Truth and Falshood Or A Comparison betweene the Truth now taught in England and the Doctrine of the Romish Church with a briefe confutation of that Popish doctrine Hereunto is added an Answere to such reasons as the popish Recusants alledge why they will not come to our Churches By Francis Bunny sometime fellow of Magdalen College in Oxford GAL. 1.9 If any man preach vnto you otherwise than that ye haue receiued let him be accursed LONDON Printed by Valentine Sims for Rafc Iacson dwelling in Paules Church-yard at the signe of the white Swanne 1595. To the right worshâ—â—full Companie of Ironmongers in London Francis Bunny somtime their Scholer wisheth increase of knowledge and zeale of the trueth with abundance of all spirituall graces heere and a happy life with God elsewhere IF the children of Ruben and Gad Numb 31.21 2â— might not setle theÌ„selues to rest ease til the Lord had cast out his enemies froÌ„ his sight but that they should sinne against the Lord and their sinne should finde them out for it is great reason that they that haue one inheritance promised should take paines together to get the same and put from it their common enemies then how much more shal God finde vs guiltie if so many and mighty enemies seeking by al meanes possible to keepe vs and our brethren from the possession of the trueth here and so from that spiritual Canaan and heauenly Ierusalem else-where we seeking our quiet estate and contenting our selues with our owne happy life do not our indeuour to scatter and confound according vnto our place and calling the common enemies to our saluation When the children of Ruben and Gad Iosh 22 1â— and the halfe tribe of Manasseh had builded them an altar in their countrey for a remembrance that they were to be accounted Israelites although Iordan parted them from the other tribes and the rest of Israel had thought that they had builded it to offer sacrifices vpon the same the whole congregation of the children of Israel gathered them together at Shiloh to warre against them For they thought it to be euery mans part to oppose theÌ„selues against Gods enemies and to be forward in defence of his glorie Seeing theâ—â— fore a common cause requireth common help and they that â— he not keepe a good watch in the place that is appointed vnto them and in their calling doe as much as in them lieth betray the cause Matth. 25.30 and such as doe not occupie their talent shal be Cast into vtter darkenes as vnprofitable seruants I haue thought it good according to my slender skill and simple talent to oppose my selfe against our aduersaries in defence of Gods glorie and the truth euen against them who are both the most dangerous enimies to our soules health and the continual disturbers of all common wealths The first they indeuour by their false doctrine the other by their most perillous and endlesse practises Insomuch as of the troubles that are this day in the world the Cardinall of Loraine seemeth to haue made a true confession euen in the councell of Trent For our sakes brethren saieth hee is this storme risen therefore cast vs into the sea Indeede not for their sakes onely Gentil exam concil Trident. sess 22 lib. 4. but by their meanes are these troubles come vpon this part of the worlde Nowe the multitude or malice of our enemies must not discourage vs from doing our duty but how much more they increase in number so much the more diligent should we be and their crueltie and malice should increase our courage against them But in vaine doe wee withstand them with our tongues and pennes if the Christian Magistrates doe not put to their helping hand who haue also their du y to do in the church of God as wel as they to whom the ministery of the word is committed Moses Aaron the prince and the priest were brethren to teach vs what mutuall help the one of them must make to the other Kings and Queenes if they forget not their dutie must be nursing fathers nurces to Gods church Psa 49.23 They must cherish and norish it they must loue and defend it And as idolatrous princes the slaues of antichrist haue one mind â—â— ocal 17.12 and shal giue their power authoritie to the beast and shall fight with the Lamb 13 as we see it is come to passe in these our dayes euen so should all godly Princes and Magistrates be ashamed that zeale of Gods glory and loue vnto his trueth should not knit them as fast together and make them as willing to maintaine the good cause as superstition ambition and malice preuaileth with the wicked to make them so 〈◊〉 bornly to striue against Gods vndoubted word Such princes 〈◊〉 in scriptures commended vnto vs as haue beene ready to maintaine trueth set foorth Gods word and regarded the sinceritie of the same and haue on the contrary withstoode superstition put downe idolatry and compelled their people vnto the seruice of God both according to the first and second table of the Commandements And on the other side it is left as a staine vnto the memory of others that they did not take away occasions of idolatry and remoue such stumbling blockes out of mens wayes If then we could in such a godly consent as the Prophet Sophonie saith serue the Lord with one shoulder the ciuil magistrates Zophon 3.9 by the sword we by the word they by correction if neede require we by exhortations they by punishments we by threatnings remembring that both the one and the other must one day make an account of our stewardship and answere for our defaults then I doubt not but God would blesse our godly labors with great increase of knowlege and godlines But as in the end of this treatise I haue made some exhortation vnto magistrates to consider of their dutie in this point so haue I also thought it my part to maintaine to my power Truth against Falshood euen Gods word against mens inuentions And for this cause haue I taken this trauell to set downe the summe of that that we teach especially in such matters as are principally in question amongst vs and on the contrary what our aduersaries teach concerning the same Which I thought to be necessary because our doctrine is many times by the aduersaries slandered especially before such as are ignorant as though it were far otherwise than in truth it is And that the truth more easly may appeare what is taught by them and vs he that listeth may see with little labor euen as it were at one view both our opinions Neither do I vndertake to set downe all that we teach concerning those articles but onely the points that doe especially belong to the controuersies that are betweene vs. Then also haue I set downe the principall arguments whereby they confirme their doctrines and indeuour to confute them Wherein especially I
how to iudge betweene truth and falshode in the holie Scriptures Interpreting scripture euen by interpreting the same according to the traditions of the vniuersall church and the rules of the catholike doctrine and the consent that hath beene at all times and in all places amongst the teachers And yet not euery question must be thus decided This way is to be vsed onely in the greatest matters but only matters of faith such as the very foundation of catholike doctrine resteth vpon for so he saith after fol. 50. neither are al heresies thus to be confuted and at al times but only new heresies euen at their first beginning And lately sprung vp heresies Before they haue falsified the rules of the ancient faith and the writings of the fathers But old heresies which haue had long time to steale away the truth must be coÌ„uinced if need be Stealing the truth such thenâ—â— are the papistes as their coorupting the fathers proueth When the fathers must be heard by the only authority of scripture or must be shuÌ„ned as being condeÌ„ned in the old councels As for heresies newly sprung vp they by the iudgements of the fathers are to be reiected of those fathers I say that continued in the faith so that al or most of them haue set it down in one and the self same meaning plainly often continuing in it as it were in a councell of such masters agreeing in one And such a ful consent must not be despised Then he maketh a recapitulation of that which he hath said in these two caueats and induceth the example of the councel of Ephesus wherein the iudgement of the ancient fathers being examined Nestorius was found to be against the catholike old faith and Cyril to agree with holy antiquitie And to make the matter more plaine he setteth downe the names of those holy fathers by whose vniforme consent and iudgement both the testimonies of Gods lawe were expounded and also the rule of the holy doctrine was established And so reckoneth vp sundry of the Greeke church then also of the Latine and west churches wherein he maketh mention of certaine leters written vnto some from Foelix and Iulius two bishops of Rome And Bellarm. de Roman pontif lib. 2. cap. 16. endeuoureth by this testimonie to prooue the Pope to be head of the church But consider I pray you how negligeÌ„tly he performeth it Vincentius saith that the city of Rome was the head of the world and we confesse whilest the empire flourished it was so called as by the stories appeareth Now he proueth by this that the pope is head of the church by a strange Metamorphosis changing the citie into the Pope and the world into the church contrary to the Author his words or meaning that not only The head of the worlde but the sides also might yeelde their testimonie to that iudgement Cyprian and Ambrose consented thervnto And lastly he confirmeth this by the iudgment of Capreolus bishop of Carthage who endeuoured to ouerthrow newnes and to defend antiquitie Which was also approued by Cyrils testimonie who would haue the doctrines of the ancient faith confirmed New doctrine condemned and that which is new and superfluously inuented and wickedly published to be reiected and condemned wherunto the whole councell agreed And though there were many in that Councell The councell of Ephesus â—â— rst deuise no new doctrine men of singular great learning in such sort gathered togither which might haue imboldned theÌ„ to decree somwhat of their owne yet would they alter nothing but tooke all heede possible that they deliuered nothing to their posteritie but that they had receyued of their predecessours leauing also to them that example Ancient faith the onely good faith He inueigheth against the pride of Nestorius in defence of antiquitie alledging that of Xistus bishop of Rome Let not newnesse doe any thing because it is not fit any thing should bee added vnto antiquitie And that of Caelestinus who would not haue Newnesse to trouble antiquitie Whose meaning is not that antiquitie should cease to ouerthrow newnesse but that newnesse should cease to molest antiquitie Which thing whosoeuer will not yeeld vnto he must despise the authoritie of Celestinus Xistus Cyril Capreolus the councell of Ephesus who all had learned of God to decree that not any thing should bee deliuered to their posteritie but that onely that sacred antiquitie of the holie fathers and agreing with it selfe in Christ did holde yea not to yeeld vnto this is to iustifie Nestorius by them condemned and to despise the whole Church of Christ The praise of the church to keepe the faith deliuâ— red to her not to inuent a new and the teachers therein the Apostles and Prophets but especially the Apostle saint Paul The Church of Christ I say that neuer yet departed from a religious reuerencing and adorning of the faith deliuered to her by saint Paul who said O Timothie keepe that which was committed to thee auoyding newnesse of wordes And Ifanie preach to you any other thing than that you haue heard let him be accursed And if neither the lawes of the apostles nor decrees of the church are to be broken according to which heretikes are worthily condemned it behoueth all men that will bee accounted the true children of their mother the church to sticke euen to the death True children of holy church vnto the sacred faith of their holy fathers and to hate that that is newe Thus haue I set downe I trust truly and faithfully the summe of this whole treatise of Vincentius Lyrmensis especially whatsouer may be thought pertinent to the matter for which the Papists so triumphingly alledge him And as I endeuoured to be short yet so that I omit not any materiall poynt by him touched so that his meaning may the better appeare I haue as neare as I could kept his owne wordes yea I haue set downe euen his most materiall sentences that his whole minde and intent may the better bee knowne vnto the Reader Iudge nowe I pray thee Christian Reader what Catholike and auncient faith it is that the Church of Rome so much braggeth of Compare it with this that Vincentius commendeth If they bee any thing like I desire no credite I will but giue thee a taste hereof euen out of one of their chiefe poyntes of their Religion Cap. 2. I haue shewed before euen by their owne confession that traditions must needes bee admitted or else the Church of Rome must needes faile in proofe in many articles of their Religion Their Religion therefore in such poynts cannot be Catholike It cannot be that which was Committed to Timothie which was Once deliuered as Vincentius speaketh often whose growing is without change whose perfection is without addition so that their doctrine of traditions is a strong argument to proue that their faith is not Catholike according to Vincentius rules Then also we see how plainly he
defineth that old heresies must not bee confuted by such arguments but onely such as are newly sprung vp And yet the Papists whose religion is almost nothing but a sinke of such old and vnsauourie heresies crie still to be tried by their vniuersalitie and antiquitie and the iudgements of men flat contrarie to Vincentius his rules And this triall he will not haue to be vsed but in great questions of fayth but they make it a proofe for their most foolish toyes So that although they readily call him in because hee nameth Antiquitie vniuersalitie and consent vnto the which they woulde faine seeme to make claime yet they will I trust from hencefoorth rather stoppe his mouth than suffer him to speake because his witnesse is their ouerthrowe Let vs therefore keepe that faythfully which is once deliuered vnto vs which to chaunge is to marre it to put to it or take from it is to corrupt it Let vs holde I say that fayth which is alwayes olde and alwayes one knowing that whatsoeuer we holde besides it it is not newe onely but euen starke naught also An exhortation to Christian Magistrates for to defend this truth CHAP. 33. THus hitherto haue I stood in defence of christian truth against popish falsehood indeuouring according to my simple talent and slender skill not only to admonish you of the baggage drosse which they bring vnto vs in steed of fine gold what filthie water they would haue vs to drinke for pure wine but also in the ballance of truth to trie what stuffe it is wherewith they seeke to comend the same vnto vs. And although the due acknowledging of mine own manifold wants weaknesse did discourage me a long time to enter into these lists yet the redinesse that I see in manie to take hold of the shadow of truth neglecting in the meane time the bodie of the same and on the other side the simplicitie of others to discerne betweene light and darkenes good and euill to stay the first and to helpe the latter sort I haue thought good at one view to set before thine eyes gentle reader that truth that we teach that thou mayest know howe they haue slaundered it and that falshoode which they maintaine with some touch of their chiefe arguments that thine owne selfe although ignorant and vnlearned may haue some triall of their corrupt doctrines Nowe the especiall cause that moued me to take vpon mee this enterprise God is my witnesse is that dutie that I and such as I am doe owe to the defence of the trueth by worde or writing or any such meanes whereby wee are bound to occupie vntill our Lord and master come the talent that he hath committed vnto vs to his most gaine and glorie Neither can I satisfie my self that I haue throughly performed my dutie when I haue set downe what is truth and what is falsehoode vnlesse I indeuour also to stirre vp all Christian magistrates to the defence thereof to their vttermost power in singlenesse of heart whom for that cause God hath set in high roomes and to whom God hath committed that great charge and at whose hands hee shall call for a strait account for that dutie Psa 10.11.12 Be wise therefore now O kings be learned ye that are Iudges of the earth Serue the Lord in feare and reioyce in trembling Kisse the sonne least he be angrie And if you will knowe how princes may nay howe princes must serue the Lord in feare Saint Augustine teacheth it Epist 50 In forbidding and punishing with religious seueritie those things which are done against Gods commandment So that this seruice of the Lord consisteth of two points First in making of good lawes for the maintenance of the truth and abolishing of idolatrie Secondly in punishing such as offend against the same with a religious seuerity This then is the first thing that is required in all godly Magistrates euen from the prince that sitteth vpon the throne vnto the meanest that beareth office in the common wealth but especially of thē that haue the soueraigne authoritie that they haue a watchfull eie and a continuall care to consider and finde out what things they are whereby either the glory of God is most hindred and his seruice prophaned or sin is within their common wealthes ◠r seuerall charges occasioned and maintained Which when they espie they must seeke by godly lawes and ordinances to prouide some speedie remedie for the same For when I affirme that princes magistrates must make decrees for the truth against idolatrie and superstition my meaning is not to enter into that question against the papists whether ciuill magistrates may meddle with matters of religion or not although euen the truth therof also by the way may appeare but because I speake to such as acknowledge and confesse this to be their dutie and haue giuen notable testimonie of their perswasion therein my desire and indeuour is to stir them vp that nether they will be vnmindful thereof but alwaies and earnestly thinke of it neither vnwilling thereto but readily and diligently performe it Esa 44.28 For this cause God calleth princes sometime sheepheards so was Cyrus to teach them that they ought to be as watchfull and painful for the good of their people as is the shepheard for the good of his flocke yea they must be watchemen ouer their people and take great heed that through their fault the people perish not for if they doe it will also turne to their owne destruction De pastoribus cap. 9. For as saint Augustine saieth Their negligence shall slay them Their negligence I say wherby they are slacke in performing their dutie They are also called heads ouer their people not onely because they should haue eies alwaies to prie and spie for the eies are in the head what danger may fall vpon the people and find meanes to auoid it but also because they should in all carefull and christian discretion guide and direct them that are vnder them And because it is true that saint Paul saith Rom. 13.4 He is the minister of God for the wealth of the people and that he beareth not the sworde for nought but for to take vengeance of them that doe euill It is most necessarie that he prouide such lawes as may tend to those endes and set downe such decrees as my bridle disobedient vngodly persons that they who faine would 1. Tim. 2.2 may the more quietly liue in honestie and godlines Such is that law or statute that Asa king of Iudah made when he sawe how readie his people were to fall to Idolatrie and superstition and had taken away the altars of the straunge gods and broken downe their images and high places 2. Chro. 14.3 4. He commaunded Iudah to seeke the Lord God of their fathers and to do according to the law the cōmandement Wherin it seemeth vnto me that their case and ours is verie like therefore we cannot
deified it is not This seemeth to bee all one with the heresie of Nestorius who taught that Christ had a defiled bodie But afterwards maister Bellarmine perchaunce not liking very well of his first answere seemeth to me to haue chaunged his opinion as after shall appeare But here in my iudgement he is of another minde than Durand hath learned of Pope Innocentius of the which I spake before in the comparison For there Durand sayth that it miraculously ceaseth to be Christs bodie But if we apply this similitude brought by Bellarmine it should seeme that he will haue Christs body to remaine but not to be hurt as the deitie which is euerie where coÌ„tinueth and yet is hurt of nothing But if he be of one minde with Pope Innocentius and Durand I would then faine know where that bodie of Christ that ceaseth to bee in that Mouseaten host doth rest or what becommeth of it But in the ende of that Chapter because manie sayth he mislike that Christes bodie should bee eaten of Mice or beasts When he was an infant he might so be and therefore why may hee not much more now in another shape and when he cannot bee hurt thereby bee eaten of them Before he said he could not bee eaten Nowe hee sayth he may Whereby it appeareth he knew not well what to say These straights are they brought vnto whilest they seeke to maintaine that their doctrine of Transubstantiation See of this point Bell. de Euch. li. 1 ca. 9. in the beginning Now beside these and many other absurdities which follow this doctrine of transubstantiation as that Christ hath his owne body the darknes and hardnes of that doctrine is such as that the schoolemen cannot agree vpon it how Christs body should bee in the forme of bread Whosoeuer should read the third book that master Bellarmine writeth of the Eucharist wherein he endeuoureth to establish this doctrine De Euch. li. 1. cap. 6. shall find it too hard for them that haue many yeares professed learning to vnderstand their subtilties in this point And who then can imagine that our sauiour Christ would deliuer vnto his Church for Sacraments which should bee common to all those things that should containe such hidden mysteries as the verie learned men cannot vnderstand De doct Christ li. 3. cap. 9. Nay Bellarm. thinketh it absurd so to thinke or that saint Augustine would haue commended our Sacraments as most easie when all the learned finde these popish opinions to be most intricate and hard We haue seene the absurditie of this doctrine now let vs view the weaknesse of the proofe In the scriptures for the most part they can finde but one place Take eate this is my bodie Tit. Transub Ioh. 6.51 For that which Eckius in his Enchiridion alledgeth out of the sixt of saint Iohn his Gospel The bread which I will giue is my flesh his owne friends thinke it not worth citing for this poynt For what a reason is this The breade which I saide before came downe from heauen is my flesh therefore the Sacramentall bread is transubstantiated into the bodie of Christ But for those wordes This is my bodie alledged out of the three first Euangelists and saint Paul because they are the verie rocke and refuge which at all needes they haue recourse vnto for helpe of this their doctrine of Transubstantiation it would be somewhat particularly examined Sundry arguments therefore I haue to induce me to affirme that this place can not proue transubstantiation The first is this If these words This is my body do proue transubstantiation then is that doctrine proued by plaine and expresse wordes of scripture But by expresse words of scripture that doctrine cannot be proued therfore that place proueth not TraÌ„substantiation The truth of the first proposition is apparant because either the plaine and literall sense of these wordes prooue that doctrine or else it is not proued therby And the minor or 2. proposition is not mine but it is the words of Mel. Canus a learned Papist of D. Chadsy De locis Theol. li. 3. cap. 3. Disp cum Pet. Mart. de Eucharistia Therfore the first being true and the second being by them confessed the conclusion must needes be strong against them The second argument maister Bellarmine will affoord me The Sacraments are instituted and appointed by such wordes as may giue least occasion of errour or doubt for this Bellarmine proueth in many words De Euchar. li. 1. ca. 9. and by many reasons But so to expounde this place that Transubstantiation should be forced out of it bringeth many obscurities and doubts therefore Transubstantiation is not to be prooued out of these wordes The first proposition is Bellarmines as I haue sayd and therefore I neede not proue it That so to expound the wordes This is my bodie that Transubstantiation should be proued out of it is to make Christ speake very obscurely and doubtfully appeareth by their manifest wringing and wresting of the place For the word This spoke by Christ Bellar. de Euchar. li. 1. cap. 11. when he had the bread in his hand they will not haue to be vnderstood of the bread no nor of the bodie of Christ but somthing contained vnder the forme of bread as Bellarmine out of Thomas of Aquine and out of Guitimund teacheth And I pray you when shall the people vnderstand what that third thing is that is contained vnder those formes But why should I looke for this at the hands of the vnlearned seeing that the learnedst can not shew what this is Are not such darke deuises the cause of many errours Where now is I pray you that plainnesse and aptnes of speach in the institution of a sacrament which before Belarmine commended Not in such vnsauorie subtilties Bellarmi de â—â—â—â— ar li. 3. cap. 8. Yea it is by him flatly confessed that although in respect of that regard they haue of the councels and the Church their Diuines agree herein yet in the maner thereof they disagree verie much But what should I stand vpon this point cap. 9. Bellarmine which in the first booke of the Eucharist doth make his argument against Luther of the easinesse and of the plainnesse of the wordes that belong to the institution of the Sacrament proouing that of necessitie they must so be least thereby men should take occasion of errour or doubting and condemneth Luthers doctrine as obscure as though hee had beene then in a sound sleepe and nowe were well wakened li. 3. cap. 8. In his third booke he commendeth their doctrine vnto vs concerning the Sacrament because it is exceeding hard and condemneth ours because it is so easie that euery bodie may vnderstande it Well to be short thus I reason The wordes of the institution must be taken in the plainest sense or meaning But that sense that is wrested out of them for Transubstantiation is not plaine Therefore that sense of those
there is no sacrifice vpon a table but onely vpon an altar De missa lib. 1. cap. 17. Yet master Bellarmine roueth againe with his vncertaine proofes The fathers saieth hee speake of priests therefore they will haue a sacrifice in the eucharist And why may not the fathers vnderstand priests as wee doe in our booke of making of ministers and in our booke of common prayer who succeede in the publike ministery in the church the priests of Leui Leuit. 10.11 Deut. 17.5 mal 2.7 not in sacrificing for the sacrifices are ended but in teaching for that was also the priests office and is now the office of them that we sometime call priests And yet we although we vse the name do not alow that popish sacrifice which Bellarmine would haue And why then should this be holden for a good argument The fathers speake sometimes of priests Therefore the eucharist is a reall sacrifice or a sacrifice after the proper signification of that word As for that which hee hath in the eighteenth chapter of that his first booke of the masse is almost all one with that which hee saide in the fifteenth chapter and therefore it is answered before But his last proofe Chap. 19 whereby hee will out of the fathers prooue a sacrifice is as himselfe saith vnanswerable vnlesse we do vtterly reiect the fathers The fathers desire not to be credited against the trueth They were men they might erre Onely Gods word is perfectly true And therfore as wee do them no wrong to trie and examine their doctrine by that rule and square that cannot deceiue How the fathers are to be receiued so if it be not agreeable to that word of trueth wee must rather confesse all men to be liars than swarue one iote from that perfect way And therefore it is not absurd if wee leaue the fathers when they goe without their guide of Gods written word or speake without their warrant of Gods infallible trueth So that although wee are content to shew how the father 's wrested by them either must or may be vnderstoode that by that meanes wee may pull from them that visard of antiquitie consent of fathers wherewith they cloke and colour their dangerous and deceitfull heresies yet we receiue the fathers but as men and therfore no masters to giue vs new lawes but yet men of excellent gifts in their time and alwayes worthy of much reuerence and honour But yet this is not a good argument The fathers haue somctime written this or haue done this Therefore it is true or it is good But let vs view his vnanswerable argument If the eucharist were not a sacrifice the fathers would not haue offred the same for peace safety and sundry such things but they did therfore it is a sacrifice Marke howe hee prooueth that they did offer the eucharist for such things Hee first alleageth Chrysostome in his homilies to the people of Antioch Hom. 79. Hom. 7â— and then also vpon Mathew most notably belying that father as though he spake thereof the sacrifice in the eucharist whereas the first whole Homily is altogether of praier and Chrysostome there sheweth that they pray in deed for the whole world and for sundry persons but of standing at the altar not a word And therefore master Bellarmine belieth that father And in the second place Wee pray first for them that are possessed the second for the penitent c. Is this good dealing to auouch that that ancient father saith in those places that the Eucharist was offered for such things Other falsifications of these very places I omit as not much materiall When I heard his great cracke I imagined this shot would haue made a great breach but it is like to doe no hurt at all Then for that which he alleageth out of same Augustine that the Eucharist was offered by one for freeing a certaine house from euill spirites De ciuit Dei lib. 22. cap. 8. It is true that he reporteth such a thing and addeth That hee prayed as earnestly as he could that that vexation might cease First it is not saint Augustine himselfe that doth this but another and this fact is not either commended or allowed to be wel done of saint Augustine But they wil answere The euill spirits left the house And therefore the euent prooueth the fact to be good Not so but it is an argument of Gods might and mercie that can and will by euill or the abuse of good meanes bring to passe good things Secondly it may iustly be doubted whether saint Augustine did impute this effect vnto that sacrifice that he speaketh of or the earnest prayers that were made for it Yea it seemeth rather that he imputeth it vnto the sacrifice of prayer than any other sacrifice Moreouer it seemeth that as in the dayes of saint Paul there were that were baptized ouer the dead either to declare their hope of the resurrection or to testify their dying vnto sinne or for such other considerations so in these dayes of S. Augustine some vpon such occasions would celebrate the sacrament of the body and blood of Christ by that assurance and pledge of Gods loue to stirre vp and confyrme their faith that with more earnestnesse and faith they might craue Gods helpe But if master Bellarmine would haue this to be a catholike doctrine that hath but one or few examples he will haue Vincentius Lirinensis flat contrary to him Confess li. 9. cap. 12. So that also that is alleaged of the oblation for his mother it can not bee denied that there were at that time some such abuses creeping into the church of God concerning that charitable superstition that I may so terme it of prayer for the dead of the which some had good liking some liked not But out of them it is hard to establish a strange doctrine in Gods church and such as Gods word is not acquainted withall But euen by that booke of S. Augustine it is plaine and namely by the next chapter to the place alleadged that S. Augustine did not once thinke of any propitiatory sacrifice that was in the masse And I would also desire the indifferent Reader to iudge how litle such matters sauour of the maiestie of that spirit which is seene in the scriptures Bellarmines last sort of arguments are drawen from reason The first is grounded vpon this principle De missa lib. 1. cap. 20. there is no religion without an externall sacrifice which is most false for God when he seeth his people to whom he commanded those external sacrifices to repose themselues too much vpon them doeth not onely reiect those sacrifices which himselfe appointed but also teacheth wherein true religion consists Isa 1.15 16. and Mich. 6.8 Yea marke the whole scriptures it wil appeare that faith obedience are the especiall things that god requireth of vs that the sacrifices directed therto His second argument taken from reason is this The
the other side thinke there is no seruice any thing so pleasing to God as the offering of sacrifices We see then that as Ordination euen as Christ and his Apostles vsed it is not a sacrament properly so called so popish Ordination is nothing but a meere prophanation of Christs order and a wilfull breach of his commaundement and therefore most vnworthie of the name of a Sacrament Of Matrimonie that it is not a Sacrament and that it is lawfull for all CHAP. 19 THE PROTESTANTS MArriage wee confesse to be in it selfe an estate holy and honourable and for all sortes of vs most necessary considering that men and women of all callings and conditions are subiect to noysom and filthy lusts wee dare not therefore forbid it to any sort of men or womē lest we should seem to reiect that remedy that God prouided against sinne or to refuse the helper that he made for vs or to lay a stumbling blocke before men or women whereat they might fall THE PAPISTS THe Papistes not content with that accoūt of matrimoni◠that the Scriptures doe make will needes haue it to bee one of the fiue Sacraments which they haue added to the two that were instituted by Christ And yet straitway as if they had forgotten themselues they doe thinke it to bee too base an estate too vnpure and vncleane for any man for to liue in that is called to minister before the Lorde And And therefore their priests must not bee married in any wise That matrimony is not a sacrament speaking of a sacrament properly as when wee call baptisme or the supper of the Lord sacraments it is most plaine First because the things that are required in a sacrament are not to bee found in it namely an outward signe a promise of iustifying grace Gods institution or commandement As for the commaundement some woulde wring it out of these wordes Matth. 19.6 That which God hath ioyned together let no man put asunder But that is onely a prohibition that man shal not loose that knot which God hath knit there is no sacrament commaunded And master Bellarmine spying that fault dareth not commend their indeuor therein but taketh another course For he thinketh his friends troubled themselues more than they needed to be too curious in searching where it is commanded to be made a sacrament But if Gods commandement or the institution of the sacrament be necessarily required in a sacrament as Master Bellarmine hath often shewed the Papists by his leaue shall either shew De sacram matrimon lib. 1. cap. 2. when and how it was instituted to be a sacrament or else there is no cause that we should trust them although they al had sworne that it is one For in truth this their doctrine is so doubtful vncertaine that themselues know not what to say of it For some thinke that it hath alwayes bin a sacrament euen from the beginning of the worlde De sacram matrimon lib. 1. cap. 5 Sess 24. can 2. but Bellarmine wil not in any wise agree to that And the councel of Trent is flat of that mind that it is a sacrament instituted by Christ and therfore not of the old law If then it be true that matrimony was not a sacrament vntil Christ made it one it is needful that they should prooue that Christ hath made it a sacrament before we can receiue it for one And this reason is very strong against master Bellarmine who reasoneth against them that think that matrimony was a sacrament of the old law because It is not read saith he that there was any institution of marriage in al the olde testament Ioh. 5.32 he meaneth after mans fall Therefore if they prooue no institution of it they prooue no Sacrament Nowe for the second point For to prooue it to be an outward signe they bring those wordes of Saint Paule This is a great sacrament for so the old translation hath but the word signifieth also a mysterie or secret But wee will not contend of the worde Will they imagine that this word can prooue matrimony to be a sacrament Wee see that Christ and his Apostles are more carefull of the true vse of the Sacramentes than of their names as may appeare by those two Sacramentes which we acknowledge which are not so much as named sacramentes Secondly to proue it to be a sacrament it is not enough to shew that it is a signe of a holy thing but that it was instituted to bee such a signe And that can they neuer doe in this Sacr. mat li. 1. cap. 5. For it was instituted in paradise where it was no such signe as themselues confesse as is shewed yea Bellarmine denieth that there is in matrimony any outward signe by the institution of it So that although it represent vnto vs to our vnspeakeable comfort the vnion and coniunction betweene Christ and his church yet that it was not instituted to that end that it is not an outward signe by the institution of it it is most plaine But how will they proue the third thing namely the promise of saluation to be in this their sacrament For sooth because it representeth vnto vs the spirituall loue of Christ to his church hir obediēce to him againe That is also performed in euery body of mā or womā if we marke the vnion betweene the members and the head In euery vine tree yea in euery plant if wee consider the coherence betweene the branches and the tree Yea many such things there are that haue as much in thē belonging to a sacramēt as matrimony hath And yet howsoeuer they may be vnto vs if we cōsider of thē as we may do I neuer heard or read that euer they were accōpted sacramēts in the proper sence And why because God neuer appointed them to that end for in the sacramēts Christs institutiō is the especial thing how little account so euer M. Bellar. make of it The 2. argument whereby I proue matrimony not to be a sacramēt is bicause that many of the scholemen who are the especial friends to those popish sacraments doubt whether matrimonie giueth grace which the popish church doth attribute to all sacraments For as Canus reporteth De locis Theol. li. 8. cap. 5. the Ma. of sentences Thomas of Aquine Scot Bonauenture Rich. de S. victore Paludanus Durand others do not define whether it giue grace or not but leaue it to euery mans owne opinion As for the matter or forme of this sacrament to vse Canus his words these schoolemen do shew themselues so vnconstant and wauering so vncertaine and doubtfull that he shoulde but prooue himselfe a foole that in such difference and disagreement would set downe any thing for certaine or true And for that cause the Councell of Florence saith he decreed nothing of the matter forme or minister of this sacrament because it saw that the Diuines in the schooles had concluded nothing of them Seeing
Gods spirit to deliuer to vs such trifling toyes thereby to comfort the afflicted conscience And thus I trust it appeareth that this their sacrament of anoyling is but a deuise of their owne braine hauing neither institution from Christ neither any commaundement from his apostles or example in the scriptures especiallie as it is now vsed in the church of Rome either for the matter whereof it must consist or the manner how it must bee done or the end vnto which they especially haue regard in that ceremony I had thought here to haue ended both this treatise of the sacraments and this chapter but before I go anie farther I would haue the christian reader to marke the euill dealing of the popish church who with their tongues and pennes proclaime as lowd as they can that our doctrine is not catholicke it is new is lately deuised And yet we appeale to the scriptures haue testimony for vs also the cōsent of the fathers of the purer times And on the cōtrary the church of Rome crieth stil they are the catholick church they haue the catholicke religion yea all that is with them is catholicke But if by the rules of catholicke which Vincentius Lyrinensis giueth Commonitorio adversus haereses with whose authority they seek often to stoppe our mouthes we examine their doctrines we shall finde them as farre from the catholicke religion as the priests and rulers amongst the Iews were from the truth For whereas he accounteth no doctrine catholicke but that which hath beene taught at all times in all places and by all men or at the least by the most and the best learned and godliest men wee might by this rule reiect manie of their doctrines which they deliuer to vs as catholicke and necessarie so that without beleeuing them there is no saluation For shortnesse sake let vs looke into this that last I handled They will haue it a catholicke doctrine to teach that anoyling is a true and proper Sacrament yea and the councell of Trent curseth them that saie the contrarie And yet maister Bellarmine who saith as much in effect as they all can saie in this point how catholickely doth hee proue it He with much adoe wresteth for it one place out of Saint Iames and hath not one mo in all the Scripture for him Then leapeth hee more then foure hundreth yeares after Christ and picketh out one pope Innocent who saith it is a kinde of Sacrament If he had proued it to be a Sacrament properly so called yet had he beene but one witnesse in foure hundred yeares Then about 1200. years after Christ he hath gotten another witnes and he is a pope also Innocent the third Then he telleth vs of the 69. canon of the councell of Nice which had in al but twenty canons Al aboue twenty were fetched out of Arabia but are neither mētioned in the Nicene councel set forth by thēselues Li. 1. cap. 6. neither yet of Ruffinus in his ecclesiastical history where he setteth downe the canōs of that councel who although he make 22. in nūber Yet is the matter no other than is set downe in the 1. booke of the coūcels in those 20. chapters Besides there are many other strong reasons pregnant presumptions to proue those 50. canons for they haue 70. to be falsly added to the councel therfore they deserue no credit He also alledgeth some particular councels which he commendeth for their antiquitie and yet the ancientest of them is about 800. yeares after Christ And about that time also are the most ancient fathers that seeme to say any thing for him Then if thou knowest the sunne to shine at noone day thou maist also know that this is not a catholicke doctrine neither can be so accompted It hath not beene taught at all times not in al places not by al or the most of the learned No it hath had scarce one sufficient witnes in 1200. yeares But for the substance of religion which we teach if we haue not a vniuersal consent of the scriptures and also the testimony of the fathers of the church in her most pure times we craue no credit we aske no hearing Therefore that which wee teach is the only catholicke faith because it hath the vniuersall consent of the purer times that which for the most part they teach is but new not warranted by the word not known or not taught amongst the godly fathers at the least for 400. or 500. yeares Which I thought good vpon this occasion thus offered to note vnto the christian reader that I might pull away from the faces of those counterfeites the visard of catholicke vniuersality antiquity and consent that their religion may appeare indeede as it is new not old particular not catholicke false not true because it is the deuise of man whose wisedom is folly whose words are lies and not the wil of God which is the infallible rule and of whose word not one title shall perish And thus I trust it appeareth that they who brag most of the name of catholicke church are the greatest enemies to true catholicke religion teaching that which is nothing lesse then catholicke Of originall sinne what it is And whether Concupiscence be sinne or not CHAP. 21 THE PROTESTANTS THat all mankind which is conceiued of vnclean seede is also infected with original sinne no man denieth but the question is what this original sinne is which we confes to bee in vs. Originall sinne We therefore say It is a generall corruption of our whole nature which corruption as an inheritance we receiue from Adam In our minde is ignorance where was light knowledge In our heart is vnaptnesse and vnreadinesse to any thing that is good in steade of an earnest forwardnes to serue God sincerely whereby it commeth to passe that by concupiscence and lust wee are inticed to sinne Which concupiscence because the Apostle to the Romanes doeth often call ◠in we also say it is sinne not only because it proceedeth from sin and also proceedeth from it but also because it is a thing in it selfe contrary to Gods Lawe THE PAPISTS BVT the Papistes although they can not deny but that wee all haue originall sinne yet woulde they haue the force therof as litle knowen as may bee And therefore some of them haue taught that it is nothing else but the imputation of Adams sinne vnto vs and not any corruption in our selues as Ambrose Catharinus Andrad Orthod expli l◠b. 3. de axiom 3. Cens Colon. dialog 2. Pighius two notable papists And others find fault that we do so amplify the corruption of the nature of man by original sin as though nothing that is good could come from it As for cōcupiscence they wil not grant that it is sin in the regenerat And yet the Apostle S. Paul being a man regenerate confesseth it to be sin in himselfe very often as may appeare Rom. 7. The reasons which moue vs thus
speaking of this point of Diuinitie which is most necessarie to bee vnderstoode of euerie one euen from the highest to the lowest would speake or write so subtilly or obscurely And who tolde him these lusts striue not against the lawe as it commaundeth the meanes that is to say as it commaundeth to resist and not to yeeld to them Doubtlesse that lust which rebelleth against this commaundement Thou shalt not lust will neuer yeeld when it is resisted for euerie thing naturally seeketh the preseruation of it selfe But the resisting of lust is the destruction of it therefore it will not yeeld to it And as reason teacheth this so saint Paule by experience found it to be true when hee saide Sinne tooke occasion by the commaundement Rom. 7.23 and wrought in mee all maner of concupiscence So that this concupiscence is by resisting made more stubburne and is so farre from yeelding that it fighteth more fiercely against the lawe And hereof is that combat and battell which the godly haue betweene the flesh and the spirite The wicked are not acquainted with it because they willingly yeelde to their lusts But the godly because they resist the same Doe see another lawe in their members rebelling against the lawe of their minde Rom. 7.23 Thus we see that this distinction whereby master Bellarmine striueth against trueth is neither according to the meaning of the Apostle nor hath any colour of trueth But here by the way I must note how grossely and how absurdly maister Bellarmine in the place next before alledged affirmeth that he is not a sinner that attaineth not to the ende of the commaundement His reason is because it lieth not in his power no more thā he is too blame that being commaunded to subdue the enemies can not do it But master Bellarmine should consider where is the cause of this want in vs and through whose fault it is that wee can not obey this commaundement thou shalt not lust If it bee in man as in trueth it is because hee fell from that estate of innocencie wherein hee was created then is there no reason but that sinne should bee imputed vnto vs for not performing that commaundement thou shalt not lust And by this also it appeareth that master Bellarmine his similitude is nothing like because that the subduing of the enemie was not in their power But not to lust wickedly was in mans power once which because through his owne fault hee lost the not fulfilling of that commaundement may iustly bee layde to his charge for sinne Thirdly I thus proue concupiscence to be sinne Not to loue the Lorde our God with all our heart Luke 10.27 with all our soule with all our strength and with all our thought is sinne But to lust is to faile in this loue August de perfect iustitiae cont celest For if the heart consent not yet at the least the thought by this concupiscence is hindered from this perfection of loue therefore concupiscence is sinne Againe De August gratiae li. 4. Cap. 2. Li. 2. Dist 3◠Originall sinne is sinne properly so called as maister Bellarmine confesseth But Concupiscence is originall sinne as the maister of Sentences affirmeth therefore concupiscence is sinne properly so called Againe whatsoeuer maketh vs hated of God is sinne Andrad Orthod Explic. lib. 3. But concupiscence maketh vs hated of God Bellar. de Amiss gratiae lib. 5. cap. 13 therefore concupiscence is sinne And thus much briefly to proue concupiscence not onely to be called but indeed to be sinne But what need I stand so much herevpon If the church of Rome ment that the light of the truth should shine vnto men she would neuer cast these mists before their eyes thus to contend about tearmes and wordes For themselues doe ascribe vnto concupiscence both the nature and the effects of sinne when they say it De Amiss gratiae li. 5. cap. 13 ◠is vice it is truly euill b Can 14. it is vnlawful condemned and hated of God that Andrad saith sin only can worke For all this M. Bellarmine affirmeth of concupiscence c Cap. 13. Orthod explic li. 3. and many such like things which whether they may be affirmed of any thing but sinne let maister Bellarmine and his fauourites well consider But I for my part doe thinke I may truely conclude and boldly affirme seeing the Apostle so often calleth it sinne without any expounding of himselfe to speake vnproperty seeing it rebelleth agaynst the lawe of the minde and maketh such a want in the loue of God that in this and such like respects concupiscence is sinne properly so called whatsoeuer the Councell of Trent decree to the contrarie Sess 5. can 5 Of the works of Infidels or such as are not regenerate CHAP. 22. THE PROTESTANTS WE thē being thus infected with the filth of original sin and by our concupiscence which can not whilest here we liue be rooted out of vs being intised to sin and hindred in al good what can come from them Ephe. 4.18 that haue their cogitations darkned throgh the ignorance that is in thē but that they walke after the lusts of the flesh Ephe. 2.1.3 in fulfilling the will of the flesh And so are in deed no better than dead in sinnes and trespasses 5 by their owne nature the children of wrath 4 So that from such no good can proceede in thought word or deed and in such no good can be vntil God of his abundant mercie 1. Pet. 1.3 haue begotten them again vnto a liuelie hope of immortall seede ◠23 by the worde of God hauing by his holy spirite renued the light of their mind and reformed the frowardnesse of their heart Vntill then I say what excellent vertues so euer they seeme to haue yet is there nothing in thē acceptable to God bicause they haue not that fountaine of regeneration frō whence onely can spring that which god accepteth for good Neither haue they faith without which nothing can please God Heb. 11.6 THE PAPISTS BVt the papists Andrad orthod explic li. 3. as they wil in no wise that concupiscence is of it selfe sinne no not in the vnregenerate but only in respect that it is destitute of originall righteousnesse so doe they seeke by all meanes to cloake and couer the corruption and sinfulnesse of our wretched nature Hereof commeth it that they shame not to teach that the workes of infidels and godlesse persons Andrad ibidem such as wee account Turkes or Iewes maie bee without spot of sinne and woorthie of notable prayse As though a filthie spring coulde sende foorth pleasant waters Iam. 3.11 Math. 7.18 or an euill tree could beare good fruit Iohn 15.4 or a branch that is not of the vine tree coulde haue a kindlie grape All which the scriptures denie Doe men gather grapes of thornes Mat. 7.16 or figs of thistles Luke 6.45 No doubtlesse For An euill man
out of the treasure of his heart bringeth forth euill It is then most certaine that where the spirite of regeneration is not to sanctifie the heart as in the infidels it is not wee can looke for no workes but such as proceede from that bitter roote of sinne which must needes bee euill and vnsauourie before God It may iustly be wondered at why they who take vpon them the name of holy catholicke church such as account themselues the members thereof doe so stifly and stubbornely maintaine so bad a cause and defend yea commend the actions of such godlesse men For not only the particular writers among them excuse from sinne the actions of Infidels Sess 6. can 57. but also the councell of Trent doth hold them all accursed that dare say they are truly sinne But their feare is least if the nature of man be set forth in her owne colours and duely considered of the doctrine of merite by workes will seeme more absurd But if the workes of gracelesse and godlesse men may be thought to be voide of sinne how much the rather maie we thinke that the works of the faithfull may be so perfect that they may merite at Gods handes And in truth no man can denie but that there is no comparison betweene the workes of the godlie and the vngodly Therefore that they may prepare a way for their doctrine of merites they would first make vs beleeue that euen in the wicked there may be good workes And least men should condemne the corruption of this our nature being not renued by the spirit of God as it iustlie deserueth and so sincerely confesse that we haue in vs no good but that it commeth wholy from God the councell of Trent doth not any thing mislike those opinions that commend the works euen of infidels yea attributing some merit vnto them as doe some of the scholemen but onlie accurseth them that accompt them to be sinne Sleiden comment li. 23. An. 1552. And a Franciscan frier reading vpon the second chapter of the epistle to the Romanes did most blasphemouslie teach in the hearing of manie of them that were at the councel and in the time of the councell that They who had no knowledge of Christ and yet liued honestly were saued Which his vnchristian doctrine was so farre from being condemned by that Antichristian councell that the diuines that were sent from the protestantes to that councel made their complaint to the emperours Ambassadours that he was heard with great liking And indeed the councel did not accurse that doctrine or him that taught it No the councel did not determine but as Andradius telleth vs Orthodoxarum explicat li. 3. hath left it free for euery man to thinke as they wil of the workes of them that are not regenerate this only that councel will not permit vs to thinke that they are sinne because they are not of faith That therefore that the scripture teacheth vs wee maie not once thinke of but all other absurd opinions of men are very tollerable Is not this strange dealing that the spirit of truth only must not speake and the lying spirits of foolish men may saie what they will But let vs see what reasons they alleadge to induce them to this persuasion I wil saie nothing of that which maister Bellarmine nothing like a graue deuine which should with all diligence and praier search out and with all humility submit himselfe to the trueth but rather like a foolish wrangling sophister whose care were onely to contend to make good that which he saith most impudently affirmeth enquiring what knowlege of moral vertues men may haue by the powers of nature Gods general help De gram libero aâ— bit li. 5. cap. 1. Of two opinions he preferreth one and why So much the more gladly saith he we doe embrace and defend it howe much the more our aduersaries mislike it I see now it is no great maruel though these pretended catholickes doe manifestly and wilfully gainsaie and withstand manie thinges most consonant to the infallible word of God For I perceiue that if we like of it it is cause good inough for them to mislike of it Only this will I saie that because this persuasion is foolish and dangerous Iam. 2.1 Saint Iames giueth a good caueat to all that are of such an humour My brethren haue not the faith of our glorious Lord Iesus Christ in respect of persons But to like or mislike in respect of the man is to haue it in respect of persons But hee hauing thus professed that generall reason whereby he is setled in his persuasion commeth afterwardes in the same booke to other particular reasons His first reason is this Cap. 9. God is saide manie times to rewarde the workes of the Infidels but God will not reward that which is sinne The first argument to proue that all the infidels works are not sinne therefore not all the workes of Infidels are sinne If I should examine the particular proofes that hee bringeth of his first proposition the weakenesse thereof will soone appeare For he must proue that the workes of infidels are rewarded of God For proofe whereof his first example is of the midwiues Exod. 1.21.17 that came to the women of Israel in their trauel in Aegipt of whom the Scripture giueth testimony that they feared God hath in that verie place and before also Why then doth he reckon them amongst infidels Then also the rewarde which he saith was promised to them the best learned in the Hebrew tongue apply not to the Midwiues but to the Israelites of the increase of their families Ezech. 27.18 19. The second example is out of Ezechiel where God promiseth to giue Nabuchad-nezar and his army as their wages Aegipt for their seruice which they did against Tyre Which seruice against Tyre if maister Bellarm can commend in Nabuchad-nezar as a good worke wherein hee had only regarde vnto his owne cruell and proud affection he will hardlie finde anie euill His third and last place out of Daniel Daniel 4.24 wherein Daniel giueth councel to Nabuchad-nezar to redeeme his sinnes by being good to the poore it is not very pertinent to the purpose and I shal God willing haue more fit place afterwards to speake of it Although therefore it doth easily appeare that his maior is not proued by him yet I will confesse that God is saide to rewarde such men in respect that he giueth good successe to them and prospereth them to set forth by them his owne glorie Alluding vnto the wages that seruantes haue for their worke Who although they bee not alwaies of the best yet good reason they should haue their wages for their worke The minor is that God will not rewarde sinne I grant in that respect that it is sinne hee will not But in euerie action there are to be considered manie things First the deede as in this that Nabuchad-nezar did
see Master Bellarmine hath forgotten that which in an other place hee telleth vs that a man sinneth aswell in not doing that hee should as in dooing that hee shoulde not And therefore Master Bellarmine saieth falsly that in not doing such works as occasion is offered they should not sinne I might therefore conclude with that golden sentence alleadged out of saint Augustine by the master of sentences Lib. 2. dist 41 The whole life of Infidels is sinne and there is nothing good without the chiefe good Where is want of knowledge of the eternall trueth euen in the best manners is but counterfait vertue but that I think it very necessary to shew how violently master Bellarmine seeketh to wrest from the true sence that euident testimony of our Sauiour Christ Luc. 6.43 matth 7.18 That an euill tree can not bring foorth good fruit which because it is applied to sundry purposes as himselfe confesseth it is plaine that it is a generall sentence both in the one place and the other applied as occasion serueth And for the meaning of it to the ende it shoulde not seeme to prooue that for the which it is alleadged in this question Master Bellarmine hath three answeres to that place De gratia lib a◠b◠t. lib. 5 cap. 10. First that as a good tree doeth not alwayes bring foorth good fruit so an euill tree doth not alwayes bring foorth euill fruit but commonly or for the most part so it is Which answere of his doth flatly deny that which Christ affirmeth Christ saith An euill tree can not bring foorth good fruit yes saith Master Bellarmine by your leaue but it may sometime Euery tree is knowen by the fruit saith Christ not so saith master Bellarmine for sometimes the fruit may be good although the tree be euill Is not this a sawcie mate so impudently and openly to controll the Author of all trueth His second answer if we will trust his owne report is a plaine solution of the argument And it is this that this euil tree is the euil wil of man De actis cum fol. Manich. lib. 2. cap. 4. Which answer he would faine father vpon saint Augustine but in the place alledged there is no such matter I remember that S. Augustine in another place doth say De gratia Christi ca. 18 that this euill tree is a man of an euill will but not the euill will it selfe Well thus master Bellarmine granteth this place to bee true that an euill tree that is lust or a man that worketh according to lust cannot bring foorth good fruit But first master Bellarmine hath falsified S. Augustine as I haue saide Secondly he expoundeth this place otherwise than saint Ierome and Theoph. doe for they vnderstand it euen as we doe that an euill man whilest he is euill can not bring foorth good fruit but being conuerted hee may Yea the wordes themselues are very plaine that our Sauior Christ meant it not of the euil wil that is in man but of the man himselfe in that he addeth Luc. 6.45 A good man out of the good treasure of his heart bringeth forth good and an euill man out of the euill treasure of his heart bringeth foorth euill Yet then this place alleadged proueth substantially that Infidelles or heathen men whilest they continue so can not do any workes that shall be perfectly good or voide of sinne His third and last answere to this place is this The euill tree saith he is an euil man and the good fruit is a meritorious worke And after this meaning he thus answereth the place An euill man cannot do a meritorious worke Is not this a notable abusing of Gods word after his owne pleasure to wrest and wring it what one word induceth him to dreame here of meritorious workes Nay the words confute him mightily for it is said An euil tree bringeth forth euill fruit Euill Matth. 7.17 I say not onely not meritorious And the tree is knowen by the fruit The fruit then must be bad that must shew a bad tree And therefore this answere of M. Bellar. is as are the rest too foolish De gra Christi cap. 18. 19 Cont. I◠lianum Pelag. li. 4. cap. 3. But S. Augustine expoundeth it so if you wil trust M. Bellar. but examine the places by him alleadged and there is no such thing in them So smal a matter it is for M. Bellar. to abuse his readers at his pleasure by falsifying the fathers And now the latter of these places which he falsly hath alleadged for the confirmation of his vntrue assertion I truely apply to the confuting of this their vngodly doctrine vsing only the words of S. Augustine If a heathen man who liueth not by faith doeth cloath the naked deliuer the distressed cure the wounded bestow his riches vpon honest friendship will not by tormentes be brought to beare false witnes I demād of thee saith S. Augustine to Iulian the Pelagian whether he do these good works wel or euil For if they being good yet he doth them euill thou canst not deny but that he sinneth that doth any thing euill But because thou wilt not say that he sinneth in doing this thou wilt doubtles say that both he doth good things and he doth them well Now marke S. Augustines conclusion vpon these wordes If it bee so an euill tree may bring forth good fruits which thing the truth it selfe saith it cannot be Thus much out of S. Augustine not only to shew how falsely he is alleadged for proofe of M. Bellarm. senceles assertion but also to let it be seene how he iumpeth with vs in this doctrine that the Godlesse cannot doe the worke that shall be without sinne Therefore to conclude this question as Saint Augustine did to the Pelagians so doe I saie to our aduersaries Aug ibidem How can it bee that you should not seeme either to be mery or mad in these disputations who praise the fruite of barren trees Whose fruites are either none or if they be euill they are not to be praised Of Baptisme whether it doe extinguish and kil in vs originall sinne or not CHAP. 23 THE PROTESTANTS WEe confesse that in Baptisme is sealed vp and assured vnto vs the couenant that God made with vs for the forgiuenesse of our sins Whereby we are also taught that if we be Gods children we be ingrafted into Christ and planted in him to the mortification of the olde man Ephes 4.22 the whole body of sinne that hauing put on the new man 24 which after God is created in righteousnesse and true holinesse wee may increase more and more in all spirituall graces striuing alwayes to attaine to that perfection which in this life wee cannot haue though we faine would obtaine the same THE PAPISTS BVt our aduersaries will haue sin in Baptisme Concil Trid. Sess 5. not pardoned onely but abolished also and taken away so as nothing that is
that it seemeth vnanswerable euen in that respect that he trusteth so much in the strength of it I would not omit And it is this As by one mans disobedience many were made sinners so by the obedience of one many are made iust But saith he by Adams disobedience we were made indeede sinners and not only by imputation Therefore by Christ we are not by imputation only made righteous but also indeed What if I should answere master Bellarmine that this word As doth not signifie the likenesse in the maner of iustifying vs but in the act it selfe Namely that many were partakers of Adams sinne and many were made righteous by Christ For this word As doth not alwaies import an agreement or likenes in euery point Among many examples that may be alleadged this one may serue for all Ioh. 20.21 As my father sent me so sende I you But God sent him from heauen to take vpon him a nature that he had not with fulnes of al power and graces the apostles were not so sent So that we see that master Bellarmine can not soundly reason because of this worde As that this contrariety betweene the first and the second Adam must hold in euery point But what neede we to stand vpon so narrowe a point Because the argument pleaseth him so wel I wil yeeld to it and confesse it to bee most true And yet shall it nothing helpe maister Bellarmine his cause But in truth the summe of the doctrine that is taught in that place as Saint Augustine doth gather De peceat met remiss li. c. 3 cap. 28. it is this That as al in Adam die in whom al sinned so they that are quickned are quickned by Christ in whom they are all iustified But if hee will needes that this making of vs righteous whereof the apostle speaketh should be by our sanctification I haue shewed that it cannot heere be perfect But whensoeuer that shall bee perfected in vs we must ascribe the glory thereof vnto Christ For what haue we that we haue not receiued 1. Cor. 4.7 And that is the meaning of these words heere That by him many are made righteous But because that there is also another way wherby we are made righteous namely in that our sinnes are not imputed vnto vs and that Christs merit is accounted to vs as ours and that our aduersaries wil in no wise heare vs speake of that they shall yet heare how Saint Barnard writeth euen alluding vnto the wordes from whence this vnanswerable argument in drawen What saith he could man the seruant of sinne Epist 190. and bond-slaue of Sathan doe to recouer righteousnes lost Anothers righteousnes was assigned vnto him because he lacked his owne And then alluding to these wordes of S. Paul Why should not righteousnes come from another seeing guiltines came from another It is one that maketh vs sinners and another that iustifieth from sinne The one in his seede the other in his bloud Is there sinne in the seed of the sinner and is not righteousnes in Christs bloud And that we may know how he accompteth himselfe made righteous by Christ he addeth If the fault conueied to me is mine why should not the righteousnes giuen to me be mine And verily that is safer for me that is giuen me then that is bred in me Many things he hath in that place to this end wherby it appeareth that he knew his owne righteousnes would not serue his turne and therfore that he reposed his trust in Christ his righteousnes imputed to him which he calleth anothers righteousnes I might also let you see how substantially Fisher sometime bishop of Rochester proueth this Christ saith he did say to some Thy sinnes are forgiuen thee therefore no sinne remaineth But his owne friendes are ashamed of such arguments For we confesse as our creede teacheth vs forgiuenesse of sinnes But he should proue that wee are also so sanctified that whilest heere we liue we be without sinne And that his argument cannot doe Thus then wee see that although we haue in baptisme the promise of remission of all our sinnes sealed vp vnto vs yet we cannot say Prou. 20.9 I haue made mine heart cleane I am cleane from sinne That wee haue not of our selues free will or power to deliuer our selues from sinne CHAP. 24. THE PROTESTANTS OVr nature then being thus corrupted and our sinne hanging so fast on Heb. 12.1 as before I haue taught in the three last chapters we must needes confesse that when we would doe good Rom. 7.21 euill is present with vs. The light of our vnderstaÌ„ding is so darkened that not only A natural man perceiueth not the things of the spirit of God 1. Cor. 2.14 but euen the best men haue great need continually with the Prophet Dauid to pray Psal 119.12.34 O Lord teach me thy statutes Giue me vnderstanding As for our affections they are so froward that they wil not be subdued to the spirite of God but doe rather follow the flattering follies of inticing sinne Christes yoke we account too sore his burden too heauy so that if wee will come to Christ to serue and obey him we cannot vnlesse the father draw vs. Ioh. 6.44 Luc. 18.17 And if with the prodigall sonne we woulde but thinke to returne to our father againe â— Cor. 3.5 yet we are not sufficient of our selues to thinke any thing that is good as of our selues So that wee must pray Psalm 80. Psa 139.24 Psal 175. Psal 67.28 not only that God will Turne vs but also that he will leade vs in the way for euer And staie our steps in the path that our feete slide not and confirme euen vnto the end that which he hath begun in vs acknowledging the beginning of all good the continuance and ending in the same to be from him only Psal 119.36 who only can Incline our heart vnto his testimonies Psal 51.15 and open our lippes that our mouth may shewe forth his praise Psa 119.133 Phil. 2.13 and direst our steps in his word For it is God that worketh in vs both the will and the deede of his good pleasure Which will to doe good when he of his greate mercy hath wrought in vs by his spirit of regeneration wee confesse to be good but a free will it cannot be Because that although To will be present â— i th me yet I finde no means 〈◊〉 performe that which is good Free therefore that is to fry able to performe the good that it woâ—â— d it is not but willing it may be â— nd ready to obey sincerely THE PAPISTS BVt the Church of Rome will not heare of it that Adam by his transgression robbed both himselfe and vs of this free will to good they will not haue it quite lost or extinguished It needeth Concil Trid. Sess 6. can 5. saie they but to be stirred vp Ibidem ca. 5.
But themselues thinke it only at certaine times vnlawful Admit it be so If they wil not goe in the rancke with the old heretickes let it then be an heresie deuised in such sort as now it is by popish heretickes De violandis virginibus For if heresie be Whatsoeuer sauoureth against the truth although it be euen an olde custome as Tertullian very wel defineth it then doubtles this popish forbidding of certaine meats for conscience sake wil be found heresie For the truth saith that they who commaunde to abstaine from meates which God hath created to bee receiued with giuing of thankes 2. Tim. 4.1.2.3 depart from the faith giue heede vnto spirites of errour and doctrines of diuels and that they speake lies through hipocrisie and haue their consciences burned with an hote iron But the church of Rome teacheth that this is a catholike doctrine a sounde religion And they that teach it are good catholickes The church of Rome then sauoureth against the truth as in manie other articles so in this also and therefore it is hereticall But I knowe their answere that Saint Paul speaketh against the Eâ—bionites Tatianites and such heretickes as did vtterlie condemne flesh as an vncleane thing of it selfe It is true hee doth so but not against them onlie but rather against the popish heresie than against anie other And that for these reasons First the circumstance of the time moueth me to it 1. Tim. 4.1 For he saith that these men shal be in the latter time Nowe it were absurde to thinke that he that speaketh heere by the spirite of prophesie of this false doctrine should account for the latter times the times of those heretickes the world induring so long after as now it hath done And Ebion that was the first as I remember that deuised that heresie liued in the daies of the apostle and did sow his seede of that heretical doctrine verie soone after the apostles death Yea and Tatian also taught the same heresie about some seuentie yeares after Saint Paul If therefore had saint Paul ment of that heresie especially he woulde neuer haue pointed so farre as to haue tolde vs of the latter daies but rather woulde haue said that it were at hande The apostle therefore had respect chieflie to more dangerous heretickes than they were that could carry the matter more cunninglie than wholy to condemne the creature His wordes also are verie plaine if wee marke them well For he doth not saie that they shal condemne or dispraise meates which God hath made which was the heresie of those olde heretickes But they shall commaunde others to abstaine from them to refuse them not to receiue them and this is flat the heresie of the papists And the apostle confuting this heresie doeth not commend the goodnesse or purenesse of the creature as it had beene needefull for him to haue done if hee had chieflie ment his wordes against them but hee sheweth the lawful vse of the creature that it is to bee receiued and it is not to be refused Which especially armeth vs against the Romish infection for to speake as Saint Ambrose doeth vppon these wordes Ambrose vpon these words When such doctrines are hearde we maie knowe the diuel hath deuised them Thirdly the apostle seemeth to haue regard vnto such as shoulde teach the doctrine vnto that ende that some in his daies did among the Colossians to put some religion in these outward and bodily exercises exhorting them thus Touch not tast not handle not which all perish with the vsing Coloss 2.21.22 and are after the commaundements and doctrines of men And thefore the apostle saith by and by after 1. Tim. 4.8 that Bodily exercise profiteth little Amongst which bodily exercises saint Ambrose counteth fasting And thus in deed doe the papists vse their fasts thinking that a little pinching of their body should satisfie for their sinnes Against which foolish persuasion it is a sufficient confutation to saie with the apostle Coloss 2.16 Let no man iudge you in meates and drinke Let no man thinke you worse for eating or better for not eating Rom. 14.17 1. The. 5.22 For the kingdome of God is not meate and drinke but righteousnes and peace and ioie in the holy ghost Now I cannot but maruel seeing the apostle willeth vs to abstaine from all appearance of euil what is the reason that our aduersaries wil come so neere those heretical opinions which are so condemned by the godly of al ages Iohn 4.24 and doe not rather seeke to worship in spirite and truth as our sauiour Christ telleth vs we must doe than to put any holinesse in these external obseruances which wee see so many heretickes haue delighted in I would therefore exhort our aduersaries to be more wise in that point for they get them an euil name by hauing so great a smacke of such corrupt opinions and haue had lucke in the choice of their obseruances wherein they notwithstanding repose a great piece of holines For those two things wherein they suppose they commend themselues very much vnto the world which is forbidding of marriage to some sort of men and meates at some times to al and at al times to some men doe most euidently bewray their superstitious religion Wherein they are not only noted before of the apostle and pointed at to be had teachers but also almost al those heretickes that condemned flesh as vnholy were also enemies to marriage as in part at the least the papists are And thus whilest they will seeme more holy then others in not vsing holily and with thankes giuing Gods good ordinance and creatures they come so neare those prophane and wicked heretikes that haue gone before them that al good men take them to be a branch out of that roote and water of the same spring Bellar. de bonis operibus in part li. 2. cap. 5. But what arguments haue they to iustifie this their doctrine Master Bellarmine can affoorde vs but one that maketh any shewe of proofe that flesh is more vnlawfull to be eaten than other meates and that but a simple one Dan. 10.3 It is out of Daniel where he saieth I haue not eaten any pleasant bread neither came flesh nor wine in my mouth Master Bellarmines arguments are like to fruit that sheweth faire at the first but is rotten at the heart For what can hee prooue out of this Daniel abstained from flesh therefore no man that will chastice his body must eate flesh First that that Daniel did is no lawe to vs because it is not commanded vnto vs. Secondly he did it but for a time namely for three weekes what is this to prooue that it must be a continuall lawe for fasting He did it voluntarily what warrant can that be to force other men to it But to come to the very point I would aske of our aduersaries whether they thinke that Daniel commendeth vnto vs his fast in that
that al the temporall punishment is not alwayes pardoned with the sinne And the Iesuites of Colen say that this commeth often to passe And so they all teach that not alwayes but often it is so But this is a very doubtfull doctrine for the afflicted conscience that would faine finde comfort and release of sinnes But so must it alwayes be nothing but doubting nothing but wauering so long as wee trust to our owne satisfactions No quietnesse and securitie but onely in Christ But because I haue spoken else-where of our satisfactions or workes how little auaileable they are I meane not to stay vpon this point But for the example of Dauid which is alleadged both by Allen 2. Sa. 12.14 maister Bellarmine and the rest whereby they chiefly indeuour to prooue that punishment may be inflicted the sinne being pardoned it maketh little for them For seeing there are in sinne two things as themselues will confesse the verie corruption it selfe and the danger or condemnation that followe◠h it the condemnation being taken away by forgiuenesse of sinne yet the corruption or infection of sinne still remaineth as before hath beene taught in the three and twentieth chapter The cause of chasticements Esa 48.10 God therefore sometime chasticeth his seruants to humble or reforme So he chasticed the Iewes Sometime to trie and prooue them whether their hearts bee right or not so did hee prooue the Israelites in the wildernesse fortie yeeres Deut. 8.2 Sometime to glorifie his owne name and for example to others as in the storie of Iob appeareth Then they can not reason thus Dauid was afflicted therefore it was to satisfie for his sinne For God wee see may send affliction for many other causes and not that wee might satisfie any thing by temporall punishment But master Bellarmine replieth against this answere out of the very wordes For there it is saide 2. Sam. 12.14 Because thou hast caused the ennemies of the Lorde by this thy deede to blaspheme the childe that is borne to thee shall surely die Where he noteth the cause saieth master Bellarmine why Dauid should be punished True but not thereby to satisfie for that he had done But that the enemies of God seeing the chasticements that God laieth vpon his children and how that Gods iudgements begin euen at his owne house and with his owne deare seruants 1. Pet. 4.17 they may the rather looke for his heauie wrath if they turne not to him And thus much for the right vnderstanding of the place But what is this to purgatorie for Dauids sinne was mortall and therefore could not be helped by purgatorie by their own doctrine De purgat li. 1. cap. 9. for M. Bellarmine saith they al agree therin To what end then doe they bring in Dauids punishment for a mortall sinne to shew howe God will take away veniall sinnes or howe doth it folow Dauid was here punished for his sinne therefore all men here or else where must be punished But to handle this question as briefly as I can master Bellarmine himselfe doth handle it doubtfully Iren. lib. 5. and so vncertainly yea and as Irene speaketh so vnconsequently and so euil agreing with it selfe that he giueth iust cause to suspect the truth of it Where the place of purgatorie is they haue not yet agreed Bellar. de purg li. 2. c. 6 Cap. 6. but are of eight sundrie minds And although in the first booke of purgatorie master Bellarmine hath alledged sundrie fathers for proofe of it Cap. 1. yet in the second booke he telleth vs that they are not agreed of it who shall come thether Some will haue all but Christ neither will exempt from thence so much as the virgin Marie others are of another minde But who must satisfie for them that are in purgatorie De purg li. 2. cap. 17. only he that is iust Why then where shall they finde priests to serue the turne For they are cōmonly as bad as who is worst And the time will scarcely serue them to recken vp their owne Li. 2. cap. 10 de purgat much lesse shall they be able to satisfie for others sins Other doubtes also there are which M. Bellarmine speaketh of but cannot certainly resolue Is this doctrine to be receiued as catholicke of so manie points whereof euen the greatest Doctours among them do disagree No certaine place no certaine people no certaine proofe of it What should we doe with such an vncertaine religion especially where so little good commeth towardes vs and so much of our goodes goe from vs For onely veniall sinnes they tell vs Veniall sinnes onely taken away in purgatorie can bee taken away by purgatorie But for such small faults because they doe not as the Papists would make vs bebeleeue turne vs from God they can tell vs manie mo easie remedies Holie bread holy water giuing a little almes pardons Pilgrimages Pater nosters and Auies And to bee buried in a Monkes Cowle and bootes it is a soueraigne remedie for such things or else they lie But one thing I cannot but muse at that in this life these veniall sinnes maie so easilie bee satisfied for as they all agree and yet after this life their torments shoulde bee so grieuous as they report them to bee For maister Bellarmine bestoweth a whole Chapter to proue the paines of Purgatorie to bee most bitter De purgat li. 2. cap. 1◠and that no torments that are in this life may bee compared with them Can a little holy water wash them awaie heere and must the fire be so sharpe that must burne them awaie else-where But I thinke I knowe nowe the mysterie of it The more that mens sinnes are heere mittigated or the lesse grieuous that they appeare vnto their iudgement the lesse carefull will they bee to satisfie for the same heere or rather to auoyd them and will liue more securely But when vppon their death-bed they shall finde anie conflict of conscience and can finde no rest then must they giue much for Masses and Trentals then must the bellowes of the Priests false and lying tongues blowe the fire of purgatorie vntill they haue made it so hote that a great peece of that which hee hath left behinde him and shoulde serue for the maintenance of wife and children must bee bestowed in the slaking of that great heate and the quenching of that tormenting and vnsatiable fire De purgat lib. ◠cap. 3. Now for his proofs of purgatorie out of the scriptures they haue either so little waight or are so obscure and so wrested from their natural sense that the simplest if without partialitie they could weigh them would find them too light to satisfie their consciences to be perswaded of the truth of that doctrine The two first the one of the Machabees 2. Mac. 12. Tob. 4. 1. Sam. 31.30 2. Sam. 1.12 the other of Tobie are out of the bookes that are not Canonicall and
saint Augustine by this prison meaneth hell De salut docu cap. 64 from whence the sinner shall neuer come Now what is this to purgatorie The fift place alledged by master Bellarmine is out of the same chapter Mat. 5.22 Whosoeuer is angrie with his brother c. Here master Bellarmine gathereth out of S. August that all these punishments belong to the life to come Then also that there are three sorts of sinnes De ser dom in mont li. ◠He might also haue told vs out of S. Augu. that in Gods iudgement anger that is the least of these sinnes deserueth hell But that maketh against purgatory and therefore he would not see it And it is most certaine that our sauiour Christ there teacheth vs that the cōmandement Thou shalt not kill is sundry waies broken Neither can out of these words be gathered that there must be satisfaction after this life which Bellar. would proue Moreouer he reasoneth out of S. Luke Make you friends of riches of iniquitie Luke 16.9 that when you shall want they may receiue you into euerlasting habitations If by friends in this place we should vnderstand the saints yet it maketh not for purgatory as may appeare For in this argumēt there can be no necessarie cōsequence The saints must receiue vs into heauen therfore we must go by purgatory but the saints cānot neither must they haue that honor giuē to thē that they shuld receiue vs into the euerlasting habitations Mat. 25.34 it is Christ that must say Come ye blessed He must giue that inheritance that hath bought it with his pretious bloud or else a man may giue it vnto the wicked that shall neuer come there or to such as out liue him neither of which can bee there to receiue him By al which reasons it appeareth that in those words our sauior Christ doth but allude vnto such as whilest they haue ability doe make others their friends So would hee haue vs whom God hath made his stewards with well vsing of our riches to please God that hee also of his gratious goodnes may shew mercy to vs. Luk. 23.42 Seuēthly Remember me when thou comest into thy kingdome saide the thiefe that was put to death with Christ therefore saieth maister Bellarmine he thought that sinnes might be after this life remitted So that this is his meaning as the papistes would perswade vs remember me that is let me be praied for when I am dead Vers 43. But they doe not remember how Christ promised he should not come in purgatory but be with him euen that day in Paradise His eight place He loosed the sorrows of death so it is in greeke Act. 2.24 but M. Bellarmine that hee might get an argument out of that place woulde haue vs reade the sorrowes of hell It is not worth answering because hee must alter the wordes or els he must haue one argument fewer than hee looked for His last place himselfe misliketh and thinketh it not to proue any thing for them and therefore I will not speake of it Now for their argumentes out of the fathers hee that will but indifferentlie consider of them shall finde the fathers to be in this point verie vncertaine And the question being amongst vs whether purgatory bee a catholicke doctrine wee haue not to regard what they in their priuate and doubtful opinions doe set downe but what with one consent and constantly they teach Seeing therefore that neither the fathers with one consent teach it neither themselues knowe well what to saie of it as in many places of maister Bellarmine his two bookes of purgatory may appeare I wil conclude with that golden saying taken out of Gelasius a pope We reade that Christ raised the dead Causa 24. Q. 2. ca. legitur but that hee absolued such as died in error wee doe not reade And afterwardes speaking of the authority of binding and loosing giuen in those words Math. 16 1◠Whatsoeuer thou shalt loose vpon earth shall bee loosed in heauen and whatsoeuer thou shalt binde vpon earth c. Gelasius thus inferreth In earth saith he for he that is dead being bound he said not that he should be absolued or loosed An abridgement of Vincentius Lirinensis with some obseruations vpon the saide Author CHAP. 32. NOw in steede of a conclusion vnto this treatise of controuersies I haue thought good to draw into a briefe summe that booke of Vincentius Lyrinensis against heresies which is so much alleadged against vs. Whom because they so confidently produce against vs in defence of their cause I take his authority to be so much the stronger against them that euen by the iudgement of their owne witnes for so they recken him they may bee conuinced of newnesse and falshood in their doctrine and of vntruth in challenging to their errours the name of catholicke faith and to themselues of catholicke men or women But before I come to the treatise it selfe that we may the better vnderstand vpon what occasion he so greatly accounteth of the ancient tradition of holy men for the interpretation of the scriptures first wee must perswade our selues that this learned father coulde not bee ignoraunt of that way to finde out the true meaning of the scriptures which the godly fathers a little before his time had set downe namely by conferring one place with another and by waying the circumstances of the place it selfe As S. Hillary de trin li. 1. Ambr. in Psal 118. Serm. 8. Hierom vpon Esay 19.1 Basil in reg breu quaest 267. Chrysostome vpon Gen. hom 12. And saint Augustine in many places haue plainly taught Neither yet must we imagine that Vincentius contrary to that which himselfe teacheth throughout this whole booke would that this his rule shoulde bee accounted the onlie way to finde out the trueth of Gods worde and that which so many before him with such a ful consent haue taught vs shoulde bee reiected Therefore it is cettaine that his meaning is to such godly waies as others before him haue vsed for trial of the truth to adde this also as a rule that may bee profitable and doe much good if it bee vsed wisely and truly considered of And the rather did hee teach vs this way because the Pelagians so boldly and confidently preferred their newe doctrine before the ancient faith whereof this authour complaineth fol. 15. And Nestorius condemned all that were before him as if they knew nothing in comparison of himselfe as wee maie see fol. 54. For this cause Vincentius teacheth vs in this his booke which hee therefore calleth Commonitorium an admonition or caueat to auoid the new deuises of priuate men and to holde fast the ancient faith of the vniuersal church And yet although Vincentius Lyrinensis did then see that that which was then catholicke and auncient it was also true and therefore that then it was a good rule to trie doctrines by yet the argument of the Church of
Rome is too too foolish when thus they reason This religion is olde and hath had approbation of the greatest number for some hundredes of yeares therefore it is good For Vincentius did looke vnto that faith that was then ancient and catholicke many hundred yeares before many articles of popish religion were hatched But the papistes thinke it enough for them if they can proue their religion to bee nowe olde Whereas in trueth and according to Vincentius his rule also that which was not then olde is not now good That which was not then catholicke is nowe of all good men to bee reiected But let vs see what Vincentius saith After that hee hath declared how that by opportunity of time and place hee was mooued to write hee sheweth that to finde out the falshoode of heresies there are two waies The one by the authoritie of Gods word Gods word sufficient Whose rule is perfect and of it selfe sufficeth for all thinges aboundantly Yet because it is diuersly expounded such is the depth thereof as by example of sundry heresies doeth appeare The seconde way to finde out heresies hee maketh this By the tradition and rule of the catholicke Church to interpret that which is set downe in the writings of the Prophetes and apostles But so as wee take heede that wee receiue not for Catholicke euery thing that is holden in the Catholicke Church Catholicke but that onely that is beleeued in all places and so hath vniuersality at all times and so hath antiquity of all or almost all the godly and learned and so hath consent So that a Catholicke Christian must more regarde the soundnesse of the whole body than a parte thereof that is corrupted And where the infection is generall that which hath beene taught of olde is to bee preferred before the new But before the auncient errour of two or three or of one citty or cuntry a man must preferre that which vniuersally the vniuersall Church hath decreede if anie such bee If not then hee must consider of the iudgementes of the sincerest fathers not of a fewe of them but of all What they haue holden written taught When the fathers aâ—â— to be beleeued with one consent plainely often not changing their minde that hee may boldely beleeue So did the godly fathers in Affrica against Donatus and also others against that heresie of the Arrians that had infected almost al christendome and caused great destruction and cruelty because there were brought in superstitions inuented by men in steede of the Heauenly doctrine as is proued out of saint Ambrose and newe deuises for ancient decrees Yea so they withstoode all heresies whilest in the verie antiquity of the church they defended that only that was also vniuersal that is to say Ancient Vniuersality Ancient vniuersality And the more deuout that men were the more stifly did they oppose themselues to new inuentions As for example Stephen bishop of Rome with his associates did set themselues against the new opinion of Agrippinus bishop of Carthage yea and against the councell of Carthage For hee knewe that nothing can in account be godly We must follow religion and not lead her Vnlesse all thinges were sealed vp to the children as faithfully as the fathers receiued them And that we must not leade religion which way we will but followe her which way shee wil go And that it be seemeth not christian modestie or grauitie to deliuer to their posterity any thing of their owne but to preserue that which is receiued from the fathers And by occasion of the Donatistes who vnder colour of the decrees of the councell of Carthage saide that they baptised againe such as were baptised by heretickes hee teacheth that some deceiuers going about in some other bodies names to set forth their owne heresie A liuely description of popish teaching Doe snatch some of the writings of the ancient fathers such lightly as are most obscurely written which for their obscuritie maie after a sort agree with that they teach to this ende that whatsoeuer they say they may be thought neither first nor onlie to saie it Whose fault is double both in that they broach heresies and also open that in the fathers which shoulde bee hidden as did Cham whose rewarde vpon him and his posterity should feare them But to alter the faith or corrupt religion men should be afraid not only in respect of ecclesiasticall discipline but also in regard of the censure of the apostle against such Gal. 1.6.7 2. Tim. 4.3 1. Tim. 5.12 Rom. 16.17 2. Tim. 3.6 7. Tit. 1.16 1. Tim. 3.1 1. Tim. 6.4 5. 1. Tim. 5.13 1. Tim. 1.19 1. Tim. 2.16 17. 2. Tim. 3.9 Such aâ—â— our Seminary prists who for their owne benefit indanger many not men only but euen countries And because there came amongst the Galathians such as carried about errours and set them on sale whom the Galathians hearing did loathe the trueth vomiting the Manna of Apostolike and catholike doctrine liking well of the filth of nouelties the apostle denounceth that they should not heare either the apostles or an angell from heauen if he should preach any thing besides that hee had preached Gal. 1.8 9. And this caueat belongeth not to the Galathians only no more than the other precepts of godly life so that it hath not beene is or shall be lawfull for catholike christians to teach any thing besides that that they haue receiued And to hold accursed al those Take heed of beleuing vnwritten traditions who preach any thing else than that which is Once receiued it alwayes hath beene is and shall be our duetie So that to preach any thing else is too much boldenesse and to heare any thing else is too much lightnesse Althogh some frogges midges and flies of a short time such as the Pelagians crie against it seeking to drawe vs from that which hath beene committed vnto vs by our fathers and notable persons are thus many times infected Why the learned are heretikes because God will by them proue whether men loue God vnfainedly or not Deuteronomie 13.3 But this is a dangerous tentation and may deceiue many as by Nestorius Photinus and Apollinaris may appeare whose heresies he describeth as also the catholike doctrine with some confutation of Arrianisme and Manicheisme and the other forenamed heresies Against which danger of being by such men deceiued he would haue vs to holde this propertie of true catholikes How â—â— rre the fathers are to be heard with the Church to receiue the Doctours but not with the Doctours to forsake the faith of the Church Then hauing shewed the daunger that the great learning of Origen and Tertullian brought vnto the Church when they erred hee repeateth triall to bee cause of heresies many times A true catholike and then gathereth Him to bee a true catholike who loueth Gods truth the church the bodie of Christ who esteemeth nothing more than Gods religion than
finde a fitter patterne to set before vs for redresse of our euils than by such lawes as hee made And seeing hee did this in the beginning of his reigne he teacheth Magistrates a good lesson that it beseemeth not princes or others to make anie delaie to serue the Lord but to take all oportunities to doe it For delay many times bringeth coldnesse and coldnesse groweth to neglect of duetie And so did Iehosaphat his sonne after him 2. Chron. 17.6.7 In whose storie appeareth a maruellous diligent care that hee had to take away all occasion of Idolatrie from amongest his people And also there appeareth 2. Chro. 19.4 howe hee charged both the ciuill Magistrates that were vnder him and the Priests also and Leuites and had an eye to them that they slipt it not Yea 2. Chro. 29.8 5 and hee did not onelie set Leuites and Priests at Ierusalem for the better performance of these things but also Iudges citie by citie in euery strong citie of Iudah For hee knewe that it was a daungerous thing for Magistrates to bee Non-resident Nonresidents for there are mo Non-residents than they that are commonly cried out against And for my part the mo that there are the more I think is the land defiled with sin But Iehosaphat because he would haue the magistrats alwais ready to attend vpon their charge as I also confesse it to bee the duty of ministers to attend vpon their charge hee appointed them their cities and made a progresse through the country to see these thinges done As also it is a notable good practise for godly Princes in their progresses to inquire of such defaultes as are in the country where they remaine Yea I knowe not whether there bee now any other way so good for reformation of such generall disorders as are amongest vs as that the soueraigne authority will vse some way to looke into the doings of such as are vnder her in the church and common wealth and with speede reforme the same I feare it would be found that from top to toe there would almost be nothing sound Es 1.6 From the sole of the foote to the crowne of the head nothing whole For we are fallen into times wherein almost euery man seeketh his own I say his owne will profit pleasure estimation without any great regarde of church or common wealth But I would that were the worst For alas we haue too many those great ones who doe notably abuse their greatnesse and authority Miâ— h. 2.1 to the vndoing of many other Their hand is according to their power as the Prophet saith to doe as much hurt as they can And their must bee obeyed more carefully than any law If they be not so shamelesse that they will say yet they thinke as the vngodly of whom the Prophet Dauid complaineth Psal 10.3.4 That they contemne the Lord that they are so proud that they seeke not for God They thinke alwaies there is no God And againe With our tongue will wee preuaile Psal 12.4 our lips are our owne who is Lord ouer vs. Now although he that sitteth in heauen shall laugh at these their foolish thoughtes and the Lord shall haue them in derision Psal 2.4 yet must Princes vnlesse they will neglect their dutie haue a great care to reforme or remooue such vngodly persons being wel assured that the highest powers must not only answere for their owne negligences but also for the oppressions wrongs and negligences of such as they place vnder them vnlesse they haue a due regarde to place in authoritie such as are worthiest and also when they heare of their defaultes they seeke speedely to reforme the same So that Princes haue high places with a heauy charge their honour is great but greater is their burden as appeareth by the sixt Chapter of the booke of Wisdome Which Chapter I would wish all Princes to be well acquainted withall that they would make it as it were their looking glasse wherein they would vse to looke daily For if these thinges were well remembred as alas it is too easie a thing for the best of vs to forget our duties and mighty ones haue not only their soueraignety which maketh them many times too proude but also many flatterers to commend in them euen that which is euill but I say if these thinges were well remembred Princes in placing of Magistrates either in church or common wealth would not so much be abused by them who being corrupted by bribes or mooued by fauour or in some other worldly consideration are content to commend such to be fit to gouerne others as could neuer yet guide themselues well Princes I say that haue due consideration of their owne duty and the strait account that they must giue if they doe it not and that before that great and iust iudge who will not be corrupted nor cannot be deceiued wil neuer commit their people to be gouerned by such bad guids neither their duty to be done by such negligent or vnfit deputies And heere would I most humbly craue of her most gratious Maiesty that as it hath pleased God to aduaunce her grace aboue all other within her highnes dominions so as shee tendereth the good of her people the discharge of her duty the defence of the church whereof shee hath her title and the saluation of her owne soule shee will continually begge of this our good God by earnest and harty praier not only that her selfe may carefully endeuour to serue the Lord but also that hee will giue her the spirit of wisedome to take heed that she aduance not any within her Maiesties dominions to the rule of others but such as her selfe knoweth Exod. 18.11 or by good men is perfectly informed that they are as indeede they ought to be Men of courage fearing God dealing truly and hating couetousnes And that shee will not thinke any fit for gouernment either in religion or ciuill pollicy but such as will execute their office In the feare of the Lord 1. Chro. 19.9 faithfully and with a perfect hearte Then shall shee according to the dutie of a Christian Magistrate performe her office faithfully maintaine the truth zealously incourage the godly discourage and daunt the heartes of the wicked relieue the oppressed refourme the oppressours So shall shee bring increase to the trueth glorie to her gouernement safety to her person quietnesse to her Realme Esa 26.11 Pro. 29.14 For Saluation shall God set for walles and Bulworkes And a King that iudgeth the poore in trueth his throne is established for euer But on the contrary if gouernment be still committed to vngodly men religion shall dwel in contempt wickednesse shall abounde Such as God hath not incouraged to doe good although they woulde faine yet shall bee afraide to serue the Lorde Prou. 29.1 For When the righteous are in authoritie the people reioyce but when the wicked beare rule the people sigh
nor withdraweth other from the truâ— worship of God Yea there are who for religion being imprisoned haue inriched themselues and increased their reuenues We only seeke to reforme them not to torment them and to lay vpon them gentle chasticements to amende them not cruell punishments to destroy them But yet as I saide before of lawes that they would bee made for a restraint for all sorts of men and women so the punishment would be inflicted vpon all in like sort that offende in like maner And although I will not take vpon mee to define whether princes may beare with recusants or not because they are enemies to God namely such as despise wilfully Gods worde and contemne his Sacraments yet I may be bolde to affirme that the magistrates who will suffer vnpunished the breaking of the first table of the commaundements doe shewe therein no great zeale to their high Lord and master And here would I wish this one poynt to be considered vpon whether it be not verie conuenient and necessarie that wheras God by his law expresly hath set downe that Idolaters should be stoned to death Deut. 17.2 3 4 5 7. whether I say the papists whose seruice and ceremonies are almost nothing else but Idolatry and superstition should bee iudged according to that law concerning that point of their religion wherein they defend and practise the worshiping of Images and praying to those that are no Gods Heereby two commodities I doubt not would insue First that the papists should be knowen to be as they are Idolaters and worshippers of false gods which sinne if the people did know that they were subiect vnto they would neuer be so deceiued by them Secondly thereby many would be afraied to call vpon stockes and stones as now they doe For to defile the lande with their manifest idolatries why should not wee account it a sinne worthie of death seeing it is a breach of that commaundement which especially concerneth the honour of God Which how feruently and sincerely we should maintaine we may among manie other notable presidents learne of the children of Israel who with full consent Iosh 22 did gather themselues to fight agaynst the tribes of Ruben and Gad and the halfe tribe of Manasseh because they had thought that an altar which they built for a memoriall and witnesse that the tribes beyond Iordan worshipped the selfe same God and professed the same Religion that the other did they thought I say it had beene built to offer sacrifices vpon and so to dishonour God Which thing rather than they would suffer vnreuenged they would venture their liues So zealous they were and wee should be of Gods honour For euen to that ende were we created and that dutie we must as louing and obedient children zealously performe to our heauenly father Yea seeing they account vs as heretikes in whose doctrine neither they neither yet their fathers could euer or yet can proue by the worde of God the least suspition of heresie to the end that themselues may be knowen what they are that thus dare slaunder the professours of the trueth without iust cause Why should not they whose doctrine and doings beeing examined by Gods written worde doe plainly proue themselues to be idolaters why should not they I say be called idolaters as in trueth they are Well seeing it is before plainly proued that godly princes did make lawes to restraine and reforme the sinnes of the people yea and that in matters of Religion and haue as it were watched all oportunities to serue the Lord in such sort and this I take to be that seruing of the time Rom. 12.11 whereunto the Apostle exhorteth for so many do read it I trust it cannot be denied but that it belongeth vnto the dutie of Christian magistrates to doe the like And if they may make lawes may they not also punish the breakers of the same I haue before shewed that it is necessarie if we consider our estate that they should And that it is their part so to do it cannot be denied Rom. 13.4 For He is the minister of God to take vengeance of them that doe euill And what Nehemiah did herein is worthie to be remembred whose authoritie was not very great being but as it were a captain yet did he not onely make decrees as of other matters so also concerning the breach of the Sabboth day Nehe. 10.17 a sinne too common in England and too lightly accounted of but also did execute the same 20 21 yea and threatned to lay hands vpon them that were cause of it if they made that fault againe Yea did not Asa commaund them vpon paine of death to turne from their Idols and false gods â— Chr. 15.23 making this couenant nay taking this oath of all Iudah and Beniamin that Whosoeuer will not seeke the Lorde God of Israel shall bee slaine whether hee bee small or great man or woman Marke there is in this no respect of kinde or kinred yea he suffered not his owne grandmother to be regent neither thought her worthie to bee a gouernour Because shee had made an Idoll in a groue and hee brake downe her Idoll and stamped it and burnt it at the brooke of Kidron Christian princes and Magistrates should alwayes set such examples before their eies comparing that which they did and Gods spirit commendeth in them with that which they doe to prouoke themselues thereby in godly zeale to serue the Lord. Nowe therefore seeing I haue indeuoured as God hath inabled mee to stirre vp all christian magistrates more watchfully to regard and more speedily to redresse than of late especially hath beene done the state of religion growen I knowe not by what negligence almost into contempt amongst many I would wish that a chiefe care shoulde bee taken among many other to auoyde two verie daungerous conceytes which are as Scylla and Caribdis 1. Tim. 1.19 at one of the which it is an easie matter for all them to make shipwracke of fayth Rom. 1.18 that striue not to holde fast a good conscience but withholde the trueth in vnrighteousnesse The one is poperie the other is Atheisme Of papists and recusants I haue sayde alreadie somewhat They are too many and vpon euery small occasion of hope of their bloudie day verie bolde whereby we may consider what subiects they are They are dangerous snakes to carrie in our bosome If inquirie should be made how many haue beene presented that were neuer called before authoritie and howe many called that haue beene sent home againe as free as before they came to the magistrate and yet as bad also as euer they were I suppose they will be found manie And for them that are imprisoned it is manie times more for the gaine of their keepers than the reformation of themselues So that they are almost in no place more free to doe or say what they will than in their prisons whereby they corrupt many This