Prologue before the booke of Proverbs and Gregory in his Moralls the bookes of Iudith Tobias and the Maccabees Ecclesiasticus and the booke of Wisdome are not to bee receiued for confirmation of any matter of faith Occham Dial. part 3 Pract. 1. li. 3. cap. 16. so also it readeth those two volumes of Ecclesiasticus and Wisedome for the edification of the people but not for confirmation of poynts of faith and religion Postquam auxiliante Deo scripsi super libros sacrae scripturae Canonicos alios inteÌ„do scribere qui non sunt de Canone scil liber Sapientiae Ecclus. Iudith Tobias et libri Machabaorum In Praefat. Tobiae Nicholas Lyra After that by the assistance of God I haue handled the Canonicall bookes of Scripture beginning from Genesis and proceeding to the end of the Apocalypse being confident of the same ayde and assistance I purpose to write of those bookes which are not in the Canon as namely the booke of Wisedome Ecclesiasticus Iudith Tobias and the bookes of Maccabees This Author is so truely ours in this poynt Nicholas Lyra in prafatione in libruÌ„ Tobia dicit neque eum neque Iudith neque Machabaorum neque Sapientiae neque EcclesiasticuÌ„ neque Baruch neque vltimos Esdrae in Canone haberi recipi tamen in Ecclesia legique ad mores informandos quanquaem eorum authoritas ad probanda ea quae in contentionem veniunt minus idonea reputetur Ioh. Fr. Pic. Mirand Theorem 5. that Picus Mirandula professeth Lyra saith Neither the bookes of Tobit nor Iudith nor the Maccabees nor Wisedome nor Ecclesiasticus nor Baruch nor the last bookes of Esdras are to bee reckoned in the Canon but notwithstanding they are receiued of the Church and are read for rectifying of manners although their authoritie is of lesse account for proofe of those things which are in controuersie In the fifteenth Age An. 1400. to 1500. Alphonsus Tostatus giues his voyce with the reformed Churches Quanquam isti libri ab Ecclesia recipiantur nullius authóritatis solidae sunt ideò ad confirmanduÌ„ et probanduÌ„ ea quae in dubium venerint inutiles sunt c Tost praef in lib. Paralip q. 2. Denique liber iste non est de Canone id est inter Scripturas Canonicas coÌ„putandus quamuis de eius veritate non dubitatur Dyonis Carth. prolog in Ecclesiast Perer. in Dan. lib. 16. p. 742. Although saith hee the bookes in question bee receiued of the Church yet are they not of any solid authoritie and therefore they are improfitable to prooue and confirme those things which are called in question according to Saint Hierom. Dionysius Carthusianus in writing vpon Ecclesiasticus saith That booke is not of the Canon that is amongst the Canonicall Scriptures although there bee no doubt made of the trueth of that booke This is confessed likewise by our aduersaries Dyonisius Carthusianus and Lyra doe not denie the Historie of Susanna to bee true but they denie the bookes of Iudith Tobit and the Maccabees do appertaine to the canonicall Scriptures Ita 22 volumina supputaÌ„tur quibê° quasi literis et exordiis in Dei doctrina c. Wald. doct fidei lib 2. art 2. circa initium Anton. par 3. tit 18. ca. 6. juxt fineÌ„ Thomas Waldensis cites out of Hierome the Canon of the olde Testament in these words As there are twentie two letters by which we write in Hebrew all that wee speake so there are accounted twentie two bookes by which as letters wee are instructed in the doctrine of God and withall addeth Dicit Thomas 2.2 Nichol de Lyra super Tobiam scil isti non sunt tanta authoritatis quòd ex dictis eorum posset efficaciter argumentari in his quae sunt fidei sicut ex aliis libris sacrae scripturae vndè fortè habent authoritateÌ„ talem qualeÌ„ habent dicta sanctorum Doctorum approbato ab Eccâ—esia that the whole Canonicall Scripture is conteined in the two and twentie bookes Antoninus tells vs that Aquinas and Nicholas de Lyra say the Apocryphall bookes reiected by the Hebrewes are not of that authoritie that a man may argue from their sayings as efficaciously touching poynts of faith as from other writings of the sacred Scriptures and therefore happily they haue such authoritie as the sayings of holy Fathers which are approued by the Church but not as the Canonical Scriptures themselues In the sixteenth Age An. 1500. to 1600. Reliqui viz. Iudith Tobiae MachabeoruÌ„ libri cuÌ„ Sapientia et Ecclesiastico à Diuo Hier. inter Apocrypha locaÌ„tur Nec turberis Nouitie si alicubi reperias libros istos inter Canonicos supputari vel in sacris CoÌ„ciliis vel in sacris doctoribus NaÌ„ ad Hieronymi lineam reducenda sunt taÌ„verba Conciliorum quam DoctoruÌ„ sic vt libri isti non sint Canonici id est regulares ad firmandâ—m ea quae sunt fidei possunt tamen dici Canonici id est regulares ad aedificationeÌ„ FideliuÌ„ Caiet in finecom Hist veter Testament Cardinall Cajetan tells vs The bookes in question betwixt vs as namely Iudith Tobit the Maccabees the books of Wisedome and Ecclesiasticus are reckoned by Hierome amongst the Apocryphall books neither be thou troubled saith hee O Nouice if elsewhere you finde these bookes reckoned amongst the Canonicall Scriptures both by sacred Councells or by the holy Doctors of the Church for they are to bee reduced to the rule of Hierome that those bookes may not bee accounted Canonicall that is to regulate our faith but they may bee termed Canonicall for the edification of the faithfull This testimony of Cajetan against the Tenet of the Church of Rome fully agrees with vs in so much that Ambrosius Catharinus a Romanist professeth that Cajetan in this poynt committed almost as many sinnes as hee deliuered words And his fellow Canus protesteth that hee is ashamed that a man otherwise ingenious and learned and a godly pillar of their Church In huius vero confirmatione argumenti Ambrosius Cathâ—rinus Caietanum affirmat tot peccata admisisse quot verba penè effudit Can lib. 2. cap. 11. should so much degenerate from the learned professors of the Romane Faith that when all Writers agree that the name of Canonicall is sacred and diuine onely Cajetan should say the Bishops and Councels did otherwise vnderstand it And for a conclusion Arias Montanus in his Edition of the Bible Accesserunt et huic Editioni libri Graecè scripti quos Ecclesia Orthodoxa Hebraorum Canonem secuta inte Apochryphos receÌ„set Arias Mon. in the Frontispice of the Bible Edit Antwerp ex Offic. Plant. Ann. 1584. tells vs there are added to that Edition bookes writen in Greeke as namely Toby Iudith Hester the Booke of Wisedome Ecclesiasticus Baruch the Additions to Daniel and the two bookes of Maccabees the which bookes saieth hee the Orthodoxe Church following the Hebrew Canon reckons amongst the Apocrypha And thus by
spoken of throughout the whole world nay more he makes an earnest request to God that he might see the members of that Church and impart Spirituall gifts vnto them to the ende they might be established These testimonies of the Apostle were speciall Caracters of an eminent glorious Church although in truth there is not so much as this name of a Church giuen to the Romans in all the Scriptures The church at Babylon elected 2. Pet. 5.13 vnlesse they will allow the Church at Babylon to bee the Church of Rome and heere was a probable assurance of continued stability and perseuerance in the Faith in all Ages but behold the same Apostle which did so much glory in behalfe of their Catholique Faith which gaue God thankes for them which without doubt prayed for the continuance of that Faith Verse 9. For God is my witnesse saith he without ceasing I make mention of you alwayes in my Prayers As if hee had foreseene by the spirit of Prophesie they would glory in their owne worth and merits shortly after in his eleuenth Chapter of the same Epistle giues them this speciall Caueat Be not high minded but feare and withall giues a speciall reason of that Caueat For if God spared not the naturall branches take heede also lest hee spare not thee behold therefore the bountifulnesse and seueritie of God towards them that haue fallen seueritie but towards thee goodnesse if thou continune in his goodnesse otherwise also thou shalt bee cut off This Doctrine of the Apostle doth trench so farre into the present estate of the Church of Rome that the Rhemists forbeare their Annotations vpon this place for the truth is these last words Thou also shalt bee cut off Doe plainely intimate that the Church of Rome from the time of the Apostles had a possibilitie of falling and consequently was but a particular Church for so it befell the Church of Ierusalem and much more saith the Apostle may it befall the Church of Rome Let vs compare the testimonies and promises in behalf of the Roman Church with other particular and famous Churches in the time of the Apostles and see whether those promises did more largely extend to the faith of the Roman Church then to other Churches St. Paul writing to the Thessalonians termes them by the name of the Church he giues this large testimonie in their behalfe Thess 1.8 From you sounded out the word of the Lord not onely in Macedonia and Achaia but your faith which is toward God is gone forth into all places that wee haue no need to speake any thing yea more hee giues them a kinde of assurance for the perpetuitie of their faith The Lord is faithfull 2. Thess 3 3 and will establish you and keepe you from all euill yet this Church is fallen away and hath lost her first faith The Ephesians are termed by the Apostle 1 Tim. 3.15 The Church of the liuing God the Pillar ground of truth And for this Church the Apostle makes this confession Ephes 3.14 16. I bow my knees vnto the Father of our Lord Iesus Christ that he would grant you according to the riches of his glory to bee strengthened with might by his spirit in the inner man yet we see this Church which was the ground and pillar of truth and for which the Apostle earnestly prayed for is rased to the ground and vtterly fallen from the truth The Corinthians are tearmed by Saint Paul 1. Cor. 1.2 The Church of God called to be Saints And this Church is farther witnessed by the same Apostle that shee was rich in all things through Christ in all kinds of speech and knowledge and that shee was not destitute of any gift yea he deliuers confident in behalfe of that Church that God would establish them vnto the end euen the day of the Lord Iesus Christ yet soone after some of them denied the Resurrection they fell from the truth and are now subiect to the Turke If then the Church of the Thessalonians of the Ephesians of the Corinthians touching the outward face and visibilitie of the locall Churches if they are all fallen notwithstanding such faire testimonies and large promises in their behalfe which also were accomplished in the Elect what stabilitie could the Church of Rome promise to her selfe which had not so much as the name of a Church but was threatned vpon the breach of a condition that they also should bee cut off Whether the condition be broken or no I will not heere dispute but this I may safely say If the Iewes being the Lords peculiar people and the naturall branches were broken off how much more the Church of Rome being but a wilde Oliue branch might bee cut off from the faith of Christ No doubt the Spirit of God foresaw that the Romanist would glory in the name of the Church and aduance that name aboue his word and therefore the word of God gaue not so much as a name of a Church nor promise of infallibility perseuerance vnto it but a speciall caueat to put them in mind not to be high minded I say therefore to the Romanist as St. Hierom sometimes said to Pammachius and Oceanus Quisquis es assertor novorum dogmatuÌ„ quaese te vt parcas Romanis auribê° parcas fidei quae Apostolico ore laudae tur cur post quadi ingeÌ„tos annos docere nos niteris quod antea nesciuimê° cur profers in medium qd Paulus Petrê° edere noluerunt vsque ad huÌ„c lâ—eÌ„ siâ—e istâ doctâ—inâ nund Christianus fuit Hieron ad Pammach OceanuÌ„ Thou who art a maintainer of newe doctrine whatsoeuer thou bee I pray thee spare the Romane eares spare the Faith that is commended by the Apostles mouth why goest thou about now after 400 yeeres I may say 1400 to teach vs that Faith which wee before neuer knew Why bringest thou forth that thing that Peter and Paul neuer vttered Euermore vntill this day the Christian world hath beene without this Doctrine But obserue the cunning of our Aduersaries they doe as much glory of the Apostles testimonie that the Romane Faith was published through the world as if the ancient and the now Romane faith were all one And to prooue an infallible Succession in their doctrine they pretend that St. Cyprian a blessed Martyr did witnesse to the world that the Romane Church could not erre and consequently the Trent doctrine is the ancient faith of Christ and his Apostles St. Cyprian saith M. Bishop tells vs that Perfidiousnesse and falsehood in matters of Faith can haue no accesse to the Church of Rome so that by the Apostles confession they challenge an eminent Visibilitie and by this ancient Fathers testimonie they claime an assured stabilitie in matters of Faith If these things were true I should craue pardon of Cyprian not to beleeue him because the Apostle teacheth mee to beleeue the contrary but the trueth is this testimony so often alledged by
our aduersaries makes nothing for their purpose for if Cyprian say that Infidelitie cannot come to the Romans whose faith was praised by the Apostles mouth then can none of the people of Rome erre because the faith of them all was praised by the Apostles mouth but the trueth is this holy Father speakes not there of matters of faith nor of the stabilitie of the Romane Church although most Romanists so translate it and apply it but of the tumultuous and disorderly courses of certain lewd persons who being censured by the Bishops of Africa fled to the Bishop of Rome for protection of their cause and therupon vpbraideth them that they came to Rome with lyes and tales which could finde no admittance nor harbour there Nauigare audent et à schismaticis et profanis literas ferre nec cogitare eos esse Romanos quorum fides Apostolo praedicante laudata est adquos persidia non potest habere accessum Cypr. lib. 1. Epist 3. when as they might wel vnderstand that the Romans were men whose Faith was commended by the Apostle Et ad quos perfidia non potest habere accessum vnto whom perfidiousnesse could haue no accesse that is they would giue no eare to their perfidious and calumnious suggestioÌ„s This therefore I must needs say is vnfaithfulnesse and perfidiousnes in the Church of Rome wilfully to misapply those things which make nothing for them I proceed from the infallibilitie of the Church to the authoritie of it wherein you shall likewise obserue the Romanists doe insist especially vpon that knowne confession of St. Austen Ego vero Evangelio noÌ„ credereÌ„ nisi me Catholicae Ecclesiae coÌ„moueret authoritas Aug. contr Ep. Fund cap. 5. I should not haue beleeued the Gospell except the Authoritie of the Church had mooued mee thereunto But I pray what doe these words concerne the Roman Church why should they bee applied rather to the Roman then to his owne Church in Africa or our Chuch in England for hee speakes not of the Roman Church or any particular Church but of the Church indefinitly Moreouer their owne Canus professeth Canus loc Theol. lib. 2. cap. 8. that St. Austen had to doe with a Manichee who would haue a certaine Gospell of his owne admitted without further dispute In this case saith he St. Austen puts the question What if you finde one which doeth not beleeue the Gospell what motiue would you vse to such a one to bring him to your beliefe I for my part saith hee should not haue beene brought to imbrace the Gospell if the Churches authoritie had not swayed with me 〈…〉 reâ— Cyâ— Epiâ— And from hence also Bishop Canus drawes this sound conclusion The faith of the Gospel is not founded vpon the authority of the Church This Exposition of their Romanist is agreeable to our belielfe for wee professe that the first outward motiue to bring men to the knowledge of the Scriptures is the authoritie of Gods Church Hooker Eccles Polit. lib. 3. If I beleeue the Gospell saith Hooker yet is Reason of singular good vse for that it confirmeth me in this my beliefe the more If I doe beleeue as yet neuerthelesse to bring mee to the number of beleeuers except reason did somewhat helpe and were an instrument which God doeth vse to such purposes what should it boot to dispute with infidels and godlesse persons for their conversion and perswasion in that poynt Hee therefore that shall conclude from St. Austens doctrine which he professed in the name of an heretike let him receiue his answer from the same Father when he makes his confession as a true Catholike Ex veritatis ore agnosoo Ecclesiam participem veritatis Aug. in Psal 57. By the mouth of God which is the trueth I know the Church of God which is partaker of the trueth But as it happeneth sometimes that hee who hath fallen into the hands of an vnskilfull Physician is loath afterwards to commit himself euen to a good one Aug. lib. 6. Confess c. 4 So was it in the state of my soule saith Austen which could not bee healed by beleeuing and for feare of beleeuing false things it refused to be cured by true ones And in the Chapter following whilest hee was yet a Manichee hee makes this humble confession Thou Lord Idem Confess l. 6 c. 5. didst perswade mee thus I say not that they were blameable who beleeued thy Bookes which thou hast grounded by such authoritie throughout almost all the nations of the earth but that they indeed were blameable who beleeued them not and that no â—are was to bee giuen to any if peraduenture they should say to mee How dost thou know that these Bookes were imparted to mankind by the Spirit of that one God who is true in himselfe and most true when hee speaketh to vs for that is the very thing it selfe which is especially to bee beleeued Thus St. Austen the Catholique interprets Austen the Heretique After his conversion to the trueth the blessed Spirit did perswade him that there was no eare to bee giuen to those men which made such doubts and questions as are dayly made in the Church of Rome viz. How doe you know the Scriptures to bee the Word of God but as the Samaritans beleeued that Christ was the promised Sauiour vpon the report of a woman yet afterwards when they heard him themselues they professed they beleeued him for his owne sake and not for the womans report So likewise this holy Father first conferred with flesh and blood as the most knowne familiar meanes to introduce a sauing knowledge but after hee had receiued the Spirit and word of trueth he like the Samaritans beleeued the Gospel not for the Churches sake but for Christs own authoritie and his Gospels sake The Authoritie of the Church is rightly compared to a Key which openeth the dore of entrance into the knowledge of the Scripture now when a man hath entred viewed the house and by viewing it likes it and vpon liking resolues vnchangeably to dwell there hee doeth not set vp his resolution vpon the key that let him in but vpon the goodnesse and commodiousnes which he sees in the house I omit diuers Expositions of the learned Romanists touching this saying of Austen Durand l. 3 Dist 24 q. 1 Diedo de Eccl. Script dogm lib. 4. c. 4. Geâ—s de vita spir Animae lect 2. Coroll 7. Durand Driedo and Gerson tell vs That those words of Saint Austen had relation to the Primitiue Church which both saw Christs person and his miracles heard his doctrine Aquinas saith Augustinus de Ecclesia vt causa praeponente non vt fundamento fidei loquitur A quin. in 2 2. quaest 2. art 7. that St. Austen spake of the Church as an ouer-ruling cause but not as a foundation of Faith And for a conclusion of this poynt The minde of the faithfull beleeuer doth not rest in the
that the Pope can do more then God can do for God cannot lye saith the Apostle Howsoeuer the Pope in this is much beholding to this Cardinall for without this exception of sinne the Pope could not haue beene Antichrist since hee must bee The man of Sinne. Neither is this man different in opinion from his fellow Romanists for Cornelius Bitonto pronounced openly in the Councell of Trent Conc. Trid. sub Paulo 3. Orat. Cornel. Ep. Bitont Who will so vniustly weigh things but he will say the Pope is the light that commeth into the world Thus the Cardinal hath equalled him with God the Father excepto peccato and the Bishop hath giuen him the proper attribute of Christ and that an Infallibilitie might be granted him Salmeron the Iesuite proclaimes it for a certaine trueth Tom. 1. prolog 9. princ 5. Can. 1. c. 1. ad Hier. The Lord promised his Spirit to Christs Vicar and the successor of Peter and by his authoritie hee determines all matters of Faith So that from these seuerall assertions wee may confidently affirme that either the Pope hath the Office of the holy Ghost giuen him to leade him into all truth Reuel 13.5 7. or certainly There was giuen vnto him a mouth speaking great things and blasphemies to make warre with the Saints and to ouercome them First therefore let vs examine vpon what ground the Popes infallibilitie may be prooued and whether it bee receiued as a doubtfull opinion or as an Article of faith Touching the first according to their seuerall fancies Non Cathedra facit SacerdoreÌ„ sed Sacerdos CathedraÌ„ Chrysost the Romanists haue deuised seuerall reasons some pretend that the truth is annexed to the Chaire as if Christ had prayed for his Tribunals Courts Consistories others deriue it from the example of Caiphas who being High Priest by vertue of his office rightly prophecied of Christ and consequently QuaÌ„do Deus voluit etiaÌ„ matuÌ„ immentum rationabilitèr loquutuÌ„ est Nec ideò admoniti sunt homines in deliberationibê° suis etiam Asinina expectare consilia Aug Epist 58. the Pope cannot faile in Iudgement A wittie argument no doubt and available for the Deuill himselfe for by the same reason the Deuil may conclude that he hath also the Spirit of God for he testified of Christ I know thou art Christ the Son of the liuing God Now the Apostle doth witnesse accordingly that No man can say the Lord Iesus but in the spirit of trueth 1 Cor. 12. He therfore that shall reade in the 11. of Iohn that Caiphas did not speake of himselfe but as High Priest was guided by the spirit of prophesie let him take his answere from Saint Matthew Math. 26. that Caiphas himselfe the very same yeere being high Priest did publikely and Iudicially pronounce our Sauiour a blasphemer and I thinke none will say that this iudgement of his proceeded froÌ„ the holy Ghost vnlesse he wil say when the Pope speaketh the truth he doth it vnawares like Caiphas when his heart and purpose was bent to ouerthrow the truth There are others that coÌ„fesse the Pope may erre as man but not as Pope as if his Manhood his Popedome had two capacities and were in two distinct persons Plato a heathen Philosopher did note it as a thing ridiculous that one in his dayes did maintaine Plato de Repub. lib. â—â—thuasm A Magistrate could not erre as Magistrate nor Prince as Prince And their owne Alphonsus à Castro scoffes at the Dominicans Eos non vereri coram â—opulo iactare et dicere qui semel habitum illius Ordinis susceperit non posse in fide errare deficere Alph. lib 1. de haeres cap 9. for that they were wont to brag before the people that those which haue once vsed the habit of their Order could not erre nor faile in faith Shall we say then that this new Diuinitie was learned from some old Philosopher or that the Pope is chosen out of the Order of Dominicans which haue the gift of Infallibilitie Glaber Rodolphus who was liuing in the time of Benedict the Ninth tells vs that Benedict was chosen Pope at ten yeeres olde shall wee say then that this child had infallibilitie and could not erre or must wee beleeue the Trueth was annexed to his Chaire and that he was able to guide the whole Church and direct a whole Councell when hee knew not the principles of Religion Againe what shal we say of hereticall and wicked Popes who haue neither Faith nor Religion If we peruse the Councell of Basil Eugenium contemptorem sacroruÌ„ Canonum pacis et veritatis Ecclesiae Dei perturbatorem notorium c. Conc Basil Sess 34. Baron ann 985. n 1. we shall find Pope Eugenius condemned and deposed for a despiser of the holy Canons a Symonist a forsworne man a man incorrigible a schismatike a man fallen from the faith and a wilfull heretique Boniface the seuenth saith Baronius was a verie villaine a Church-robber a sauage thiefe the cruell murderer of two Popes and the invader of Peters Chaire Iohn the 13 was accused and detected in a Synode of Bishops Sigon reg Ital lib. 7. ann 963. for murders adulteries incests periuries and other vices of all sorts Alexander the sixth Mach. de Princ c. 18. gaue his mind to nothing but villeny and fraud Mart. Pol. ann 986. Platin. in Syluest 2. whereby to deceiue men Syluester the second leauing his Monastery betooke himselfe wholly to the Deuil by whose helpe hee gate the Popedome vpon condition that after his death he should be the deuils both body and soule Must wee beleeue these Popes were guided by the holy Spirit and led into all truth that the trueth was annexed to their Chaire and not to their Persons must wee acknowledge for what vertue wee know not that these Bishops were the Virtuall and totall Church were these the right successors of Peter in faith and doctrine or shall we say they erred as men but not as Popes they erred in their Pallace but not in their Consistorie they erred in matters of fact but not in matters of Faith These things are so groundlesse in themselues that they rather deserue laughter then an answer Aliud stans Aliud sedens they are riddles without sense that a man not a Pope in a stoole not in the Chaire in a company not in a Councel may failâ— and not erre wander but not goe astray misse the trueth but not doe amisse Cardinal Cusanus was so far from the beliefe of this new doctrine that hee ieasted at Pope Eugenius and vnder that pretext derided the Infallibilitie of the Pope Quomodo potest Papa Eugenius dicere hoc veruÌ„ esse si ipse velit et non alitèr Cusan de Concord Cath. lib. 2. cap. 29. How can Pope Eugenius saith heâ— tell this is true if he will haue it so and not otherwise as though the inspiration
there In the ages following for 300 yeeres more the Arrian heresie so infected the Church that the ship of the Church was almost sunke Hieron ad Lucif saith Hierome If therfore in the first and best ages the Church was much darkned and obscured what splendor and visibility should we expect in these latter dayes wherein the deuill is let loose seeking to deceiue if it were possible the very Elect themselues Let it suffice as God himselfe first planted his church in Eden with two so he hath watred it in the Garden of his Spouse with the increase of many best knowne vnto himselfe and hath promised a continuall preseruation of it where two or three are gathered together in his Name and according to this Rule which our aduersaries cannot deny vve haue at this day a Church in Spaine in Italie in the East and West Indies in euery place where the Inquisition reigneth although the outward face of the Church doe not visibly appeare Your Church of Rome is too too visible in this Kingdome although you haue not toleration of publike Exercise nor is your Idol of the Masse set vp in the Temple which our good God and gracious King forbid I speake not this in any sort to decline the visibility of our Church for the Church is like the Moone which hath often waxings waynings and vvee know the Moone at full and and the Moone at the waine is one and the same Moone although not alike conspicuous It was a Quaere in the dayes of Salomon Who can finde a vertuous woman August de Tempore Serm 217. but saith Austen in that hee said who can find her shewed the difficultie not the impossibitie of finding her and this woman was the Church He that made that question was the wisest among men and he that expoūded his meaning knew well how to distinguish the right woman from the counterfet yet both agree in this that the true Church was not easie to be discerned Saint Iohn tels vs this woman tooke her flight into the wildernesse and there shee was fed If the Apostle had foretold the place as well as her flight happily shee had beene pursued and found of many but the place vvas a desart obscure and vnfrequented and therfore known to few and for certain she was found of some for otherwise shee had not bin fed In vaine I must confesse had Christ cōmaunded vs to tell the Church if there had been no Church to heare and his precept had bin needlesse to bid vs heare the Church if there had been no Church to speak yet hee that warned vs to heare the Church forwarned vs that after his departure Grieuous wolues would enter into the church and speak peruerse things Acts 20.29 He that taught his Disciples to obserue to doe according to all the Scribes and Pharisies should teach thē enters this caue at against their false glosses Math. 23.3 Beware of the leauen of the Pharisies He that said Blindnes in part was hapned to Israel told vs also that the Church of Rome if she did not continue in her goodnes Rom. 11.22 shee should also be cut off And it is observable the same Church of Ierusalem which the Prophet Dauid called the Citie of God Psal 48.19 was termed an Harlot by the Prophet Isay in his time and that Temple which Solomon termed a House of Prayer in his dayes 1 Kin. 8.20 was afterward by Christ called a den of theeues Math. 21.14 the one shewed what the Church was the other how it was altered yet both agree they were one the same church The Christian church was neuer brought to a lower ebbe then was the Iewish Synagogue at the coming of Christ yet a man at that time might haue seen Simeon and Zachary Ioseph and Mary Anna Elizabeth the true seruāts of Christ standing together with the Sadduces in the same Temple which might wel be accounted as the house of Saints in regard of the one so a den of theeues in respect of the other If therefore wee haue corrected the errours of the Romane church as Christ whipt the theeues and money changers out of the Tēple we doe not hereby make a new Church but renew that house of Prayer and restore it to the ancient and true seruice of Christ If we had left our Mother when we first found her sick shee might haue iustly taxed vs of disobediēce and want of dutie towards her but when the Priest saw her and passed by when the Leuite looked on her and forsook her Luther and Caluin perform'd the office of the good Samaritan they came neere vnto her and saw her and tooke care to cure her wounded soule and frō that time her children became Physicians to heale not parents to beget a new Church To heale a sore to purge a sick and diseased body is not to make a new body but to renew it and restore it to his former health let me giue you but one familiar example of your owne in this latter age Saint Francis established the Order of Frāciscans and they according to the meaning of their first Founders did for a long time follow the Institution of their first Orders afterwards when certaine errors and corruptions had crept in amōg them they separated themselues frō the rest and were called the Recollects Vpon this occasion a suit was cōmenced to decide whether the Recollects or the other Franciscans did adhere to the true orders of S. Frācis After examination deliberation had the Recollects were found to adhere to the ancient Institutions of their Order and therevpon Iudgement was published on their behalfe and they were afterwards called the Reformed Franciscans Such is the state of the Reformed Churches at this day the true Church was first planted and established by Christ and his Apostles continued sound in Head members for many ages afterwards whē error and superstition had crept in and gotten the vpper hand there were certain Recollects which complained of the corruptions and errours which had sprūg vp in the Roman church wherupon after mature deliberation had of the true doctrine of Christ and his Apostles publication was made in the behalf of the Recollects that they were found to adhere to the ancient Institutions of Christ and his Apostles and from and after that time they were called the Reformed Churches Will you bring a Quo Warranto and examine for what cause and by what authority the Protestants haue reformed the errours of your Church I will tell you in briefe If for no other cause yet for this alone because you are taught to eate your God Mariana and kill your King they might iustly seeke a reformation in doctrine and maners but the trueth is 1. Iohn 4.1 there were false Prophets gone out into the world and for that cause Christ gaue his commission to try the spirits whether they were of God and accordingly they proceeded to examination of
Hierome in the question betwixt him and St. Austen whether St. Paul reprooued Peter colourably or in earnest alleadgeth seuen Fathers against St. Austen and withall desires him to giue him leaue to erre with seuen Fathers But what answere maketh Austen He appeales to St. Paul Ipse mihi pro his omnibê° et suprà hos omnes Apostolus Paulus occurrit ad ipsum confugio ad ipsum ab omnibus qui aliter sentiuÌ„t literaruÌ„ tractaetoribus prouoco Aug. Ep. 19. and saith he Instead of all and aboue all I haue Paul the Apostle to him doe I runne to him I appeale from all Writers that think otherwise Here wee see seuen principall members of the Church against the meaning of one Apostle and yet all they were not able to remooue St. Austen from that one authoritie which was preualent against all and I thinke it cannot be denied but that this Father went the right way to the Gospel Againe when hee was pressed by Cresconius a Gramarian with a testimony out of Cyprian hee returnes this answere I am not bound to bee tyed to that Epistle because I doe not account of Cyprians Epistles as of the Canonicall Scriptures Ego Epistola huius authoritate noÌ„ teneor quia c. Aug. contr Cres lib. 2. c. 32. but I examine them by the Canonicall Scriptures and what I find in them agreeable to that word I receiue it with commendations what I finde to disagree from it with his good leaue I leaue it This was the account the ancient Fathers made of their owne writings and their fellow Bishops euen at that time when the Church was most visible and when the Fathers were in chiefest estimation in the Christian world I speake not these things as if there were lesse hope to find the truth in the writings of the ancient Fathers then in new and vpstart opinions of some priuate spirits It is the voice of God and Nature Aske thy father Deut. 32.7 and he will shew thee thine ancients and they shall tell thee and herein we are obedient children and according to our dutie Leu. 19.23 Wee rise vp before the hoarie head and honour the person of the aged We agree with the Fathers wherein they agree with the Scriptures and with themselues and if in some particular poynts wee dissent from some particular Fathers yet it is in those things which want vniuersalitie and consent or are doubtfully vttered or are deliuered as priuate opinions and not as Articles of Faith wee follow the Anciens as Leaders not as Masters for their writings are no rules of faith Scriptae Patrum non sunt regulae fidei nec habent authoritatem obligandi Bell. de CoÌ„cil author lib. 2. c. 12. neither haue they authoritie to binde This is Bellarmines confession this is ours And that the world may know our aduersaries haue no such cause as they pretend to bragge of the authorities of the Fathers let any Protestant or Romanist examine the substantiall poynts of Controuersie as they are now published Bulla Pij 4. and decreed by the Popes Bull and Councell of Trent let them I say obserue the questions as they are now stated with Anathemas for Articles of faith compare them with the doctrines of the ancient Fathers and they shall easily discerne that our aduersaries oftentimes obtrude the Tenets of particular persons for the generall consent of Fathers and produce doubtful opinions to proue Articles of faith for I dare confidently avow that in all fundamentall poynts of difference either they want Antiquitie to supply their first ages or Vniuersalitie to make good the consent of Christian Churches or vnitie of opinions to proue their Trent Articles of beliefe And for tbe better manifestation of this my assertion I will giue you instance in the principall poynts of the Roman faith and doctrine that by comparing the doctrine of the Fathers in the first place with the Tenets of the Romanists in the later it shall appeare that the Northerne and Southerne Poles shall sooner meet together then their opinions standing as they doe can be reconciled Hee therefore that will take vpon him to proue out of the ancient Fathers that Christ is really present in the Sacrament to all faithfull Communicants let him spare the labour I will confesse it for wee acknowledge that Christ is really present both spiritually by faith and effectually by grace conferred vpon all worthy receiuers But let him proue that Christs body is substantially corporally and carnally in the SacrameÌ„t vnder the accidents of bread and wine and that Reprobates and creatures void of reason much more of faith may really partake of his flesh and blood as is now taught and beleeued de fide in the Roman Church and I will subscribe He that will proue out of the ancient Fathers that the Sacramentall bread and cup were carried home to mens houses in the time of persecution and sometime priuately receiued let him spare the labour I will confesse it but let him shew me that priuate Masses that is the receiuing of the Eucharist by the Priest alone without a competent number of Communicants was the pulique practise of the ancient Church as it is now vsed in the Romane and I will subscribe Het at will proue out of the ancient Fathers that the consecrated bread was somtimes giuen without the cup to sicke folkes to impotent and abstenious persons let him spare the labour I will confesse it but let him proue that the Fathers did generally forbid the Lay people and the communicating Priest to partake of the Sacramentall cup and that the bread alone was adiudged sufficient without the Cup as it is now receiued in the Roman Church De fide as an Article of Faith and I will subscribe He that will proue out of the ancient Fathers that Prayers and Seruice in the Roman Church was commonly taught and practised in the Latin tongue let him spare the labour I will confesse it for it was the common and knowne language of the Latin Church but let him shew mee that Prayers and Seruice was deliuered in a tongue vnknowne and not vnderstood of the common people as it is now vsed and receiued with Anathema in the Roman church and I will subscribe He that will proue out of the ancient Fathers that Images were allowed for memory for history for ornament let him spare the labour I will confesse it but let him prooue that they were allowed by the Fathers for publique and priuate veneration or religious worship and that such worship was established as a doctrine of Faith as it is now vsed in the Roman Church and I will subscribe He that will proue out of the ancient Fathers that the Bishop of Rome and all other Bishops had power to dispence with the rigour of Ecclesiasticall Penance by Pardons and Indulgences let him spare the labour I will confesse it but let him proue that those Indulgences were the treasure of the Church
iudgement of the Church for saith Stapleton Although the Church by reason of her Ministerie and Mastership receiued of God Stapl. lib. 3. de author Scrip. c. 12. doth cause vs to beleeue yet the reason wherefore wee beleeue is not the Church but God speaking within vs and witnessing his trueth vnto vs by his holy Spirit Thus briefly touching the authoritie of the Church now I proceed to our aduersaries claim touching the Vniuersalitie of it Lessius the Iesuite tells vs The Church of Rome Sola Ecclesia Romana eique adhaerens multitudo Ecclesia Catholica c. Less in Consult Consid 6. and that Church onely and the multitude adhering to it is the Catholique Church the Religion of this Church is Catholique the faith is Catholique the doctrine is Catholique and their followers are tearmed Catholikes What is properly vnderstood by the Catholike Church St. Austen deliuers in these words Non haec aut illa It is not this Church Toto orbe diffusa Aug. de rudibus Catech c. 20. or that Church but the Church dispersed throughout the whole world Maiores nostri Catholicā nominarunt vt ex ipso nomine ostenderent quia per totum est Aug de Vnit Eccles cap. 2. and from hence Our Ancestours named the Church Catholique that by that name they might demonstrate the Vniuersall If then the Church of Rome can prooue their Church Vniuersall there would be an end of all controuersies for we professe our selues to bee members of the vniuersall Church wee say that Church can neither erre totally nor finally and wee willingly grant that out of that Church there is no saluation But certainly this last Tenet doeth strongly euince that the Roman Church is not Vniuersall for Saint Stephen and St. Iames and others suffered Martyrdome and were saued in the Church of Hierusalem and in the Church of Antioch before the Church of Rome was euer heard of and they were all members of the vniuersall Church But let the Church of Rome claime what title or prerogatiue she list shee is in danger to fall vpon a Rocke for if shee confesse that shee is a particular Church shee stands subiect vnto errour if shee assume the title of Vniuersall she is altogether invisible for Vniuersale sentitur non videtur That which is Vniuersall is vnderstood not seene It is the Article of our Creed I beleeue the Catholique Church and Hoc enim veracitèr dicitur credi quod non potest videri Greg. Dial. 4. c. 4. that is truely said to bee beleeued which is inuisible saith Gregorie And that the world may know the Romanists are Nominals such as vaunt of the name of Catholikes as the Donatists did in the Primitiue Church when they want the nature of the thing it selfe their owne Waldensis who well vnderstood how to make a difference betwixt the particular Roman and the Vniuersal Catholike Church tels vs Wald. de doctr Fidei lib. 2. art 2. cap. 19. The Church whose faith neuer faileth according to the promise made to Peter is not any particular Church as the Church of Africa nor the particular Romane Church but the Vniuersall Church not gathered together in a Generall Councell which hath sometimes erred but it is the Catholique Church dispersed through the whole world from the Baptisme of Christ vnto our times which doeth hold and maintaine the true Faith and faithfull testimony of Iesus Neither was this the particular opinion of one priuate man but many Bishops and learned Doctors did professe publikely in the Councell of Ferara Quacunque facultate Romana Eccles praedita sit vniuersali Ecclesiae inferior sit Concil Ferar Sess 10 With whatsoeuer power the Church of Rome is indued yet it is inferiour to the Vniuersall Church And if wee require a cloud of witnesses behold both Princes and Cardinalls and Bishops in the great Councell of Basil resolued and declared Ecclesia Romana non est vniuersa sed est de vniuersalitate corporis mystici Concil Basil in Appendice That the Church of Rome is not Vniversall but a part of that vniversall mystical body of Christ as appeareth by Gregorie Therefore for as much as it is a member of the said body it is not neither can it be the Head of the same body since there is a difference betwixt Head and members Thus if wee looke for Infallibilitie it is not found in the Romane Church If wee looke for the Authoritie of the Church it is inferiour to the Scriptures vnlesse they say the Scripture is vnder the Church as some say the Sunne is vnder a cloud when it is aboue it If wee looke for Vniuersalitie the Romane Church is but a member and no sound member of the Vniuersall Let vs therefore examine in particular where or in whome wee shall finde this Church which doeth assume those great and glorious Titles to her selfe SECT XIX The Church which our Aduersaries so much magnifie amongst themselues is finally resolued into the Pope whom they make both the Husband and the Spouse the Head and the Body of the Church SAint Matthew tels vs that our Sauiour Christ gaue charge to Saint Peter as well as to the rest of his Disciples that if any dissention did happen which they could not well reconcile among themselues they should tell the Church If Saint Peter himselfe was commaunded to tell the Church and the Pope bee St. Peters Successor it would somewhat trouble a doubtful Recusant how to vnderstand and beleeue the Pope for the Church for if Christ had taken Peter for the Church it is not probable hee would haue bid him tell the Church for that had beene all one as to bid the Church tell the Church Yes Postremò dicere Ecclesiae id est sibi ipsi Bel. de Concil author lib. 2. cap. 19. saith Bellarmine the Pope ought to tell it to the Church that is to himselfe I take not vpon me to answer this learned Cardinall but I dare avowe that this Exposition of Scripture is not according to the Article of his faith with the vniforme consent of Fathers Howbeit by this solution of Dic Ecclesiae wee are informed where and in whom wee may finde the Romane Church Gretzerus the Iesuite puts the question touching the Pope and returnes his answere in this manner Ais tertio interpretátur Ecclesiam Papā non abnuo quid tum Gretz def c. 10. l. 31. de verbo Dei Thou saiest they interpret the Church the Pope I graunt it what then yet wee may doubt of his sentence for how can wee bee certaine that he erres not Yes saith hee from these sayings I will giue thee the keyes c. The gates of Hell shall not preuaile c. Whatsoeuer thou bindest shall bee bound c. But who shall iudge of the sense of these places How shall I know those things are spoken of the Pope From Ecclesiasticall Tradition from the consent of our Elders from the Suffrage of
to shew that there was a kind of necessitie for the latencie obscuritie of the true Church especially in the later ages because it was foretold by Christ and his Apostles in the first Age. SECT XXV The aforenamed corruptions and most remarkable declination of the Church of Rome in the later ages was foretold by Christ and his Apostles in the first Age. AS the complainants haue made knowne vnto vs that there was an Apostasie a falling away from the trueth in the later ages so likewise you shall obserue that they told nothing of the defection in the Church which was not foretold by Christ and his Apostles at that time when the Mysterie of Iniquitie began to worke whereby you shall see the one foretels the other answers the Apostles spake of errours and heresies that were to come the complainants tell you of errours and heresies that in their dayes were come vt impleretur that whatsoeuer was foretold might bee accomplished Now that the Church of Rome hath fallen frō her first puritie that she is that Church at which the Prophecies long since pointed and is now fallen that the Pope is that Man of Sin that sits in the Temple of God which was forespoken and that there is not neither can bee any other Church to which the Prophesies can fitly agree I wil compare the Romish Doctrine with those Prophesies that her Tenets in the Church may appeare to the Euidence of things foretold and her doctrine may appeare to be the accomplished Reuelation of St. Iohns Reuelation First then let vs examine by way of question and answer Whether the Church of God hath not fallen from her first sinceritie more or lesse in all ages How comes it to passe that the Pope of Rome assumes to himselfe the fulnes of power and is aduanced aboue the kings of the earth which are called Gods I haue said you are Gods Psal 82.6 It was foretold The Man of Sinne shall be reuealed which is an Aduersary ◠Thess 2.3 4. and is exalted aboue all that is called God and that is worshipped so that he as God sitteth in the Temple of God shewing himselfe that hee is God How comes it to passe that there are such lying wonders and false miracles wrought in the Church of Rome in these latter times It was foretold Math. 13 14 The sonne of perdition shal be reuealed whose comming is by the effectuall working of Satan 2 Thess 2 9 with all power and signes lying wonders How comes it to passe that the Shepheard of the flocke is become the wolfe and the chiefe Pastors teach peruerse doctrine to make Proselytes of their owne It was foretold After my departure Acts 20.29 grieuous wolues shall enter in among you not sparing the flocke and shall speake peruerse things to draw Disciples after them How comes it to passe that the common people are giuen to beleeue fables and reade Legends in stead of Scriptures It was foretold 2 Tim. 4.1 The time will come when they will not suffer holesome doctrine but hauing their eares itching shall after their owne lustes get them a heape of Teachers and shall turne their eares from the trueth and shall be giuen to Fables How comes it to passe that the Church of Rome makes a distinctiō of meats and forbids Marriage vnto Priests It was foretold In the later times some shall depart from the faith 1 Tim. 4.1 and giue heed to the spirit of errour and doctrine of Deuils forbidding to marry and commanding to abstaine from meats How comes it to passe that Indulgences and Pardons are granted for mony and made the treasure of the Church It was foretold There shall be false teachers among 〈◊〉 by whom the way of trueth shall be euill spoken of 2 Pet. 2.3 and through couetousnesse shall with fained words make merchandise of you Reu. 18.3 How comes it to passe that the number of the faithfull are so few that at all times they cannot easily be discerned It was foretold Luk. 18.8 When the Sonne of man commeth he shall not find faith vpon the earth 2 Thess 2.3 Againe The day shall not come except there bee a falling away first and that man of Sinne be reuealed How comes it to passe that the Deuil hath seduced the people in these latter aages It was foretold When a thousand yeeres are expired Reuel 20.7 Satan shall bee loosed out of his prison and shall goe to deceiue the people in the foure quarters of the earth How comes it to passe that the Church of God which is tearmed a Citie vpon a hill should bee obscured and scarcely discerned in these latter ages It was foretold Reuel 12.6 The woman fled into the wildernesse where she had a place prepared of God that they should feed her there How comes it to passe that in the time of peace and securitie errours were brought in by the enemy of the Gospel It was foretold While the husbandman slept Math. 13.25 there came the enemie and sowed the tares among the wheat and the enemy was the Deuill Lastly how comes it to passe that we haue made a departure from the Church of Rome Vt impleretur that it might bee fulfilled which was spoken Reue. 18.4 Goe out of her my people that yee be not partaker of her sinnes and that ye receiue not of her plagues And certainly all these sayings are come to passe that not one jott of his word should passe not fulfilled so that wee see not any things fulfilled in the Church of Rome which were not foretold neither was any thing foretold but in the fulnesse of time shall bee accomplished SECT XXVI The Conclusion of this Treatise shewing in sundrie particulars the certaintie and safetie of the Protestant and the vncertaintie and danger of the Romish Way THe Philosopher tels vs that Trueth and Falshood are neere neighbours the outmost postes of their doores are both alike yet their way is contrary for the one leadeth vnto life the other vnto death If we shal inquire further how to distinguish the house of Truth from the house of Errour hee giues this Character The doore of Falshood is painted and beautifully adorned but the doore of Trueth is plaine and homely and heereby it appeares that many times men are deceiued and mistake the doore and goe into Errours house when they seeke the Trueth These two wayes I haue briefly suruayed and distinguished by two seuerall Titles The Safe way an◠The By way The one like the house of Trueth is plaine and naked and knowne only by the Scriptures and this is Via Tuta a certaine Safe way The other like the house of Falsehood is adorned with specious shewes and colourable pretences of Traditions of Fathers of Coūcels of a pompous outside of an eminent and glorious Church and this is Via Deuia an vncertaine and By-way Let vs looke back and take a short view of the
the doctrine of the Scriptures by Fathers couÌ„cels and after publication of witnesses they receiued vvarranty froÌ„ the ancieÌ„t Bish of Rome and your owne famous Councell of Trent the one commending that doctrine to the Christians of their daies which we now profess the other commanding a reformation in the RomaÌ„ church of such errours in faith maners as we condemne I will giue you instances in both Your worship of Images which you receiue as an article of faith for feare of Idolatry we haue reformed if you require warranty from the Romane Church Gregory Bishop of Rome proclaimes it to the Christians of his time Greg lib. 9. Epist 9. Let the children of the Church bee called together taught by the testimonies of holy scriptures that nothing made with hands may bee worshipped Your doctrine of Transubstantiation which you haue decreed for an Article of Faith we haue reformed if you expect warrantie from the Roman church Gelasius Bish of Rome published and professed our doctrine flat coÌ„trary to the faith of Transubst In the Sacrament is celebrated an image Gelas cont Eutych Nestor or resemblance of the body bloud of Christ and there ceaseth not to be the substance and nature of bread and wine Your halfe CoÌ„munion we haue reformed if you require warranty from the Roman Church Iulius Bish of Rome speaking of the deliuering to the people a sop dipt in vvine for the vvhole Communion tels vs De Consecrat Dist cum omne In Christs institution there is recited the deliuering of the bread by it selfe the cup by it selfe lest inordinate and peruerse deuices weaken the soundnesse of our faith These are fundamental points agreeable to the tenets of our Church and are warraÌ„ted to vs by the ancient Bishops of Rome themselues and if the Popes doctrine be infallible in points of faith which you teach and professe without doubt they may bee sufficient warranties for you to allow this Reformation I wil come neerer vnto you descend from the ancient Bishops of Rome to your late CouÌ„cell of Trent which intended wished a Reformation in faith and manners euen of those things which we haue reformed your Prayer Seruice in an vnknowne tongue we haue restored to the vnderstanding of the hearer if you expect warrantie from your ovvne Church your Councell of Trent although they reformed not this doctrine yet for the better satisfactioÌ„ and instruction of the ignorant lest say they the sheepe of Christ should thirst Conc. Trid. Sess 22. c. 8. the children craue bread and none should bee ready to giue it them it was decreed that the Priests Pastors should frequently expound and declare the mysterie of that vnknowne Seruice to the people Your superstitious ceremonies of many lights and candles and your certaine number of Masses vve haue reformed If you expect warranty froÌ„ your own Church QuarundaÌ„ verò MissaruÌ„ et CandelaruÌ„ certuÌ„ numeruÌ„ qui magis à superstitioso cultu quaÌ„ à veraÌ„ Religione inueÌ„tus est omninò ab Ecclesia remoueant Idem cap. 9. your Councell of Trent confesseth They were first inuented rather out of superstitious deuotion then true religion and therfore say they let theÌ„ be altogether remooued froÌ„ the Church Your Indulgences which are made an article of Faith we haue reformed if you expect warranty from your ovvn Church you may answere with the Fathers of the Trent CouÌ„cell Quastorum abusus vt coruÌ„ emendationi spes nulla relicta videatur c. The Popes Officers in collecting money for Indulgences gaue a scandall to all faithfull Christians which might seeme to be without hope of Reformation and therfore we haue reformed theÌ„ Ab Ecclesiis verò Musicas eas vbi siue organo siue cantus lascivuÌ„ aut impurum aliquid miscetur Your lasciuious wanton songs which are mingled with your Church Musicke vve haue reformed if you expect warrantie from your own church your owne CouÌ„cel complained of it and wished it might be reformed and they giue the reason for it Vt Domus Dei verè domus orationis esse videatur Idem ibid. That the House of God may appeare to bee the house of prayer Your Superstition your Idolatrie your Couetousness which you confesse to haue crept into the Masse by the error of time and wickednesse of men vve haue reformed if you require warrantie from your own church Ordinarii locoruÌ„ Episcopi ea omnia prohibere atque è medio tollere sedulò curent ac teneantur quae vel auaritia idoloruÌ„ seruitus vel superstitio induxit IdeÌ„ Can. 9. your CouÌ„cell decreed That the Ordinary should bee very carefull to remoue all those things which either couetousnes or worship of idols or superstition had brought in Lastly your priuate Masse we haue reformed and restored to the Communion of Priest and people if you expect warrantie from your own Church Anacletus and Calixtus both Bishops of Rome decreed that after Consecration all present should coÌ„municate Dist 1. Episcopus 2. Peracta or else bee thrust out of the Church And your late Councell of Trent although they reformed not this doctrine yet Optaret quideÌ„ sacrosancta Synodus The CouÌ„cell could wish that the people might coÌ„municat with the Priest and there they giue the reason for it Because it would be more fruitful and more profitable Sess 22. c. 6. If therefore we haue changed your Sacrifice into a Sacrament your carnal and grosse eating of Christ into a spirituall receiuing by faith your half Communion into the whole Sacrament of the body and blood of Christ your priuate Masse into the publike communion of Priest and people your adoration of Images into the true worship of God in spirit and truth your prayer and seruice in an vnknown tongue into the vulgar laÌ„guage to be vnderstood of the coÌ„moÌ„ people your lasciuious wanton songs into Dauids Psalmes we haue don nothing herein but what the Apostles what the holy Fathers what the ancient Bish of Rome taught in the first best ages and what your grand CouÌ„cell of Trent intended and wished to be reformed in this latter age Nay more since your Councell hath made seuerall Decrees for Reformation The Councel of Trent began An 1545 and ended Ann. 1563. Bell. Chro. pa. 121. 123. since they can neither plead vvant of Authority nor vvant of time during the liues of â—ight Popes and eighteen yeres continuance why they did not proceed put in execution those Decrees I hope wee shal deserue the greater thaÌ„ks from your Popes and Cardinalls for rectifying those abuses which they themselues condemned and from their owne Decrees and faire preteÌ„ces may iustly arrogate to our selues that honorable Title of Reformed Churches Giue me leaue therefore by way of counter-challenge to your Iesuit to vse the words of sobernes truth Where was your Church Trent doctrine before Luther for I call God and