Councell of Lateran it was not reeeiued for an Article of beleefe In these confessions they plainely intimate the noueltie and vncertaintie of their owne doctrine and by these likewise they acknowledge the antiquity and Visibility of our Church long before Luthers daies Touching Priuate Masse they confessed it was not vsed in the Ancient Church for say they the communion of Priests and people together was practised by the Fathers In this confession they intimate the Noueltie of their Religion and in this they acknowledge the antiquity and Visibility of our Church long before Luthers daies Touching the Seuen Sacraments they confesse the definite and certaine number of Seuen was vnknowne to Scriptures and Fathers they confesse that some of those Sacraments were not instituted by Christ they confesse that all of them are not true and proper Sacraments of the new Law all which on the contrarie are commanded by their Church to bee beleeued vpon a Curse and in these confessions they argue the Noueltie and vncertaintie of their doctrine and in this they acknowledge the antiquitie and Visibilitie of our Church long before Luthers daies Touching the Communion in one kinde they confessed that it was not practised by the Apostles nor the ancient Church for say they Christ did institute in both kinds and the Primitiue Fathers did continue it in both kinds In this confession they intimate the noueltie and vncertaintie of their owne doctrine in this they acknowledge the antiquitie and visibilitie of our Church long before Luthers dayes Touching
Editione expunctus est docuit seclusa Ecclesiâ—e authoritate Verba illa Hoc est corpus meum ad veritatem hanc confirmandaÌ„ non sufficere Suarez Tom. 3. disp 46. §. Tertio the words This is my body doe not sufficiently prooue Transubstantiation what saith Paul the fift to this Deleatur let that passage be no more printed amongst Caietans workes Vdalricus Bishop of Augusta writes a whole Epistle touching the lawfulnesse of Priests marriage what say the Romanists to this Deleatur let that whole Epistle bee blotted out Bertram wrote a booke of the body blood of Christ opposite to the doctrine of Transubstantiation what say the Inquisitors to this Jud. Gaspar Quirâ—ga fol. 149. Jdem IbideÌ„ Totus liber penitus auferatur away with that whole booke Anselme or the author of the booke for baptizing and visiting the sicke saith Doest thou beleeue that our Lord Iesus Christ died for our saluation and that there is no means to be saued by our own merits Quiroga p. 149. Sandoual Roxas Anno 1612. what say the Inquisitors to this Deleatur let it not be spoken at the visitation of the sicke Cassan in Hymnis Eccl. p. 179. vt Cypr. Miserecordiam adeptus sum i. e. Miserecordiam merui Annotatio illa de vocabulo Merendi tota Deleatur Ind. Expurg Belg. p. 25. The word Merit saith Cassander amongst the Ancients is almost the same as to obtaine what say the Inquisitors to this doctrine Deleatur let that obseruation of the word Merit bee cleane strucken out Polydore Virgil saith almost all the Ancient Fathers condemned Images for feare of Idolatrie what say the Romanists to this doctrine Deleatur from the beginning of that Chapter to the leafe Index librorum Prohibitorum pag. 725. Lex per praesentes c. let it be blotted out Langus saith the substance of bread and wine remaine after Consecration what say the Inquisitors to this doctrine Deleatur Ind. Expurg Belg. fol. 70. from the pag. 179. to the pag. 199. let all bee blotted out Ferus saith Ridiculum est It is ridiculous that some will haue Cephas for the head In their latter edition printed at Rome 1577. they haue left out the words Ridiculum est and say some will haue Cephas for the Head Non oportet Christianos Ecclesia Dei derelictâ abire atque Angelos nominare Concil Laodic can 35. Binius Non oportet Christianos derelictâ Ecclesia Dei abire ad Angulos Merlin fol. 68. edit 1530. Crabbe fol. 226 edit Anno 1538 Lastly the ancient Councell of Laodicea decreed Anno 368. Wee ought not to leaue the Church of God and inuocate Angels In the same Councell published by Merlin and Crabbe by transmutation of a letter we are taught to say Wee ought not to leaue the Church of God and haue recourse to Angles or corners and thus are Angeli become Anguli Angels are become Angles or blinde corners least so faire an euidence of an ancient Councell should be produced against Inuocation of Angels But what these men haue gained by purging and razing of true Euidences their late Diuinity Reader at Louaine will giue his fellow Romanists a good account After I was appointed saith he to put in execution the tyrannicall decree of the Inquisitors Sed ô incredibilis in me Dei opt max. beneficentia post quaÌ„ expurgatorij Indicis quem tyrannisante Albano Benedictus Arias Montanuâ—in pioruÌ„ vircrum lucubrationes iniurias conceperat exequutor inter primos factus sexcentas coÌ„trà falsa doctrinae Pontificiae capita c. Henricus Boxhornius li. 3. de Euch. li. 3 Riuet c. 12. pag. 89. and had noted sixe hundred seuerall passages to bee spunged and blotted out which animaduersions of mine I wished I could haue washed away with my teares and bloud my heart at length being smitten and mine eyes opened by the mercie of my God I plainely perceiued abhomination in the Papacie an Idoll in the Temple Tyrannie in the commonwealth poyson and infection in Religion And thus this learned professor sometimes a votarie to the Church of Rome from the obseruation of those purging Indices makes protestation against their practises withal became a true conuert to the Protestant faith Sect. 14. Our Aduersaries conuicted of their defence of a desperate cause by their blasphemous exception against the Scripture it selfe VVHen therfore we see with the Louanian Doctor poyson in their Religion and tirannie in their common-wealth when we apparantly discerne the Abhomination of desolation stand in the holy place Mat. 24. let vs flie saith Chrysostome to the mountaines of the Scriptures But can any man be persuaded that these men after their purging and condemning all sorts of writers will at last come to the triall of the Scriptures Are we not all eye witnesses that Christ and his Apostles are called in question at the Popes Assises and there arraigned and condemned of obscuritie insufficiency in their Gospel Is not the sacred Bible ranked inter libros prohibitos Causabons answer to the Ep. of C. Peron pa. 38. hath it not the first place in the Catalogue of books prohibited doth not their owne Agrippa proclaime it to the shame of his own religion that the Inquisitors deale most cruelly with the Protestants concerning their triall by the Scriptures Agrippa de Vanit Scien c. â—6 For saith hee If the partie examined shall offer to proue his opinion by Scriptures then with swelling and angrie countenance they tell him that he is not now to deale with schollers in their Schooles but with Iudges before their Tribunall and therefore hee must answer directly whether hee will stand to the decrees of the Romane Church or not If hee refuse then they conclude saying they are not to dispute with him by arguments and Scriptures but with fire and faggot Now can any man imagine why these men should bee so angrie with Christ and his Apostles can they say the word of God is mutable and vncertaine or can they say it is subiect vnto alteration and neede an Index Expurgatorius No surely these are but peccadilioes small faults which are incident to Fathers Schoolemen and the Polemicall Authors of these times but you shall heare them speake in their owne sense a Caracteres mortui wherin they abound for I tremble to speake it a Lindan l. 3 Stroncatum c. 2. c. 6. b Littera mortua occidens The Scriptures say they are dead Characters a dead and killing letter b Idem Panopl l. 1. c. 22. without life c Muta inanis quae nec sentit nec intelligit which neither knowes nor vnderstands a meere shell without a kernell a nose of waxe a delphich sword c IdeÌ„ l. 5. c. 4. d Merum putamen sine nucleo a leaden rule a shoe fit for any foot Sybillas prophecies d Idem lib. 1. c. 6. Sphinx his riddles e Nasus cerous and matter
for contention a wood of theeues e Canus li 3. c. 2 a shop of heretiques imperfect doubtfull obscure f Gladius delphicus Regula Lesbia calceus vtrique pediaptus folis Sybillae Sphyngiâ— aenigmata materia litis full of perplexities And saith Pigghius as one hath truly and merrily said the Scripture is like a nose of waxe f Turrianus aduersus Sadeclum pa. 99. g Luâ—us Praedonum officina haereticorum g Charon de tribus vertitatibus p. 220. h Jmperfecta dubia obscura ambigua perplexa h Lessius in consult que fides sit capescenda Ration 11. p. 127. p. 128. Sunt Scripturae vt non minus verè quum festiue dixit quidam velut nasus cereus qui se horsuÌ„ illorsum quamcunque volueris partem trabi retrahi fingique facile permittit Piggh. Hierarch li. 3. cap. 3. that easily suffereth it selfe to bee drawne backward and forward to bee moulded and fashioned this way and that way and howsoeuer yee list What further need haue we of witnesses behold you haue heard their blasphemy It is no wonder that Robertus Tuitiensis cryed out before the Pope Eras de rat conc l. 3. Fie vpon Peter Fie vpon Paul when these men dare deliuer such accursed speeches against the whole body of the Scriptures Certainely the Archangell contending with the diuell durst not bring against him such railing accusations as these men contending with vs haue brought against the truth of God and his heauenly word If wee cite the Fathers they are sleighted by them or reiected as counterfeit if wee cite Berengarius the Waldenses and the like they are charged with heresie and therefore their testimonies are not authenticall if we produce their owne Doctors and Schoolemen as Testes veritatis witnesses of Gods truth in the bosome of a corrupt Church these men say they are Catholique Authors but they stand not Recti in Curiâ they are too lauish of their tongues and therefore they must be purged If we cite the Scriptures they answer they are vnperfect they are a subiect of debate and contention a couert for theeues and a shop for heretiques Giue me leaue therefore to vse the words of Campian Camp Ret. 2. Can I imagine any of you to be so stuffed in the nose that being forewarned cannot quickely smell out this subtile iugling Can these men challenge succession in person and doctrine from Christ and his Apostles can they vaunt of the generall consent of all the Fathers can they glory in the vnitie and vniuersality of all Romish proselites in their owne Church when they come to the tryall of their cause will they decline the Scriptures as vnperfect the Fathers as counterfeit the Protestants as hereticks and their owne writers as erronious If these men would maintaine no other Tenet but this alone The Scripture is vnperfect they shall neuer bee able to prooue their doctrine Apostolique nor their Church Catholique but to waue the Scriptures and Fathers and writers as vnperfect and yet to crie out with the father of lyes All is mine this is a proper peece of policie to delude the ignorant and deceiue their owne soules For the truth is howsoeuer they pretend that the sound of their Romane faith goeth throgh the world yet the emptiest vessels make the greatest sound there silencing of Scriptures and purging of learned writers argues a distrust in their own cause and a feare lest the truth should appeare nay more Chrys in opere imperfecto Homil. 44. S. Chrysostome rightly obserued the like practise amongst the hereticall priests in his dayes and giues a further reason why the priests led the people by an implicit faith and shut vp the gate of truth Chrysost in Opere imperfect Homil. 44. For saith hee they know that if the Truth be once layed open their Church shall be forsaken and they from their pontificall dignitie shall be brought downe to the basenesse of the people This reason is so truly accomplished amongst the Romanists in these dayes Scomberg that their owne Cardinall as I haue shewed withstood the reformation of knowne errors in the Romane Church especially for this cause lest it should endanger the whole state of the Romane Church Sect. 15. Our chiefest Aduersarie Cardinal Bellarmine testifies the truth of our doctrine in the principall points of controuersie betwixt vs. BVt admit our Translation of the Scriptures were vnperfect the Fathers doubtfull the Romish writers not refined by the Inquisitors for weightie reasons best knowne vnto themselues were to bee reiected yet I hope they will giue vs leaue to produce such writers against whom they take no exception I will present vnto them their owne Cardinall Bellarmine who I thinke was the first and best that wrote the whole body of Controuersies on their side let him I say be conuented and examined without partialitie and it shall appeare vpon a reuiew that in the principall points of difference betwixt vs he is inforced to confesse the antiquitie and safety of our doctrine and plainely to acknowledge the vncertaintie and nouelty of his owne First touching the vncertaintie of all the Trent Sacraments it is Bellarmines confession Bell. de Iustif l. 3. c. 8. None can be certaine of the certaintie of faith that he doth receiue a true Sacrament because it depends vpon the intention of the Minister and none can know another mans intention Touching the succession in person it is Bellarmines confession Idem de Milit Eccles ca. 10. There is no certaintie of ordination because the Sacrament of Orders depends vpon the intention of the Ordeyner Touching Transubstantiation it is Bellarmines confession Idem de Euchar lib. 3. cap. 23. it is not improbable that there is no expresse place of Scripture to prooue it and it may bee doubted whether the Text will beare it Touching Priuate Masse it is Bellarmines confession JdeÌ„ de Missa li. 2. cap. 9. cap. 10. That is a more perfect and lawfull Masse wherein priests and people communicate together Neither is there any expresse mention amongst the ancients where none did communicate but the Priest alone but by coniectures Touching our prayer in a knowne tongue it is Bellarmines confession in the Primitiue Church when the Christians were but few Idem de verâ—o Dei li. 2. cap. 16. they did all sing and answer one Amen at the time of diuine Seruice Touching our Communion in both kinds Idem de Euchar l. 4. c. 24 it is Bellarmines confession Christ did institute in both kinds and the ancient Church did administer vnder both kindes but the multitude increasing the inconuenience appeared more and more and by degrees the vse of both kinds ceased Touching our two Sacraments it is Bellarmines confession Jdem de Sacrament in genere li. 1. c. 9. As for baptisme and the Eucharist the thing is most euident concerning the other fiue it is not so certaine
Indulgences the worship of Images and the like these are fundamentall points and most of them taught and receiued for Articles of faith yet by our Aduersaries manifold confessions were vnknowne to former ages and how those Bishops and Martyrs could suffer and die in that faith which was not receiued in the ancient Church is a misterie vnsearchable and a Martyrdome past finding out Thus our aduersaries haue compassed sea land and by Imagination ascended into Heauen to seeke for members of their Church yet their doctrine of faith which they claime from the Primitiue Church is but an Imaginary faith their Martyrs which they challenge and assume into the Catalogue of those Saints are but Imaginarie persons their Miracles which they so much magnifie are but Imaginarie and false and lastly the Heauen which they claime as a common appendant to their Church is the Iesuites heauen but by Imagination Sect. 17. Our Aduersaries common obiection drawne from the charitable opinion of Protestans touching the saluation of professed Romanists liuing and dying in their Church Answered I come to the last and greatest wonder The Romanists haue confessed that their doctrine is different from the Ancient Church in many principall points of their faith yet say they there is no saluation to be had but in the Romane Church Fieri nequit vt Lutheranus moriens saluetur Coster resp ad refut Osiandr propos 8. No saith Costerus Fieri nequit c. It cannot be that any dying a Lutheran can be saued No doubt there is a woman a Church a Cittie which reigneth ouer the Kings of the earth which sitteth on seuen Mountaines which is drunke with the bloud of Saints and Martyrs which hath multitudes and Nations and tongues at her command and if this bee the Lutheran Church or any of the Reformed Churches questionlesse there is damnation to be feared for it was foretold She ascends out of the bottomelesse pit Reuel 17. and shall goe into perdition but blessed be God their markes cannot bee applied to our Church wee haue no Bishop that assumes a supremacie ouer Kings and Princes Wee haue no Massacres of Saints faithfull Christians in our Kingdome no we haue no Citie built on seuen hills which is called the seuen hill'd Citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we account not vniuersalitie of nations and people a marke of our Church but we say it is a little flocke and the number of Gods Elect are but few I will descend to the particular Tenets of both Churches and in this I shall appeale to any moderate Romanist whether they or we for the faith professed in their Church or ours stand guilty of damnation Are we accursed because we disclaime all merits in our best workes and relie wholy vpon the merits of Christ Blessed are all they that put their trust in him not in their owne righteousnesse saith the Prophet Dauid Psal 2.12 Are we accursed because according to Christs institution wee receiue the Sacrament in both kinds He that eateth my flesh and drinketh my bloud Ioh. 6. hath life eternall saith our Sauiour Are we accursed because we search the Scriptures we reade them to our Family wee meditate on them day and night Psal 1.2 Blessed are they whose delight is in the Law of the Lord and in his Law will exercise himselfe day night saith the Psalmist Againe looke vpon the Tenets of the Romane Church and let the Word of God bee Iudge betweene them and vs whether they or wee are in the more safe and blessed way Are they blessed that make distinction of meates forbid marriage to Priests Be not high minded but feare Forbidding of marriage and meates is the doctrine of Diuels 1 Tim. 4. Are they blessed that administer the Sacrament and Seruice in an vnknowne tongue 1 Cor. 14. It was a curse at the building of Babel for them that vnderstood not what was spoken In the Law it is written with men of other tongues and other lips will I speake vnto this people and so they shall not heare mee saith the Apostle Are they blessed that contrarie to the Law of God giue adoration to Images Confounded bee all they that worship carued Images saith the Prophet Dauid Psal 97.7 Are they blessed that giue adoration to Saints to the creatures of bread and wine Rom. 1.28 They that worship the creature instead of the Creator God giues them ouer to a reprobate mind and they are accursed Are they blessed that adde new Traditions to the Scriptures and detract from Gods commandements Christs Institution in the Sacrament Reuel 22. Cursed be hee that addeth or detracteth from the least of these sayings saith the Euangelist Are they blessed that create new Articles of faith praeterquam or contra quā besides or contrary to the doctrine of the Scriptures Gal. 1.8 If an Angel from heauen preach any other Gospell then that you haue receiued let him bee accursed From these sew instances it may easilie appeare whether they are damned which beleeue and receiue that faith which was taught by Christ and his Apostles or they blessed which obey the Trent-Fathers and their doctrine which is condemned by the Apostles and Fathers of the Primitiue Church But obserue the wisedome and pollicie of these men they know the ignorant people of their Church their speciall care is to keepe all in ignorance would be easily led by an implicit faith to beleeue the Church in all if they were once possessed with some generall Rule that they were in the safe and certine way of Saluatiō in their owne Church and thereupon from the charitable opinion of well disposed Protestants they haue drawne this generall Conclusion Wee see the Protestants at least many of them confesse there may be saluatiō in our Church wee absolutely deny there may be saluation in theirs therefore it is safer to come to ours then to stay in theirs to bee where almost all grant saluation then where the greatest part of the world denie it Surely it were great pittie that a charitable opinion on our part should giue any Romanist occasion the rather to liue and die in the bosome of the Romane Church whereas wee should rather giue them a warning in the name of the Apostle Reuel 18.4 Come out of her my people that you bee not partaker of her plagues but it were more then shame for them to adiudge our religion therefore the worse because wee are more charitable when wee say a Papist may be saued it is meant onely as I conceiue of those who by an inuincible and compelled ignorance resigne vp their owne eye-sight to looke through such spectacles as their Priests and Pastors haue tempered for them these men so long as they hold fast the true faith of Christ according to the Articles of the Apostolique and Christian beleefe without oppositiō to any ground of Religion and haue furthermore a minde and purpose to obey God
and keepe his commandements according to that measure and knowledge of Grace which they haue receiued and liue for outward things in the Vnitie of the Church where they dwell such men I say otherwise morallie good and relying wholy on the merits and sole mercie of Christ Iesus that is liuing Papists and dying ProtestaÌ„ts in the principall foundation of our faith may finde mercy because they did it ignorantly 1 Tim. 1.14 This is the best construction charitie can afford them and yet this is no certainty but a bare possibilitie They may be saued I must confesse I doe encline to the charitable opinion of euery poore ignorant soule for what haue I to doe to iudge another mans seruant seeing hee standeth or falleth to his owne Master but I take God and his holy Angels to witnesse that had I ten thousand soules I would not aduenture one of them in the Romane faith and the Romane Church for howsoeuer I will not I dare not pronounce damnation vpon their persons as they doe on ours yet I will proclaime confidently and openly to all the world that their doctrine is damnable Farre be it from the thoughts of good men to thinke the points in controuersie betwixt them and vs are of an inferior alloy that a man may resolue this way or that way without perill of hu saluation The fresh bleeding wounds and sufferings of holy men blessed Martyrs in our church doe sufficientlie witnes the great danger in their Religion and the difference betwixt vs and that you may yet further know the best learned of our Church were farre from granting saluation to any Papist liuing and dying a professed Papist in the knowledge and beliefe of the present Romane faith our Reuerend Whitakers sends this summons to the great Champion of the Roman Church Whit. CaÌ„p Rat. 10. Suruey heauen it selfe and all the heauenly host looke well into all the parts and coasts of it whilest you list you shall not finde there vpon my word one Iesuit or one Papist for none shall stand in Mount Sion with the Lambe that haue receiued the marke of the Beast or belong to Antichrist Sect. 18. Prouing according to the Title of the booke by the confession of all sides that the Protestants Religion is safer because in all positiue points of our doctrine the Romanists themselues agree with vs but in their additions they stand single by themselues BVt admit the Protestants should allow a possibility of saluation to all beleeuing Christians in the bosome of the Roman Church which neuer yet was granted what doe our aduersaries inferre from hence Therefore say they It is the safer way to persist in that Church where both sides agree then where one part stands single in opinion by themselues Now surely if that be the safer way wherein differing parties agree both in one I will ioyne issue with them in this very point and if in this I make not good the Title of my book that wee are therefore in the safer way because they agree in the principall points of Controuersie with our doctrine I will reconcile my selfe to the Romane Church and creepe of all foure to his Holinesse for a pardon First then we say there is a Heauen and a Hell It is true say they but there is a Purgatory there is a Limbus Infantum also In the first part they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree We say we shall be saued by the Merits and satisfactions of Christ Iesus It is true say they but there are likewise merits of Saints and satisfactions of our owne helpfull and necessarie to saluation In the first part they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree Wee say the Sacrament of Baptisme and the Eucharist are two proper Sacraments instituted by Christ it is true say they but there are fiue more to bee receiued as true and proper Sacraments de fide for an Article of beleefe The first two they confesse with vs in the latter fiue they stand single by themselues And that is the safer way where both sides agree Wee say that Images of Christ and his Saints are ornaments and memorials of the absent and may in some Cases serue for Historie It is true say they but there is also worship and veneration due vnto them In the first part they agree with vs in the latter they stand single by themselues And that is the safer way where both sides agree We say with the Euangelist Thou shalt worship the Lord thy God and him onely shalt thou serue It is true say they but there bee Saints and Angels also that must be inuocated and adored In the first part they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree We say that Christ is the Mediator and Intercessour betwixt God and Man It is true say they but the Saints and Angels are our Intercessors and Mediators also In the first part they ioyne with vs in the latter they stand single by themselues that is the safer way where both sides agree We say that Christ is the Head and Monarch of the Church it is true say they but there is likewise another visible Head of the Church which is the Pope In the first part they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree We say that Peter had a Primacie of order that is a First-ship among the Apostles It is true say they but withall he had a supremacie of power and Iurisdiction In the first place they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree We say there are 22. books of Canonicall Scripture It is true say they but there are other bookes also as namely To bit Iudith the Machabees c. that are Canonicall In the first part they approue all that we hold in the latter they stand single by themselues And that is the safer way where both sides agree Wee say the Scripture is the Rule of faith It is true say they but there are Traditions likewise and vnwritten verities that must bee added to the Scriptures In the first they ioyne with vs in the latter they stand single by themselues And that is the safer way where both sides agree Lastly we say there are 12. Articles of the Creed and this is the Tenet and confession of all Christian Churches It is true say they but their are 12. Articles more published by Pope Pius the Fourth to be receiued of all men In the first place they confesse all that we hold in the latter they stand single by themselues And that is the safer way by our aduersaries confession where both sides agree Thus by the ample testimonies of the best learned in the Romane Church there is nothing taught by the Protestants de fide for matter of faith which the Church of God hath not alwaies held necessarie to bee beleeued nothing but that which alone is sufficient for euerie Christian man to know concerning his saluation nothing but that which is confessed by our aduersaries to bee safe and profitable for all beleeuers nothing but that wherewith the writings of all antiquitie are consonant and all Christian confessions agreeable Now since I haue brought you into Via tuta the safe Way Christus est Via veritas I will briefly commend vnto you Christ and his Apostles for your Leaders the Ancient Fathers for your Associates and Assistants and the blessed Spirit for your guide and conduct in your safe Way There are other passengers viz. Cardinals and Bishops and Schoolemen which doe accompanie you part of your way but they are strangers and therfore be warie of them and by way of preuention Ier. 6.16 Stand in the waies and see and aske for the old pathes where is the good way and yee shall finde rest for your soules Δόξα τῶ Θεῶ FINIS Errata Page 17. line 19. for her reade the. p. 27. l. 20. for Royall r reall p. 34 l 5. for Germ r. Iohannes Baptista Vergerius p 35 l. â—5 for in r. into p. 36. l. 6. for the power r. the abused power p. 44 l. 12. for hic r hûc p. 47. l. â—6 for foundation adde or openly disturbed the Church p. 66. l. 9. for succession best succession from heretiques or at best from an improbable example of the Nazarites p. 67. l 13. in Sacerdotibus c. as an vncleane Act. adde in Marg. Augustâ—â— 74. p. 75. l. 20. for Apostolicall r. Apochryphall p. 93. l. 11. for comming r cunning p. 99. l 13. dele our p. 125. l. 5. for prosued r. pursued p. 160 l. 10. woman adde â—ate on a Beast which had p. 192. for Edward r. Edwin p. 37. l. 16. for Diuels r. damned with Diuels p. 248. l. 2. for Apostle r. Euangelist p. 275. l. 17. cita Ferum in cap. 1 Jo. Moguâ— 1550. p. 34.
Legall and Euangelicall Scriptures let him bee accursed PARAG. 8. Indulgences IT is the Tenth Article of the Romane Creed I must firmely auouch that the power of Indulgences was left by Christ to the Church and I affirme the vse thereof to be most wholesome for Christs people This doctrine was proclaimed by the Councell of Trent Cum Potestas conferendi Jndulgenti as à Christo Ecclesiae concessa sit atque huiusmodi potestatem sibi tradita c. Concil Tridenâ— Sess 25. DecretuÌ„ de Jndulgentijs where it was likewise declared that whereas Christ did leaue Indulgences to the Church and the Church did vse that diuine power so granted in ancient times therefore the sacred Councell doth teach and command them to bee retained in the Church and condemne all them with a curse which either terme them vnprofitable or denie the Churches authority to grant them A reason no doubt sufficient for the Church of Rome to grant them and to lay Anathema vpon all such as shall denie them since Christ did first ordaine them and the Ancient Fathers did exercise that power committed to them by Christ but when we come to examination of Witnesses notwithstanding the Popes Creed and the Councels Decree it will bee found that neither Christ nor the Primitiue Fathers euer knew much lesse exercised such pardons and Indulgences as are now daily practised in the Church of Rome In the Primitiue Church when the Christians had committed any capitall and heinous offence for feare of persecution either in deniall of their faith or in sacrificing vnto Idols the parties were inioyned a seuere and long Penance the rigour of this punishment the Bishops and Pastors of their seuerall congregations had power if they saw cause to mitigate at their discretion which mitigation or relaxation of punishment was called by the name of Pardon or Indulgence This doctrine was deriued from Saint Paul who released the incestuous Corinthian from the bond of excommunication vpon his humiliation and serious repentance and writes vnto the Corinthians that they should doe the like and receiue him againe to their communion least he should be swallowed vp with immoderate griefe and this manner of Indulgence was ancient and continued long in the Church and of this there is no question Indulgentia propriè est absolutio Iudiciaria annexam habens solutionem ex Thesauro Bellâ—â—de Jndulg lib. 1. cap 5. The Indulgence in the Romane Church is an absolution from the guilt of temporall punishment by the application of the merits of Christ and his Saints which merits are termed Thesaurus Ecclesiae the Treasurie of the Church and this common Treasury of satisfactions is applyed to dead soules burning in Purgatory Thus Indulgences which were first vsed for mirigation of punishments are now reduced to priuate satisfactions and that which was formerly left to the discretion of euery Bishop in his owne Dyoces to dispense with summum Ius the extremity of the Law is now transferred wholy to the power and authority of the Pope nor that onely for some few yeares imprisonment in this life but for thousands of yeares in Purgatory after death insomuch that whosoeuer in the state of Grace shall say seuen prayers before the Crucifix Horae beatae Maria Virg secundum vsum sacruÌ„ and seuen Pater-Nosters and seuen Aue-Maries shall attaine six and fiftie thousand yeares of pardon fourteene thousand granted by Saint Gregory fourteene thousand by Nicholas the First and eight and twenty thousand by Sixtus the Fourth These and the like Indulgences were trained vp in the Schoole of Demetrius which brought no small benefit to the Pope and Clergie and therefore their owne Schoolemen Greg. de Valent cap. 2. Gregorie de Valentia termes them but a kinde of godly deceit wherewith the Church doth drawe men vnto some kinde of actions of deuotion euen as a Father when he moueth a little childe to runne promiseth him an apple which notwithstanding he doth not giue him But I will proceede to the publication of Witnesses whereby it shall appeare by the euidence of their owne Learned men that this point of faith hath no more Antiquity and consent of Fathers and Schoolemen in the Romane Church then the Articles before confessed De Jndulgentijs pauca dici possunt per certitudinem quia nec scriptura expresse de ijs loquitur sancti etiam Ambrosius Hilarius c. minime loquutur de Indulgentijs Durand 49. Sentent dist 20. q. 3. Indulgentiae authoritate Scripturae no innoture nobis sed authoritate Ecclesiae Romanae Romanorum Pontificum quae maior est authoritas Prier contr Luth. pro Indulg Difficile est modum Jndulgentiarum fundare authenticè in Scriptura Sacra c. Maior 4. d. 2. q 3. Durand Little can bee said of any certainty or as vndoubtedly true of Indulgences and pardons seeing the Scriptures speake not expressely of them neither the Fathers as Augustine Hillarie Ambrose Hierome c. Siluester Prierias Pardon 's are not knowne to vs by the authority of the Scriptures but by the authority of the Church of Rome and the Popes which is greater then the authoritie of the Scriptures Maior It is hard to ground the manner of Indulgences authentically in Scriptures in token of which the three first Doctors of the Church haue spoken but little Roffensis Bishop of Rochester It is not sufficiently manifest from whom Indulgâ—nces had their Originall Roffens Quamdiis nulla fuerat de Purgatorio cura nemo quaesiuâ— Indulgentias nam ex illo pendet omnit Indulgentiarum aesti matio caeperunt igitur Indulgentiae postquam ad Purgatorij cruciatus aliquaÌ„dò trepidatum erat Roffens art 18. contrà Lutherum Of Purgatorie there is very little or no mention amongst the ancient Fathers but after Purgatorie began to terrifie the world and after a while men had trembled at the torments thereof Indulgences began to be in request as long as Purgatorie was not cared for there was no man sought for Pardons for the whole price of pardons hangeth on Purgatory take away Purgatory and what shall we neede of Pardons harum vsus in Ecclesia serò receptus Alph. contr heres 8. verbo Jndulgentia Alphonsus a Castro There is nothing in Scripture lesse opened or whereof the Ancient Fathers haue lesse written then of Indulgences and it seemes the vse of them came but lately into the Church Antoninus There is not any expresse testimonie for proofe of Indulgences De Indulgentijs nâ—l expressè habemus in sacra Scriptura nec etiam c. Anton. part 1. ut 10 cap. 3. in principio De ortu JndulgentiaruÌ„ si certitudo habere possit veritatis indagandae opeÌ„ ferret verum quia nullâ—e Scripturae Sacra nulla priscorum Doctorum Graecorum aut LatinoruÌ„ authoritas Scripta haec ad nostram de duxit notiâ—iam Caiet opus 15. c. 1. Neque mirum videri debet si authores anti quiores non multos habemur qui