Father there Yea but the Iesuit demandeth Wherein are you more safe than wee if hee be not there wee are in danger of adoring him where hee is not if hee be there then are you saith hee in danger by not adoring him where hee is I answer wee are every way safe and they both wayes in danger wee are safe because if hee be there wee who worship him there in spirit and truth not under any corporall shape are in no danger at all because wee worship him at his Table as hee requireth if hee bee not there wee can be in no danger for not worshipping him there where hee is not They are in danger both wayes of Will-worship if he be there of Idolatrie if hee be not there Of Will-worship I say if hee be under the accidents of Bread and Wine because they are no where commanded to worship him under such formes if hee bee not there then are they apparantly guiltie of grosser Idolatrie by exhibiting Culium latriae divine worship to a piece of Bread To the fift Here the Iesuit like an Adder thrusteth out his forked sting pricking with one of his forkes the Knight for calumniating their Doctrine with the other the Doctrine of the Reformed Church touching assured hope of salvation as matter of vaine confidence and a dangerous precipice of the soule The first is easily plucked out for the Knight chargeth them with nothing but what the Iesuit himselfe confesseth For if men cooperating to their justification merit both grace and glorie they doe not ascribe the whole glorie of it to God but as the Romans for the victorie they gained over the Cimbri sacrificed Deo Mario so doe the Papists at this day for the conquest of their ghostly enemies and their purchase of heaven burne incense Deo Mariae to Christ and Mary and attribute their justification and salvation partly to Christs merits partly to their owne together with the superabundant satisfaction of the blessed Virgin Mary and other Saints The other forke reacheth not home to invenome our most wholsome doctrine concerning assured hope of salvation for though wee teach that a man ought to be assured that his sinnes are forgiven him yet withall wee teach that this assurance is upon condition of Repentance and Faith And withall wee affirme because hee standeth not by his owne strength but by Gods power Who worketh in him both the will and the doed hee ought not to be high minded but to feaxe and in this feare to worke out his salvation Phil. 2.13 I meane in feare as feare is opposed to carnall security and presumption not as it is opposed to religious confidence and as hee must worke out his salvation with this feare so also with trembling as trembling is taken for an awfull and filiall reverence not for a servile affrighting For the trembling here meant is not onely joyned with assured hope that God will worke both the will and the deede but also with joy rejoyce unto him with trembling Psal 11. To the sixt Though the Iesuit tug hard yet the Knight holdeth him fast in Hales Vasquez and Valentia his net For if it be true that the Sacraments effect what they represent it will follow upon the Iesuits owne confession that in regard the Sacrament is perfecter in both kindes then in one in regard of representation it must needs be more perfect also in the fruit and operation and if so then more safety and comfort in our entire then in their halfe communion To the seventh Bell. de Missa l. 2. c. 10. Negari non potest quin sit magis perfecta et legitima missa ubi cōmunicantes adsunt quā ubi non adsunt Harding art 1. of privat Masse Where the people cō nunicate it is more cō nendable more godly Concil Trent ses 22. cap. 6. more fruitfull and more profitable The Iesuit would faine contradict the Knight but indeede he contradicteth himselfe For in granting that which Bellarmine Harding and the Councell of Trent extorteth from him that it is more profitable for the people to communicate with a Priest at the Masse then to loake on he sayes by consequent that there is more safety in it which is the proper point in controversie in this Chapter For as that which is unprofitable for the soule cannot but be dangerous so that which is profitable to the soule cannot but be safe nothing is profitable to the soule but that which some way tendeth too and furthereth the salvation thereof and is not that safer which more tendeth to salvation To the eight Aeneas Silvius maketh no mention at all of any Law of single life De gestis concil Bafil l. 2. Coss de caelib Sacerd. art 23. Panor de cler conjug c. Quum olim Credo pro bono et salute animarum statutum nunc iri ut non valentes continere possint contrahere but simply saith that It were safer for Priests to marry for that meanes many Priests might be saved in married Priesthood Cass de caelib Sacerd. art 23. Panor de cler conjug c. Quum olim Credo pro bono et salute animarum statutum nunc iri ut non valentes continere possint contrahere which now in barren Priesthood are damned Cassander and Panormitan make mention of the law which tieth Priests to single life and both thinke that the abrogation of it would be good and behoovefull to the foules of many Priests that those who cannot attaine to the first degree of chastity in a single life may be permitted to live in the second degree of chaste marriage And what is it else that we contend for but that it may be left free to the Ministers of the Gospell to marry if they thinke good which liberty implieth two things First that where there is a law restraining them from marriage that law may be abrogated Secondly for the future that no law prohibiting marriage in the Clergie may be enacted Yea but saith the Iesuit all the Doctors all the Fathers all the Councells and the continuall practice of the Church from the very beginning is against Priests marriage of all which you have abundant proofe in Bellarmine I answer of all this nay none of all this as you may see in Chemnitius History de celibatu sacerdotum Iunius and Chaumerus their reply to Bellarmine and most largely and plentifully in Dr. Hall now Bishop of Exon. his three bookes against Coffin intituled The honour of the married Clergy Pag. 392. Yea but saith the Iesuit in the last place the law restraining Priests marriage was never contradicted by any but knowne wicked men What a lowd and Stentorian untruth is here uttered by a foule mouthed Iesuit Was Paphnutius the confessor Spiridion the Saint were all the Fathers of the first generall Councell of Nice together with Pope Pius the second and the Fathers at the Synod at Basill besides infinite others produced by the Authors above named all
amongst them Iren. lib. 1. cap. 24. And so doth Irenaeus also witnesse they all restraining and adjudging it to be Heresie and Idolatrie to cense and bow to the Image even of Paul or Christs But doe you not find a difference say you betweene their adoring the creature of wood and colour in place of the creature and our adoring the Creator represented by the creature If there be any difference in the manner of the Pagan worship and yours it is in this That the Christians who know God and set up an Image unto him offend rather than the Gentiles who know him not and if to worship a creature which is the worke of Gods hands be flat Idolatrie how inexcusable is it to worship the worke of mens hands and the shadowes of Creatures represented by art and applied by mans vaine conceit to resemble the Creatour And in this respect Saint Austine preferred the Pagans and Heathens before the Manichees which were Christians For the Pagans worship things that be Pagani colunt ca quae sunt etc. Aug. contià Faust l. 20. c. 5. though they be not to be worshipped but you saith hee worship those things that be not at all but are fained by the vanitie of your deceitfull fables and tales It is true as you say the Heathen did worship the Creatures of wood in place of the Creator Gentes Ugnum adorant quia Dei Imagmem putant Ambr. in Psal 118. Serm. 10. but the reason is given by Saint Ambrose because they thinke it to be the Image of God And doe not you the like when you worship the picture of Christ in wood or any other metall I most firmly avouch that the Images of Christ and the Mother of God and other Saints are to be worshipped Bulla Pij 4 Act. 9. because it is the picture of Christ Those that worshipped the golden Calfe knew wherof it was made neither could there be such a Calfe amongst them to thinke it was a true God Tertullian up braideth the Pagans That in their owne consciences they knew well enough that the Gods which they worshipped were but men that it was to be proved in what places they were borne where they had lived Tert. Apolog. cap. 10. Provocamus ad conscientiam vestram c. and left a remembrance of their workes where they were buried and may not the like be proved by many of your Saints which you worship in your Church If the Pagans had adored their Images for God there had beene some difference betwixt you but they could answer the Christians as Celsus the Philosopher did Origen Orig. contrà Celsum l. 7. If the Christians deny things made of wood stone brasse or gold to be God wee grant it for otherwise it were a ridiculous opinion for who but a starke foole did ever account them for gods But in conclusion they joyne hands with you These say you are the services unto the gods or else certaine resemblances of the gods I will come neerer unto you It is the voice of the Heathen man in Clemens Clem. Recognit ad Iacob lib. 5. We worship the Images which we may see in the honor of that God which cannot be seen You may reade the like excuse of a Heathen man in Saint Austine I worship neither the Image nor the devill but by a Corporall figure Aug. in Psal 113. Concion 2. I behold the signe of that which I ought to worship Now change but the name of Pagan into Papist and these sayings will fully agree with your men and therefore if it be flat Idolatry in them that know not God the greater sinne lyeth at your Churches doore who joyne with Pagans and Idolaters which otherwise professe to know him and worship him as hee ought to be worshipped in spirit and truth The difference onely betwixt you and them is this They worshipped the Images of the heathen Philosophers aswelas of Iesus and you say that you worship Images of Christ and not of the Gentiles And herein your later error is greater than the first for if you had told a Carpocratian Thou shalt not covet thy Neighbours wife because God hath forbidden it Clemens saith hee would have replied as you doe By thy Neighbour is understood the Neighbour of the Gentiles Clem. Strom. l. 3. And thus they excuse their disordered Lust and you to decline your Idolatrous worship savour of one and the same spirit and therefore to use part of your owne words This doctrine is too grosse for so subtile a Iesuit as you are To conclude you would know how our Doctrine against Images doth succeed the second Commandement Here you quarrell about the word Succeed when I say no such thing but that it is derived and thus you fight with a Paper-man of your owne making And lastly you say the word Image is not in the Scripture when as your vulgar Translation in Exodus is Sculptile and yours in Deuteronomie Sculpta similitudo both which signifie A graven Image or the likenesse of any thing Take for a Conclusion that friendly admonition which Origen sometimes gave to Celsus the Pagan Communis sensus cogitare nos cogit c. Orig contra Celsum l. 3. Common sense doth will men to thinke that God is not delighted with honour of Images made by men to represent his likenesse or any signification of him yea who saith hee that hath his right wits will not laugh at him who after those excellent and Philosophicall disputations concerning God or the gods doth looke to Images Ibid. l. 7. and either offereth prayers unto them or by the contemplation thereof as of some visible signe goeth about to lift up his mind to the cogitation of God thereby to be understood And thus much may serve touching your Patrons and first founders of Images From your Images you proceed to your Communion in one kind which I shewed was derived from the Manichees c. You to excuse the matter say That before there were Manichees in the world the blessed Sacrament was administred sometimes in one kind sometimes in both You say so but you say nothing to prove it and your ipse dixit will hardly carry it against a cloud of witnesses For confirmation of what I said that in this point of Doctrine you succeed the Heretikes hearken to Leo Bishop of Rome Leo Serm. 4. de Quadrages The Manichees to cover their infidelitie venture to be present at our mysteries and so carry themselves in receiving of the Sacraments for their more safety that they take the body of Christ with an unworthy mouth but in any wise they shunne to drinke the blood of our Redemption which I would have your devoutnesse speaking to the people learne for by this sacrilegious simulation they may be noted by the Godly that they may be chased away by the Priestly power Leo you see speaketh of the Manichees by name and those Lay-men also and calleth the forbearing
published by Pope Pius the fourth were anciently received though newly defined by the Councell of Trent for proofe he instanceth in the first Councell of Nice and compareth that Councell and their Creed with this of Trent hee proceeds by way of recrimination to question the 39. Articles of our Church he accuseth us for corrupting and misinterpreting the Scriptures for declining Traditions Fathers and Councels hee excuseth their Index Expurgatorius and accuseth us for falsifying the Fathers and lastly he concludeth with the doctrine of implicite faith and this is the substance and contents of his answer to my first Chapter All which and whatsoever else is materially contained therein and the rest of his sections following I will take into severall parts distinctly and returne him a moderate answer The Reply to Mr. Lloyd FIrst touching your Trent Creed you complaine that according to the common fashion of our Ministers by way of derision I divide it into twelve points as it were into twelve Articles which say you he and they might with as much reason divide it into foure and twentie Here you begin to quarrell at your first entrance but I hope you will gladly forgive us this wrong for if wee accuse your Trent Fathers for coyning twelve Articles in stead of foure and twentie they and you are more beholding to us for laying the lesser number to your charge and yet if you please to review them you shall finde they fall most naturally within the number of twelve But you would know what difference there is betwixt the Councell of Nice and the Councell of Trent and their two Creeds Let mee tell you if ever the proverb held true Comparisons are odious it holds betwixt the two Councels and their two Creeds the Councell of Trent is not worthy to be named the day wherein the Councell of Nice is mentioned That famous Councell of Nice was the first and best generall Assembly after the Apostles time that was summoned in the Christian world it had in it 318. Bishops Totius orbis terrarum lumina saith Victorinus amongst whom were the foure Patriarchs of the Easterne and Westerne Churches It was called by the first and best Christian Emperour Quasi servator medicus animarum Euseb in vita Conslant orat 3. c. 10. Constantine the Great who was Vocalissimus Dei praeco and as it were the Preserver and Physitian of our soules saith Eusebius This Emperour exhorted the Fathers and Bishops of that Councell Omni igitur seditios â contentione depulsâ literarum divinitùs inspiratarum testimoniis res in quaestionem adduct as dissolvamus Theod. Hist Eccl. l. 1. c. 7. p. 208. to lay aside seditious contention and resolve all doubts and questions by the testimonies of divine Scriptures and accordingly they framed their Creed out of the doctrine of the Apostles and all who were not of the Arrian faction did assent and agree to it saith Theodoret. Now take a view of your Trent Councell and compare them together Your Councell of Trent like Demetrius Assembly was summoned by Pope Paul the third without a lawfull calling the three Patriarchs of Constantinople of Antioch of Alexandria refused to be present the Legates of the Kingdome of Denmark of Suetia and the Dukedome of Prusia were all absent and returned their answer that the a Gravamina opposita Concil Trid. Causa 1. pag. 21. Pope had no right to call a Councell Our Queene b Epit. rerum in orbe gest sub Ferd. 1. ann 1561. apud Scard tom 3. p. 2171. E Belgio in Insulam trajicere prohibuit ibid. Elizabeth of blessed memory disavowed the Councell in so much that when the Pope sent Hieronymus Martinengus as Legate into England to summon our Bishops shee would not suffer him to land or set his foot on her Dominions The French King signifieth by his Legate James Amiot that hee for his part neither held it for a generall not yet for a lawfull Councell but for a private Conventicle and accordingly hee wrote Conventui Tridentino The Emperour Innoc Gentil sess 12. and Hist of Trent l. 4. p. 319. Illyric in Protest contr Concil Trid. Charles the fifth declared by his Embassadour Hurtado Mendoza in the name of the whole Empire that the Bishops wholly hanging at the Popes becke had no authoritie to make lawes in causes of reformation of religion and manners Andreas Dudithius Dudith in Ep. ad Maximil 2. de Calice Sacerdotum conjugio the Bishop of five Churches told the Emperours Maximilian and Ferdinand that the Trent Fathers were like a paire of countrey Bag-pipes which unlesse they were still blowne into could make no musick The Holy Ghost had nothing to doe with that Councell and therefore they could create no new Articles of faith Your historie of Trent tels us The historie of Trent the Spirit was sent in a Carriers cloak-bag from Rome to Trent but when there fell store of raine the Holy Ghost could not come before the flouds were abated and so it fell out that the Spirit was not carried upon the waters as wee read in Genesis but besides them Looke upon your Bishops they were but fortie and two at the first meeting and two of them titular the rest for the most part saith Dudithius were but hirelings Andr. Dudith ut suprà young men and beardlesse hired and procured by the Pope to speake as hee would have them To say nothing of those Emperours who called the first and best Councels and were present in person when as the Popes send but their Legates Euseb in vitâ Constant orat 3. c. 16. Ego intereram Concilio saith Constantine I was present at the Councell amongst you as one of you Touching his Imperiall seat in the Councell Ibid. c. 10. his throne was very great and passed all the rest saith Eusebius whereas there is no greater distance in the time Advertendum quod locus ubi sedet Imperator 〈…〉 tenet 〈◊〉 Pontifex Liber Ceremon l. 2. c. 2. than there is now difference in the places for the Emperour is allowed but to sit at the Popes foot-stoole and it is specially to bee noted saith your booke of ceremonies that the place whereupon the Emperour sitteth may bee no higher than the place where the Pope setteth his feet Your Councell of Trent hath made many decrees for reformation of manners but did they ever reforme this abuse and restore the ancient custome You then that are so confident in equalling those two Councels doe you thinke there is no difference betwixt a conventicle and a generall Councell betwixt a Councell lawfully called and one summoned by usurpation betwixt a late Councell held in a corner of the world in the worst age and an ancient Councell in a most famous citie held in the most flourishing age betwixt a Councell that layes her sole foundation in the Scriptures and one that builds her first Article of faith upon Traditions Bulla Pii
ad Philadelph In your Edition printed at Colein you have quite altered the sense by a corrupt Translation saying One Cup is distributed for all and in the Margent Unus Calix qui pro omninibus nobis distributus est Bibl. Pp. Tom. 1. Colon Agripp An. 1618. p. 85. Bell. de Euch. l. 4. c. 26. Una Eucharistia utendum And that your corruption may not want an Advocate your Cardinall Bellarmine tells us There is not much credit to be given to the Greek Copies for the Latine reades it otherwise by which reason a man may appeale from the Originall to a Translation which is a thing unheard of Again whereas he saith in the same Epistle Ignat. ibid. ut suprà Oh yee Virgins in your prayers set Christ onely before your eyes and his Father being enlightened by his spirit hereby teaching that we ought to directour prayers to the Trinity only and not to Saints Angels your men in their late Edition printed at Lyons by their corrupt translation have left out the word Precibus Ignat. Lugdun impres An. 1572. and thrustin Animabus soules for prayers by which change of words the sense meaning of the Father is cleane perverted It followeth further in the same Page in speaking of Peter and Paul and other Apostles who betooke themselves to a married life Severinus Binius in his Annotations upon this place tells us that those words viz. Peter and Paul and other Apostles betook themselves to a married life ought to be razed out The third age An. 200. to 300. because saith he it is probable the Grecians in honour of Marriage corrupted the Text A faire warning for us to take notice that in after Editions that passage may also be cleane left out In the third Age Tertullian paraphrasing upon the words of Christ a Caro nihil prodest ad vivificandum scilicet Tert. de Resurrect carnis c. 37. Caro nihil prodest sed ad vivificandum Tertul. Parisiis apud Michaelem Julianum An. 1580. p. Mihi 47. The flesh profiteth nothing saith It is the Spirit that quickeneth the flesh profiteth nothing namely to quicken your Tertullian printed at Paris hath quite perverted the meaning of the Father and causeth him to speake flat contrary both to himselfe and to the sense of Christ in these words The flesh profueth nothing but to quicken St. Cyprian Bishop of Carthage is falsified and corrupted for the circumgestation of your Sacrament and the Popes Supremacie In his Tract of patience he tells us b Nec post gustatam Eucharistiam manus gladio cruore maculentur Sic Cypr. Parisiis apud PetruÌ„ Drovart in vico Jacobaeo An. 1541. fol. 89. Nec post gestatam Eucharistiam c. Cypr. de bono Patientiae Impress Partsiis apud Claudium Chapelet Via Jacobaet An. 1616. p. Mihi 316 Post gustatam Eucharistiam c. After the eating of the Eucharist the hands are not or ought not to be defiled with bloud In your Cyprian printed at Paris and Colein your men have wittingly altered the words saying Post gestatam Eucha ristiam and so by transmutation of one letter doe cite this place for the circumgestation of the Sacrament whereas the Ceremonie of carrying about the Eucharist was not knowne in many hundred yeares after Cyprians time But Pamelius a Canon of the Church of Bruges and Licentiate in Divinity returnes this answer in defence of it Cum manu non gustetur Eucharistia sed olim gestari consueta sit prorsus illud ex Cambrensi Codice substituendum duxi pro eo quod erat gustatam Annot. in lib. de bono Patient pag. Mihi 321 Forasmuch as the Eucharist cannot be tasted with the hand but was wont anciently to be carried with the hand I thought it best to change the word Tasting into Carrying which I borrowed from an ancient Copie in Cambron Abbey The word then we see was changed by his owne Confession and the Cambron Copie is brought for the defence of this forgerie which differing from all other Copies may be justly suspected For his reason that we taste not with our hand it is frivolous For St. Cyprian saith not gustatam manu but simply gustatam which taste yet was not without taking the Sacrament into the hand You have heard Pamelius confession Now let us heare what Manutius hath done in publishing of St. Cyprian for Pamelius tells us that St. Cyprian printed at Rome by Paulus Manutius Indiculus Codicum in Cypriano in the yeare 1563. is a much more bettered and corrected Edition than any other and accordingly your learned Priest Mr. Hart assures us that Pope Pius the 4th Hart Raynolds c. 5. Divis 2. p. 167. being desirous that the Fathers should be set forth and corrected perfectly sent to Venice for Manutius a famous Printer that he should come to Rome to doe it and to furnish them the better with all things necessary he put foure Cardinals wise and vertuous in trust with the worke and for the correcting of Cyprian especially above the rest singular care was taken by Cardinal Baromaeus a Copie was gotten of great antiquity from Verona and the exquisite diligence of learned men was used in it These Testimonies make a faire shew of sincere and plaine dealing and no doubt if there were not double diligence used by them the Roman Cyprian doth exceed all the rest and is freest from corruption That the truth thereof may appeare let us looke into St. Cyprian in his booke touching the Unity of the Church De Veritate Ecclesiae Whereas the ancient and true Cyprian sayth The rest of the Apostles were equall unto Peter both in honour and power the Roman Cyprian printed by Manutius and your late Paris Cyprian Cypr. Parisiis apud Claudium Chapelet An. 1616. hath added these words The Primacie is given to Peter And whereas the ancient Cyprian saith Christ did dispose the Originall of unitie beginning from one the Roman and Paris have added Unam CathedraÌ„ constituit p. 254 He appointed one Chayre And whereas the ancient Cyprian sayth The Church of Christ may be shewed to be one the Roman and Paris have added Cathedra una constituitur ib. and the Chayre to bee one And because the Chayre may bee as well applyed to the Bishop of Carthage Cathedram Petri Ibid. as to the Bishop of Rome the Paris Cyprian hath added Peters chayre And whereas it was in Cyprian even in the Roman print too Hee who withstandeth and resisteth the Church doth he trust himselfe to be in the Church the Paris Cyprian addeth Qui Câ—thedram Petri supra quam fundata est Ecclesia deserit in Ecclesia se esse confidit ibid. He who forsaketh Peters chayre in which the Church was founded doth he trust himselfe to bee in the Church Now as you have heard that Manutius hath added and forged much in his Roman Edition for the Popes Supremacie so
of the ancient Eusebius neither could he say truly that the Colein was translated by a Catholike for indeed it is the property of an Here-ticke to falsifie and corrupt the Text. And thus you have done in your Colein Edition where you have altered the sense in that manner Eusebius Emissenus Bishop of Emesa in Syria is forged by Gratian for the doctrine of Transubstantiation Grat. Dist 2. de Consecrat Quia corpus fol. Mihi 432. his words are these Christ the invisible Priest turned the visible creature into the substance of his body and bloud with his word and secret power saying Take eate this is my Body whereas there are no such words to be found in all his Works The Councell of Laodicea is falsified in favour of your Iâ—vocation of Angels The words of the Originall are these a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Conc. Laod. Can. 35. Bin. Tom. 1. p. 245. Christians ought not to forsake the Church of God and depart aside and invocate Angels and make meetings which are things forbidden If any man therefore be found to give himselfe to this privie Idolatrie let him be accursed Now in the same Councell published by James Merlyn and Fryer Crab by transmutation of a letter you are taught a lesson contrary to sense and reason saying b Quod non oporteat EcclesiaÌ„ Dei relinquere abire at que angelos nominare congregationes facere Merlin Tom. 1. Concil edit Col. An. 1530. f. 68. Crab. edit An. 1538. Colon. fol. 226. Verit as non quaerit Angulos It is not lawfull for Christians to forsake the Church of God and goe and nominate or invocate Angels or corners and make meetings and thus Angeli are become Anguli Angels are become Angles or Corners as if truth did seeke Corners when so faire an Evidence is brought against Invocation of Angels St. Basil the great Archbishop of Caesarea was forged by Pope Adrian the first at the second Councell of Nice for the worship of Images his words are these c Pro quo siguras ImaginuÌ„ eorum honoro adoro veneror specialitèr hoc enim traditum est à Sanctis Apostolis necest prohibendum acideò in omâ—ibus Ecclesiis nostris eorum designamus Historias Citat ab Adriano in Synod Nic. 2. Act. 2. p. Mihi 504. For which cause I honor and openly adore the figures of the Images speaking of the Apostles Prophets and Martyrs and this being delivered us by the Apostles is not prohibited but in all Churches we set forth their Histories This Authority was cited by Pope Adrian in the name of Basil the Great in his Epistles when as in all his Epistles of which are extant 180. there are no such words to be found St. Hierome is likewise forged for the same doctrine and by the same Pope the words in the Epistle are these Sicut permisit Deus ador are omnem gentem manufacta c. Citatur ibid. Ep. Adr. p. Mihi 506. As God gave leave to the Gentiles to worship things made with hands and to the Jewes to worship the carved workes and two golden Cherubins which Moses made so hath he given to us Christians the crosse and permitted us to paint and reverence the Images of Gods workes and so to procure him to like of our labour These words you fee are cited by your owne Pope at a generall Councell as you pretend for a point of your Romish faith and yet there are no such words nor the meaning of of them to be found in either of those Fathers and without doubt there was great scarcity of true ancient Fathers to bee found at that time to prove your adoration of Images when your Pope was driven to shifts and forgeries especially when your owne Polydore tells you Polyd. de ReruÌ„ Invent. that the worship of Images not onely Basil but almost all the ancient holy Fathers condemned for feare of Idolatrie as S. Hierome himselfe witnesseth This puts me in mind of Erasmus complaint that the same measure was afforded to Basil Eras in Praefat. lib. de Spirit Sanct. Bas which hee had otherwise observed in Athanasius Chrysostome Hierome that in the middle of Treatises many things were stuffed and forced in by others in the name of the Fathers St. Ambrose Bishop of Millaine is falsified and corrupted Franciscus Junius as an eye witnesse Junius Praefat. in Ind. Expurg Belg. tells us that at Leyden in the yeare 1559. being familiarly acquainted with Ludovicus Saurius Corrector of the Printing house and going to visit him hee found him revising of St. Ambrose workes which then Frelonius was printing after some conference had betwixt them Ludovicus shewed him some printed leaves partly cancelled and partly razed saying this is the first Impression which wee printed most faithfully according to the best Copies but two Franciscan Fryers by command have blotted out those passages and caused this alteration to my great losse and astonishment It may be the discoverie of it by Junius might stay their further printing of it or else might be an occasion to call it in after the printing for otherwise if that Impression may be had it were worthy the examination Bolseus dicit se in manibus Secretarii hâ—c testimonium vidisse inspexisse In disp de Antichristo in Apend Nu. 49. 53. Laurent Rever Rom. Eccl. p. 190. Non habent Petri haereditatem qui Petri sedem non habent Grat de Paenit Dist 1. c. Potest fieri But for a proofe of this falsified Ambrose Lessius the Jesuit tells us that Bolseck doth confesse he saw the Copie in the hands of a Secretary howsoever their later Editions are sufficient proofe of your manifold falsifications But I will speak of Impressions onely that have been within my view First to prove your succession in doctrine in your owne Church Gratian tells us from St. Ambrose They have not the succession of Peter who have not the Chayre of Peter and thus he hath changed Fidem into Sedem Faith into Chaire This forgery in time may creepe into the Body of Ambrose but as yet the words of Ambrose are agreeable to our doctrine that is a Non habent Petri haereditatem qui Petri fidem non habent Ambr. de Paenit c. 6. Tom. 1. p. 156. Basil apud Joh. Frob. An. 1527. Ambr. de Sacr. l. 4. c. 5. Tom. 4. p. 393. Basilâ—ut supra they have not the succession of Peter which want the faith of Peter These be the words of true and ancient Ambrose hereby declaring unto us and them that they may have the See of Peter and yet want the faith of Peter Againe in his Booke of the Sacrament St. Ambrose saith b Fac nobis haÌ„c oblationem ascriptam c. quod fit in figuram corports sanguinis Jesu Christi Amb. Colon. Agripp An. 1616 Tom. 4. p. 173. Make this Oblation to be a reasonable acceptable one quod est
824. a Synod was held at Paris under Ludovicus Pius where the foresaid Councell of Nice was likewise condemned In the ninth age Ionas Aurelian de cultu imag l. 1. quae picturae non ad adorandum sed solummodò teste beato Gregorio ad instruendas nescientium mentes in ecclesijs sunt antiquit us fieri permissae Agob l. de â—ict Imagin rectè nimirum ad ejusmodievacuandam superstitionem ab orthodoxis fratribus definitum est picturas in ecclesia fieri non debere ne quod adoratur in parietibus depirgatur Rhemig in psal 96. non sun sunt adoranda simulacra nec enim Angelus adorandus est Ansel gloss interlin in Deut. c. 4. formam non vidistis ne scilicet volens imitari sculpendo faceres idolum tibi Vid Symph Cathol p. 822. Ann. lal 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ionas Bishop of Orleans wrote against Claudius Bishop of Turin concerning images wherein he holdeth that the images of Saints are not to bee worshipped though they may be set up in Churches for ornament and to bring into the mind of simple people the storie of the Bible And Agobardus Bishop of Lions telleth us that the orthodox Fathers for the avoiding of superstition did carefully provide that no pictures should bee set up in Churches Rhemigius boldly professeth that neither images nor Angels are to bee worshipped In the tenth age Anselmus Laudunensis the authour of the interlineare glosse upon the Bible composed of the Fathers writings expoundeth that text of Deuteronomie Yee saw no manner of similitude in this sort lest that willing to resemble that similitude by engraving thou shouldst set up an idoll to thy selfe In the eleventh age Nicetas Croniates a Greeke historian reporteth in the life and reigne of Isaac Angelus one of the Easterne Emperours that when Frederick Emperour of the West made an expedition into Palestine the Armenians did gladly receive the Almaines because among the Almaines and Armenians the worshipping of images was forbidden alike In the twelfth age Annal. p. 1. Hist eccl l. 18. c. 53. imagines patris spiritus sancti effigiant quod est pe rabsur dum Durand in 3. sentent dist 9. q. 2. facere imagines ad repraesentandum deuÌ„ patrem et spirituÌ„ spirituÌ„ sanctuÌ„ aut venerari ej us imagines fatuuÌ„ est unde Damascenus dicit quod insipientiae summae impietatis est figurare quod est divinuÌ„ AveÌ„t hist Bavar l. 7. In Deut. 4. in imaginibus signantibus Deum unde scilicot trinitatem duo inconvenientia sequi possunt primuÌ„ idololatriane etiam imago colatur secundum error haeresis scilicet attribuere Deo illam corporeitatem essentiâ—lem differentiam gualeÌ„ tres illas figuras figurare coÌ„spicimus Roger Hoveden an English Historian condemneth the worship of images for speaking of the Synodall Epistle written by the Fathers of the second Nicene Councell wherein Image worship was established hee addeth quod omninò ecclesia Dei execratur which the Church of God altogether abhorreth In the thirteenth age Nicephorus writing of the Iacobites saith that they made images of the Father and the holy Spirit which saith he is most absurd Durand stoutly maintaineth that it is utterly unlawfull to picture or represent the Trinitie or God otherwise then as in Christ hee tooke our flesh and Pope Iohn the 22. calleth certaine men that dwelt in Bohemia and Austria Anthropomorphitas that is heretiques ascribing an humane shape to God because they painted the Trinitie in forme of an old man with a young man and a Dove In the fourteenth age Abulensis is utterly against all painting of the Trinitie because from thence two inconveniences may follow first the perill of idolatrie in case the image it selfe should come to bee worshipped secondly errour and heresie by ascribing to God such bodily shapes and formes as the Trinitie is usually pictured withall And Gerson commenting upon the first Commandement speaketh fully in the Protestant language all images are forbid to bee made to adore or worship them thou shalt not adore nor worship them that is thou shalt not adore them with any bodily reverence as bowing or kneeling to them Gerson compend theolog de pri praecep ad adorandum colendum prohibentur imagines fieri thou shalt not worship them with any devotion of mind But to returne back to Philo whose testimonie the Iesuit would faine put off by a double answer first that the Iewes had not in their Temple any picture of God because hee cannot be painted next that they had no picture of Saints because there was none as yet might have the honour to have their pictures in the Temple being not yet admitted themselves into the Temple of God The first of these answers the better it is the worse it is for himselfe the stronger it is the more it maketh against the practise of his owne Church in which wee see the Trinitie familiarly painted In his second answer hee palliateth idolatrie by impietie and that hee may have some colour to set up images of new Saints in Churches upon earth hee excludeth all the old Saints before Christ out of the heavenly temple of God Not to digresse here to a dispute about their imaginary Limbus I would faine know of the Iesuit where did Enoch walke with God after hee was translated that hee should not see death to what place was Elias carried in a fierie chariot not into heaven When Dives soule was dragd by Divels into hell was not Lazarus soule carried by Angels into heaven the text saith Luk. 16.22 hee was carried into Abrahams bosome and where is that S. Austine will informe you even where the soule of his friend saint Nebridius and other blessed Doctours and confessours now live whatsoever place saith hee is meant by the bosome of Abraham ibi vivit Nebridius meus quis enim alius locus tam piae animae August Confess l. 9. c. 3. there my Nebridius liveth for what other place were meete for so godly a soule To the sixt There is nothing so easie as for a man with Antipho to pursue his owne fancie or shadow to set up a man of straw and push him downe with a festraw the Knight doth not thus argue the Iewes hate the Image and crosse of Christ therefore Christians ought so to doe for by the like reason it will follow that wee should condemne the very Gospell yea and hate Christ himselfe because the Iewes doe so that is not his argument but the Iesuits phantasme The Knights argument standeth thus if of his enthymem we make a Syllogisme None may or ought to give a scandall to Iew or Gentile But by setting up images or crucifixes in Temples the Iewes are so scandalized that even those among them who other wayes might be enclined to embrace the Christian faith are made utterly averse from it because they cannot perswade themselves that it can bee the true religion which maintaineth
the walls of the Church because they thought not the walls a place convenient lest the plaister breaking off in some places they might become deformed and so contemptible Where unto I rejoyne first that if the Councell did this out of honour to images Canus loc theol non modò imprudenter sed impiè decretum why doth their learned Bishop Canus so severely tax this Decree tearming it not only a foolish but an impious Canon Secondly if the Councell made this Deeree out of honour to images Why doe not all Papists who stand so much for the honour and worship of images obey this Decree and deface all images that are painted on Church-walls Thirdly if it bee an honour to images to be removed out of all Churches according to the purport of this Decree in the Iesuits understanding then the reformed Churches may justly be thought to have shewed the most respect and done the greatest honour to images of all other by casheering them out of their Churches prae amore excluserunt foras no doubt out of love they shut them out of doores Fourthly this reason taken from plaister breaking needeth a plaister to make it whole for if for this reason images may not bee painted on walls for feare of being defaced by weather or the plaister breaking by the like reason they should not bee painted in cloth or upon board because they are in like manner subject there to be soyled razed stolne away or many other wayes to be injured To the thirteenth The Iesuit sueth a Duplex querela against the Knight concerning Valence the Emperour first because hee stileth him a good Emperour next because hee ranketh him with Theodosius as Copartner with him in the Empire whereas Valence was killed twentie three yeares before Theodosius was borne Against his first quarrell I need plead nothing because Valence is not so styled by the Knight in the last corrected edition of Via tuta If the Knight had so styled him in any former edition Bapt. in Chrō he might have vouched a good authour for it namely Baptista Egnatius who speaking of Valence and his brother Valentinian saith Digni imperia fratres inter bonos referendi they were worthy the Empire and to bee ranked among good Princes saving that Valence was somewhat blemished by being seduced in judgement by the Arrians Invect in Iulian as also was Constantius the Emperour and yet Gregorie Nazianzen commendeth him for a religious Prince that much promoted the affaires of the Christians against the heathen and for the blotte of errour in his judgement hee layes the blame of it upon the subtile wits of the Arrian heretiques who put tricks upon that other-wayes good Emperour For the second quarrell hee pickes it is not worth a straw For though Valence and Theodosius lived not together yet they might both enact the same law Valence might first make it and after Theodosius confirme and revive it as King Iames hath revived many lawes made by Queene Elizabeth and other her predecessours though they never reigned together in this Kingdome howsoever if there were any error in relating this law out of the Coad as the Iesuit pretendeth Zanch in praec 2. Sed Petrus Crinitus scribit apertè se vidisse legem ipsam in antiquissimis codicib qaae simpliciter habebat ne pingeretur nulla mentione soli out marmorum humi positorum facta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he ought to plucke Petrus Crinitus by the beard for it for the Knight quoteth not the Coad or Digests for this law but Petrus Crinitus De honestâ disciplinâ l. 9. c. 9. where hee may find the precise words alledged by the Knight unlesse peradventure his Petrus Crinitus hath felt the razor of the Popish Inquisition and if so let him looke to more ancient editions of Crinitus quoted by the Authour of the English Homilies and Zanchius in his Comment upon the second Commandement where this golden locke of Petrus Crinitus is not cut off For what Timon spake concerning the Editions of Homer may bee said of Crinitus and other Romish Authours the most correct copyes are those that were never corrected To the foureteenth The Iesuit should have said a Paulian heretique for Clemanges and Wickliffe professe with Paul Acts 24.14 That after the way which they the Papists call heresie they so worship the God of their fathers in spirit and truth that they beleeve all things written in the Law and the Prophets and nothing as necessarie to salvation which is not written in them It is true Wickliffe was condemned for an heretique but it was many yeares after his death when hee could not plead for himselfe and the Councell which condemned him was a perjured and a condemned Councell not only in the judgements of Protestants but also ingenuous Papists for in that Councell three Popes were deposed and a fourth chosen Martin the fift Huz and Ierome of Prage contrary to the safe conduct sent them under the Seale of the Emperour Sigismund were burnt to death and their ashes throwne in the River Now as it is an honour laudari à laudato to bee commended by men that themselves deserve commendation so it is no disgrace or disparagement at all damnari à damnato to bee condemned by a Councell which is condemned and reproved it selfe even by the Roman Church at least in the first Sessions of it Bellar. de Concil c. 7. Concilium Constantiense quantum ad primas Sessiones ubi definit concilium esse supra Papam reprobatum est in concilio Florentino Laterananensi ultimo And such as are the first fruits such is the whole lumpe To the fifteenth All the Iesuits Geese are Swannes Multa Dircoeum levat aura Cygnum c. but our Dircaean Swannes with him are no better then geese antiquum obtinet this was just the fashion of the ancient hereretiques the Gnosticks and the Donatists if any came over to their side hee was presently cryed up for a man of singular parts and vertues but if hee returned to the bosome of the Church hee was cryed downe for a Weather-cocke or a tressis agaso It was well saith Saint Austine for Maximianus and Primianus that they fell to the Donatists sect whereby presently they gained the reputation of great Clarkes and prime men wher as other wayes if they had kept their old station Maximianus would have beene held Minimianus and Primianus Postremianus but let me tell the Iesuit that how much soever he sleighteth Cassander Erasmus and Wicelius that the worst of them in the time when he lived was of better account then I. R. or Leomelius or Daniel a Iesu As for gravitie and wisedome hee commeth farre short of Cassander for zeale and integritie of Wicelius so if wee speake of all kind of learning hee is not worthy to carry Erasmus bookes after him Dispeream si tu matulam praebere Mamurrae dignus es But I spare him in this kind because
Bishop of Rochester Gregorie the great and venerable Bede let the Iesuit therefore looke to the Consequent The Church of Rome commandeth every one upon paine of hell-fire to beleeve a temporarie purging fire after this life First upon what ground Scripture or unanimous consent of Fathers or Tradition of the Catholike Church no such thing But upon apparitions of dead men and testimonie of Spirits whether good Spirits or evill they cannot tell Next wee demand what soules and how long doe they contine there To this they must answer likewise Ignoramus Soto thinketh that none continueth in this purgation ten yeares If this be true saith Bellarmine No soule needs to stay in purging one houre Thirdly the soules that are supposed to be there till their sinnes are purged where with are they purged With fire onely so saith Sir Thomas Moore and proves it out of Zacharie 9.11 Thou hast delivered the prisoners out of the place where there is no water or with water and fire so saith Gregorie in his Dialogues lib. 4. Some are purged by fire and some by bathes and Fisher Bishop of Rochester proves it out of those words of the Psalmist Wee have passed thorow fire and water Fourthly admit they are purged by fire whether is this fire materiall or metaphoricall Ignoramus Wee know not saith Bellarmine lib. 2. de Purg. cap. 6. Lastly is there any mittigation of this paine in Purgatorie or no They cannot tell this neither For venerable Bede hist Ang. lib. 5. tels us of the apparition of a Ghost reporting that There was an infernall place where soules suffered no paine where they had a brooke running through it Neither is it improbable saith Bellarmine l. 2. de Purg. cap. 7. that there should be such an honorable prison which is a most milde and temperate Purgatorie Yea but saith the Iesuit Saint Austin is a firme man for Purgatorie and hee will prove it out of that booke of Enchiridion and place quoted by the Knight Resolutely spoken but so falsly Encharid ad Laurent c 69. Tale aliquid etiam post hanc vitam fieri incredibile non est et utrum ita sit quaeri potest et ut inveniri aut latere possit nonnullos fideles per ignem quendam purgaiorium salvari non tamen tales de quibus dictū est regnum Dei non posside bant that in this very booke chapter 69 Saint Austine speaking of a purging fire and commenting upon the words of Saint Paul Hee shall be saved as it were by fire addeth immediately It is not unlikely that some such thing may be after this life but whether it be so or no it may be argued and whether it can be found or not found that some Beleevers are saved by a purging fire yet it is certaine that none of them shall be saved of whom the Apostle saith they shall not inherit the Kingdome of God And in the same booke chapter 109. he resolves that All soules from the day of their death to their resurrection abide in expectation what shall become of them and are reserved in secret receptacles accordingly as they deserve either torment or ease These hidden Cells or Receptacles wheresoever they are scituated in St. Austins judgment C. 109. Tempus quod inter hominis mortem ultimam resurrectionem interpositum est animus abditis receptaculis continet sicut unaqueque digna est vel requiae vel arumnâ certaine it is they are not in the Popish Purgatory for St. Austine placeth in these secret Mansions all soules indifferently good or bad whereas the Popish Purgatory is restrained only to those of a middle condition being neither exceeding good nor exceeding bad Againe in St. Austines hidden repositories some soules have ease and some paine as each deserveth but in the Romish Purgatory all soules are in little-ease being tormented in a flame little differing from Hell fire or rather nothing at all save onely in time the paines are as grievous but not so durable Else where St. Austine is most direct against Purgatory and wholly for us as namely de peceat meritis de remissione l. 1. c. 28. There is no middle or third place saith he but he must needs be with the Devill who is not with Christ And Hypog l. 5. The first place the faith of Catholikes by divine authority beleeveth to be the Kingdome of Heaven the second to be Hell tertium locum penitùs ignoramus the third place we are alltogether ignorant of and in his booke de vanit seculi cap. 1. Know that when the soule is seperated from the body statim presently it is either placed in Paradise for his good worke or cast headlong into the bottome of hell for his sinnes Neither can the Iesuit evade by saying that there are two onely places where the soules remaine finally and eternally to wit Heaven and Hell but yet that there is a third place where the bodies fry in purging for a time for St. Austine speakes of all soules in generall both good and bad and saith that statim that is presently upon death they are receaved into Heaven or throwne into Hell and therefore stay no time in a Third place What then say we to the passage in which the Iesuit so triumpheth Enchirid. ad Laurenc c. 110. Neither is it to be denied that the soules of the dead are relieved by the piety of their friends living when the Sacrifice of our Mediatour is offered for them and Almes given in the Church We answer that where St. Austine is not constant to himselfe we are not bound to stand to his authority and therefore we appeale from Saint Austine missing his way in this place to the same Austine Nullum auxilium misericordiae potest preberi a justis defunctorum animabus etiamsi justi praebere velint quia est immutabilis divina sententia Qualis quisque moritur talis a Deo judicatur nec potest mutari corrigi vel minus dimia sententia hitting his way elsewhere namely l. 2. Quest Evan. c. 38. There can be no helpe of mercy afforded by just men to the soules of the deceased although the righteous would never so faine have it so because the sentence of God is immutable and Ep. 80. ad Hesich such as a man is when he dieth for such he is judged of God neither can the sentence of God be changed corrected or diminished As for Mr. Anthony Alcots confession that Saint Austines opinion was for purgatorie it maketh not for the Iesuit but against him for he saith it was his opinion not his resolved judgment and his opinion at one place and at one time which after he retracted and resolved the cleane contrary as Mr. Alcots there in part sheweth and Danaeus most fully in his Comment upon St. Austine his Enchiridian ad Laurentium To the tenth If all Papists did agree in this that all Images were to be worshipped but not as Gods yet are they at odds in other