Via tuta THE SAFE WAY Leading all Christians by the testimonies and confessions of our best learned Aduersaries to the true ancient and Catholique faith now professed in the Church of England By HVMFREY LYNDE Knight IEREMIAH 6.16 Stand ye in the wayes and see and aske for the old pathes where is the good way and walke therein and you shall find rest for your soules but they said we will not walke therein LONDON Printed by G. M. for Robert Milbourne and are to be sold at his shop in Pauls Churchyard at the signe of the Gray-hound 1628. To the Religious and well affected Gentrie of this Kingdome IF for no other cause yet for this alone that the world may know it is no difficult matter for a meane Lay-man to prooue the ancient visibilitie of the Protestant profession I haue attempted to send foorth this Essay of my poore endeuours in this cause being thereunto prouoked by a challenge heretofore sent vnto me by a Iesuite in these words viz. That Sir Humfrey or his friends should prooue out of some good Authors that the Protestant Church was in all ages visible especially in the ages before Luther It is not my profession I must confesse to returne challenges or publish works of this nature yet knowing that Truth is iustified of her children I haue presumed as a child of that Mother to vindicat her cause and maintaine my owne reputation and in answer hereunto I shall present such proofes as are warranted by Certificat and confession not onely of the most orthodox Fathers but of the Romish Bishops and Cardinals and other moderne Writers in the Romane Church It is an vndoubted truth subscribed by both parties that the faith which Christ and his Apostles taught in the first age had visible professors in al ages It were therefore sufficient without any further recital of succeeding witnesses to proue that the now Faith of the Church of England is that Faith which was once deliuered to the Saints by Christ and his Apostles but I rather condescend to meete the Aduersarie vpon his owne ground and to deale with him at the same weapon which himselfe hath chosen wherein on our part the Ancient Fathers shall be my Champions and his owne Romish Bishops and Cardinals and Schoolemen shall be my Seconds as being Testes veritatis witnesses of Gods truth professed in our Church Of what strength and force is Truth shal appeare 〈◊〉 his that shee extorts a full and ample testimonie from her sworne enemies to make good the visibility of our Church nor that only but she denyes antiquity and vniuersalitie to the principall Articles of the new Romane Creed wherin she points forth that old and true way and this is acknowledged on both sides to be Via tuta The safe Way vpon which ground it is likewise lawfull for me to frame a counterchallenge by demanding By what authoritie of Scriptures ancient Fathers they haue imposed new Articles of Christian beliefe vpon Priests people sure I am those twelue new coined Articles declared by their grād Councel of Trent and published by Pope Pius the fourth are so far short from the knowledge of antiquitie that as yet they are scarce vnderstood amongst their own Disciples for Articles of Faith And their best learned Romanists professe openly that most of them were vnknowne to former ages It is no wonder that a blind obedience and an implicit faith is so much obtruded to the ignorant of the Romane Church when their best learned Doctors are forced to confesse touching the chiefe Articles wherein they differ from vs that they can neither subsist by Antiquitie nor stand with the safety of the beleeuer Neither may it seeme strange that these mē should create new Articles of faith when as they dare alter and detract from the Commandements of God witnesse their Decalogue so often published by the Church of Rome here now prefixed wherein not only the second Commandement is left out as it is vsually in all their Psalters but the fourth Cōmandement touching the Sabbath day is changed into these words Remember thou sanctifie Holy-dayes But as for these peccadillos the recitall of them I account a sufficient refutation In the meane time those men who call for a Catalogue of names of such Protestants as taught and professed the 39. Articles of Religion of our Church in all ages let them in euery age produce one Ancient and orthodox Father who did teach and maintaine their twelue new Articles de Fide which they command vnder a curse to be beleeued of all men I say let them produce but one in euery age or but anyone in all the ages for 1500. yeares after Christ till the dayes of Luther that taught and beleeued all their twelue new Articles de Fide as points of faith and for that one good Authors sake I will be so liberal as to acknowledge their professors visible in al ages I will say their Bishops and Cardinals and Schoolemen which haue witnessed the Antiquitie of our doctrine were mistaken and ought to bee reformed by an Index Expurgatorius I will testifie the Reformed Churches are guiltie of Noueltie and submit my obedience with an implicit faith to the Romane Church And as touching my owne particular I professe through the prouocation of a Iesuite I haue vnwillingly thrust my sickle into other mens haruest yet I witnesse a true confession before God and man that I haue neither willingly nor wilfully falsified any one Author either in citation or translation in this Treatise If any slips haue hapned which I doe confesse for want of helpe and opportunitie may befall me let it be shewed mee by answer moderately plainely and faithfully and I will ingeniously confesse the weaknesse not of our doctrine but of my own handling So for this time vntill it please God to giue opportunitie to publish some further fruits of my labours in this kind I heartily desire good interpretation and fauourable acceptance of the beginnings and endeuours of him who is At your seruice in Christ and for his Truth H.L. THE NEW Creed of the Church of Rome Bulla Pij Quarti pro forma Iuramenti professionis fidei Datum Romae Anno 1564. 1. This new Creed is added to the Nicene Creed and prescribed by Pope Pius the fourth to be receiued with an oath as the true Catholique faith and that it might resemble the Apostles Creed they haue set it in an Apostolique forme in twelue Articles I Admit and embrace the Apostolicall Ecclesiasticall Traditions and the other obseruations and constitutions of the Church 2. I admit the holy Scriptures according to that sence which the holy Mother Church hath and doth hold whose right is to iudge of the true sence and interpretation of holy Scriptures neither will I euer receiue and expound it but according to the Vniforme Consent of the Fathers 3. I professe that there are truly and properly seuen Sacramēts of the new Law instituted by
persons and worse then Infidels which vnchristian speeches dipt in lye and gall giue vs iust cause to say with Austen Quotidiana fornax nostra aduersariorilingua Aug. Confess lib. 10. c. 37. Our daily fornace is our aduersaries tongue It cannot bee denied that the reformed and the ancient Romane Church are two Sisters both descended from one and the same Catholike and vniuersall Mother of vs all but when the world shall vnderstand that the Romish Sister hath lost her breasts or at least-wise giueth her Children little or no sincere milke out of her two breasts the two Testaments when the world shall plainely discerne that shee doth daily practise spirituall fornication with the inhabitants of the earth when it shall be witnessed by her selfe that her Sister hath kept her first loue and continued her ancient birth-right from the time of the Apostles to the dayes of Luther Will it not seeme a strange folly or a wilful madnesse to quarrell with her Sister because she will not follow her vnknowne wayes and go a whoring after her inuentions If for no other cause yet for this alone because she played the Harlot her Sister might better iustifie a separation from her then to retaine fellowship with her lewdnesse It is the counsell of the Prophet Hos 4.15.17 If Ephraim be ioyned to Idols let him alone If Israel play the Harlot let not Iuda sinne Babylon was a true Church with which sometimes the religious did communicate but after it was more depraued the faithfull are commanded to go out of her and for that cause Abraham was commanded to go forth of Caldea wherein hee was borne because the inhabitants of the countrey were idolators and the Hebrewes were led out of Egypt by Moses and Aaron because the Egyptians were giuen to vaine superstitions such is our departure from the Church of Rome or rather from the errours of that Church that hath departed from her selfe and for that cause Non fugimus sed fugamur we left her vnwillingly not voluntarily That we bee not partakers of her sinne Reu. 18.4 and that wee receiue not of her plagues That saying of Erasmus was no lesse true then wittie who being demanded of the Duke of Saxonie what was Luthers capitall offence that stirred vp so many opposites against him made answer Luther had committed two great sinnes for he had taken away the Crowne from the Pope and had taken downe the belly of the Monkes and surely setting aside the Popes Lordlines and the luxurie of Priests it shall appeare there is no such cause why she should breathe out Anathemas Curses Excommunications with a Tradatur Satanae let her Sister be deliuered to Satan There is no such cause why shee should daily entertaine Iewes into her bosome when a poore Christian soule a beleeuing Protestant may not approch to her sanctuary for feare of the Inquisition Nobis non licet esse tam disertos The children of this world are wiser in their generation then wee professe our selues to be For as touching the twelue Articles of the Apostles Creed which are the maine parts of the Christian Truth Hoochers Ecclesiasticall Politis and wherein the Church of Rome doth still persist we gladly acknowledge her to bee of the family of Iesus saith Hooker and that which Saint Paul witnessed of the Israelites that in one respect they were enemies Rom. 11.28 but in another they were beloued of God so likewise as concerning the word of God and the Apostles Creed we giue the Church of Rome her due but in another respect as she hath created twelue new Articles and coyned new expositions vpon the old farre different from the doctrine of the Apostles as she depends vpon customarie Tenents which makes their chiefe claime by Tradition as shee relyes vpon the Church for the last resolutiō of faith as she maintaineth and practiseth manifest and manifold Idolatrie as she derogateth from the high price of our Redemption by adding their owne merits and satisfactions to the Merits of Christ as she aduanceth the Pope for the Lord Paramont aboue all that are called Gods In these and many like respects we say her Tenure is meane and base her Tenets are subiect to alienation her Articles are euidences of an vnknowne Truth her vnwritten verities are prescriptions within the memorie of man her Title is vsurpation her confidence is presumption her deuotion is superstition and shee her selfe a professed enemy to the Gospell Sect. 2. The occasion of the contention betwixt the Churches originally proceeded from the Romanists by their owne confession BVt before we enter into the debates and differences of these times it will not be amisse to looke backe and examine the cause of this great calamitie and distraction in the Christian Church and to inquire by whom and what meanes this bitter contention is fallen out betwixt two Sisters Cassander a learned Papist tooke speciall notice that these two sisters were fallen asunder euen to the diuiding of the houshold hee obserued the Author of those fresh bleeding wounds and accordingly as an eye-witnesse of those differences protesteth openly that the fault is to bee layed vpon those which being puffed vp with vaine insolent conceits of their Ecclesiasticall power Cassand Consult 56. 57. proudly and scornefully contemned and reiected them which did rightly and modestly admonish the reformation If we shall further inquire of him what remedy to apply to such incurable diseases he professeth seriously that the Church can neuer hope for any firme peace vnlesse they begin to make it which haue giuen the cause of that distraction If we further presse him for his aduise how to procure that Peace from them which first occasioned the falling off he replies and confidently assures vs that this cannot be effected vnlesse those which are in place of Ecclesiasticall gouernment would be content to remit some thing of their too much rigour and yeeld somewhat to the peace of the Church and hearkening vnto the earnest prayers and admonitions of many godly men will set themselues to correct manifest abuses according to the rule of diuine Scriptures and the Primitiue Church from which they haue swerued Here is a plaine confession of a learned Romanist that many abuses are crept into the Romane Church here is likewise an acknowledgement of a distemperature that proceedeth from the head and we know when the head is distempered commonly the whole body is out of order Now to rectifie these abuses he prescribes a Rule which is the holy Scriptures and he sets before vs an ancient patterne for our instruction which is the Primitiue Church If the Scripture be the rule of Truth and the ancient doctrine be the patterne of a true Church how can our Religion bee charged with heresie which professeth the Scripture to be the sole rule of faith or how can it be iustly accused of Noueltie as deriued from Luther when it is a Canon published for the direction of Preachers and Pastors
Touching faith and good workes it is Bellarmines confession Bell. de Justif l. 3. c. 6. The Protestants doe not deny but that faith and repentance are requisite that is a liuely faith and an earnest repentance and that without them no man can be iustified Lastly touching Iustification by faith onely it is Bellarmines confession Idem l. 5. c. 7. For feare of vaine glorie and by reason of the vncertaintie of our workes Tutissimum it is the safest way to relie wholly on the mercy of God I begge not of our Aduersaries the points in question betwixt vs but I wonder rather why they should send out such Anathemas and curses against all or any of those that denie their doctrine when as their best learned confesse that many principall points of their owne Religion yea many Articles of faith are neither ancient safe nor Catholike It is not the name of Catholique which they assume that makes good the Catholique doctrine neither is it the opinion of the great learning or the multitude on that side which must out face the truth for our Sauiour Christ doth especially note the members of his body by the name of a Little flocke Feare not little flocke Luk. 12.32 as if the paucitie of true beleeuers were the speciall Caracter of the true Church and as for the learned on that side You see your calling brethren saith the Apostle Not many wise men after the flesh 1. Cor. 1. 26. not many mightie not many noble are called And if our aduersaries list to assume all learning and knowledge vnto themselues I enuie not their great wisedome but I rather admire with wonder and pitie Mat. 11.25 and I thanke thee O Father Lord of heauen and earth because thou hast hid these things from the wise and prudent and hast reuealed them vnto babes And if our aduersaries please to reflect vpon their owne Religion they shall find likewise that the principall markes of the Romane Church were discouered and foretold long since by Christ and his Apostles that it should bee after the working of Sathan with all power and signes and lying wonders and wee know such miracles are the special caracters of the Roman Church The Spirit of God foresaw that their doctrine would consist in forginges not onely of Fathers of Councels of Schoolemen but of daily miracles in their Church and for this deceiueablenesse of vnrighteousnesse because they receiued not the loue of truth that they might be saued their iudgement was foretold and is now accomplished 2. Thess 2.11 God shall send them strong delusions and they shall beleeue lyes I list not to insist vpon such feyned miracles wrought either by their Priests or by their companions for lucre sake Aliquandò in Ecclesia fit maxima deceptio populi in miraculu fictis in Sacerdotibus Nich. Lyra in Dan. ca. 14. It is sufficient that their owne Schoolemen confesse it but I professe with Austin As they were necessarie before the world beleeued to induce it to beleeue so hee that seeketh to be confirmed by wonders now is to be wondred as most of all himselfe in refusing to beleeue what all the world beleeues besides himselfe Sect. 16. Our Aduersaries obiection drawne from the Testimomonies of pretended Martyrs of their Religion answered BVt obserue the cunning and policie of these men they are not contented to claime an interest in all ancient and orthodoxe Authors in behalfe of their Church but they would seeme to confirme the truth of their doctrine by the sufferings of Saints and testimonies of holy Martyrs Camp Rat. 10 Let vs ascend into Heauen by imagination saith Campian and there we shall find such as through martyrdome are as ruddie as the Rose and also such as for their innocencie while they liued do glister as beautifully as the white Lillies there may we see three and thirtie Bishops of Rome which for their faith were immediatly murdered one after another Thou shalt find that they liued here and dyed members of the Catholike Church I confesse the name of Martyrdome carries some shew in honor of the Church of Rome but the truth being weighed in the ballance of sinceritie it will appeare but a braggeful of froth vaine glorie for if those Martyrs and Bishops neither suffered for that faith at the time of their deaths nor in all their liues receiued that faith which is now published with Anathema to all them that beleeue it not surely those Saints and Martyrs will neuer bee found to haue liued and died members of their Church although they died Martyrs in the ancient Romane Church Let vs examine some particulars did euer any Martyr die vpon confidence of his owne merits or dare any Romanist suffer death in iustification of his owne righteousnesse was there any of those three and thirtie Bishops canonized a Saint for his adoration giuen to Images Did euer any Martyr take it vpō his death or dare any Romish priest die vpon this confidence that he hath absolute power to remit sinnes to dispense with oaths to create in the Sacrament the Creator of heauen and earth Did euer any ancient Martyr teach that the Scripture was vnperfect without the helpe of Traditions or dare any Romanist take it vpon his death that all the vnwritten verities now taught and receiued in the Church of Rome are of equall authoritie with the Scripture Did euer any Martyr take it vpon his death or dare any Romish Priest die vpon confidence that the consecrated bread depending vpon the Intention of the Priest is the corporall and reall flesh of Christ It was the case of certaine Masse priests now or lately liuing and in particular of F. Garnet who beeing demanded whether if hee were to consecrate the Sacramēt that morning he should suffer death durst after consecration pronounce openly ouer the Cup B. Andrewes resp ad Apolog Bellar. ◠1 p. 7. If this wine in the Cup whose accidents you see bee not the very bloud of Christ which flowed from his side as he hung vpon the crosse let mee haue no part either in the bloud of Christ or with Christ hereafter F. Garnet as a man perplexed made answer It might iustly bee doubted neither did he conceiue that any one was bound rashly to endanger his saluation by assuming vpon his death that any Indiuiduall Priest at a time certaine did transubstantiat the bread into the bodie of Christ but peraduenture in generall and indefinitely saith he it may bee resolued that Transubstantiation is made Ab aliquo Alicubi Aliquandò By some Priest in some place at sometime And as concerning the Saints and Martyrs of the ancient Church it is vndoubtedly true that they could not die in that faith nor for that Religion which was altogether vnknowne to their Church The doctrine of Priuate Masse the Communion in one kinde the Prayer in an vnknowne tongue the works of Supererogation the peremptorie number of seuen Sacraments the power of
noÌ„ potest nisi plures de eodeÌ„ sacrificio participant quidem hunc antiquum esse Ecclesiae morem c. Cassand de solitarijs Missis but where some people are partakers of the same sacrifice with the Priest and all the best learned doe acknowledge that to haue beene the ancient custome of the Romane Church Innocentius the Third In the Primitiue Church In Primitiua quidem Ecclesia singulis diebus qui celebrationi MissaruÌ„ intererant communicare solebant sed excreseente multitudine c. Innocent 3. lib. 6. Myster Miss c. 5. euery day those that were present at the Sacrament were wont to communicate but the number of the faithfull increasing it was appointed they should communicate onely on the Lords day afterwards by reason this custome was neglected it was ordered that euery Christian should celebrate the Communion thrice euery yeare and at last this remedie was found out that instead of the Communion which was the Misterie of vnity they should greete one another with an holy kisse Res ipsa clamaettam in Graecâ quam Latinâ Ecclesiâ non so lum sacerdotem sacrificaÌ„tem sed reliquos praesbyteros Diaconos nec noÌ„ reliquum plebem aut saltem plebis aliquam partem communicasse quod quomodò cessauerit c Cassand Consult de solit Miss pag. 966. Iohannes Hoffmeisterus The thing it selfe doth speake and cry aloud both in the Greek and Latine Church that not onely the sacrificing Priest but the other Priests and Deacons and the rest of the people or at least some part of the people did communicate together and how this custome ceased it is to be wondred and it is to be indeauoured that this good custome may be restored to the Church Master Harding That others doe commonly forbeare to communicate with the Priest Iewel in cap. of priuate Masse initie is through their owne default and negligence not regarding their owne saluation whereof the godly and carefull Rulers of faithfull people haue since the time of the Primitiue Church alwaies much complained Olim quod etiam nunc Graeci vsurpant ex vno eodemque pane consecrato delibatâ—â— particulae singulu tribuebantur vt melius vnio coniunctio cum Christo atque aepertius significaretur Iustin in 1 Cor. 10. Nunquam expresse legitur à veteribus oblatum Sacrificium sine communione alicuius vel aliquoruÌ„ preter ipsum sacerdotem Bellar. lib. 2. de Missa c. 9. Iustinian In ancient times that which the Greek Church vseth at this day of one loafe of bread consecrated diuers parts were distributed to all that by their Communion their Vnion with Christ might be more plainely expressed Bestarmine Although there is no expresse testimonie amongst the Ancients to testifie that they at any time offered sacrifice without some one or more communicating with the Priest yet it may be gathered by coniectures so that there is no certaine proofe of Antiquity for this point of faith but onely by coniectures as Bellarmine himselfe confesseth Thus you haue heard many of the best learned Romanists witnessing the antiquity of our doctrine and consequently intimating the noueltie of their owne and it seemes the learned Fathers of the Trent Councell were very sensible of that doctrine which the ancient Fathers taught and proclaimed for the right Communion in their Church and thereupon you shall obserue the Councell concludes in that Canon of Priuate Masse with a well wishing to the truth of the Protestant doctrine Concil Trid. cap. 6. can 8. Optaret quidem Sacrosancta Synodus c. The sacred Councel could wâ—sh that the faithful people which stand by would communicate with the Priest not onely in spirituall affection Quod huiuâ— Sanctissimi sacrificij fructus vberior proueniret Concil Jbid. but in Sacramentall participation and the reason is there rendred by the Councell Because it would bee more fruitfull and more profitable for the Receiuer Behold out of the same mouth proceeds cursing and blessing in the first part of the Canon the Councell doth accurse all those that terme Priuate Masses vnlawfull and therefore to be abrogated in the next place they wish they were restored to the ancient custome for the benefit of the Receiuer so that from the particular confessions of many learned Romanists our Communion of Priests and people is adiudged more ancient and from the generall confession of a generall Councell our Communion is concluded to bee more fruitfull Iewel Artit 1. in initio But put the case saith Master Harding that the people might be stirred to such deuotion as to dispose themselues worthily to receiue their housell euery day with the Priest as they did in the Primitiue Church what would these men haue to say Surely if our aduersaries would leaue their Priuate Masse and returne to our Communion I presume these men that is the Protestants would say that the Masse Priests need not then so much complaine of the Noueltie of our doctrine and yet one thing more I will adde and say that if this doctrine were reformed and restored to the Primitiue sincerity from which they confesse to haue digressed yet I say they stand guilty of the like noueltie corruptions in their Articles of their own Creed which haue as much neede of Reformation euen by the Testimonies of the best learned amongst themselues as shall be presented in the next place PARAG. 4. The seuen Sacraments IT is the third Article of the Romane Creed that there be truely and properly seuen Sacraments of the new Law Bulla Pij Quarti Articl 3. instituted by our Lord Iesus Christ and necessarie to the saluation of mankinde This Point of faith was grounded vpon the Authority of the Councell of Plorence and the Councell of Trent the one did insinuate the number of seuen Sacraments Suarez disp 12. Sect. 1. the other did expresly decree it for an Article of faith saith Swarez but because the Romanists relie wholy vpon the Trent Councell it will not bee amisse to examine that Decree and thereby to obserue with what Vnitie and Consent their Proselites haue prosued this doctrine of faith The Councell of Trent hath defined and declared Concil Trid. sess 7 can 1. Ablue firmo cibo piget vngit ordinat vxor Gerson de 7. Sacram. p. 69. If any shall say that all the seuen Sacraments of new Law were not instituted by Christ or that there are more or lesse then seuen viz. Baptisme Confirmation the Eucharist Pennance Extreme Vnction Orders and Matrimonie or that any of these is not truely and properly a Sacrament let him be accursed This Trent Decree is so praeualent with the Church of Rome Quodtestimonium etiam si nullum haberemus aliud deberet sufficere Bellar. de effectis Sacr. l. 2. c. 25 that Bellarmine professeth This testimonie ought to suffice if they had no other And surely it will appeare that other testimonies are scarce and few and therefore it
prayer in an vnknowne tongue they confessed it was not vsed in the Primitiue antient Church but say they the prayer and seruice was vsually taught in the vulgar and knowne tongue In this confession they intimate the noueltie and vncertaintie of their owne doctrine and in this acknowledgement they witnesse the antiquitie and visibilitie of our Church long before Luthers dayes Touching Adoration of Images they confessed that there is no expresse place of Scripture that commands their worship they confessed there is no example amongst the Fathers for their adoration but rather against them and in these confessions they intimate the noueltie and vncertaintie of their owne doctrine and practise and in our worshipping of God in spirit and truth they acknowledge the antiquitie of our Religion and the visibilitie of our Church long before Luthers dayes Lastly touching Indulgences and Pardons they confessed that their Indulgences now vsed haue no authoritie from Scriptures or Fathers and in this confession they intimate the noueltie and vncertaintie of their owne doctrine and consequently the Indulgences which wee vse for no other end then the mitigation and relaxation of punishment to haue had antiquitie and visibilitie in the Church long before Luthers dayes If these witnesses had been ignorant or excommunicate persons in their owne Church or had they witnessed the truth in ceremonies and things doubtfull there might bee some plea why their testimonies should not be admitted but when the points in question are Articles of their owne Creed when they are witnessed by Popes by Councels by Cardinals by Bishops by learned Doctors and Schoolemen in their owne Church in our behalfe and against their owne Tenets I see no cause why I should not demand iudgement in defence of our Church and triall of our cause It is the law of God and man Ex ore tuo I will iudge thee out of thine owne mouth and from this decree and their owne confessions vpon record I call men and Angels to witnesse that they haue denyed antiquitie and vniuersality to the Articles of their own Creed and haue resolued the grand question touching our Church before Luther that it was in Christ in the Apostles in the Fathers in the bosome of the Ancient Church long before Luthers dayes Sect. 10. The Testimonies of our Aduersaries touching the infallible certaintie of the Protestant faith and the vncertaintie of the Romish OF what strength and force is truth it appeares by this that she extorts a full and ample testimony of her doctrine from her sworne enemies and yet for further proofe of our cause I will giue another summons to the prime men euen of their grand Inquest who without partialitie will testifie in our behalfe that our Church is built vpon a more stable and sure foundation then the Papacie and that our doctrine is more fruitfull and profitable and euery way more safe and comfortable for the beleefe of euery Christian and the saluation of the beleeuer Touching the certaintie of faith it is Bellarmines confession Bellar. de Jnstit lib. 3. cap. 8. None can be certaine of the certaintie of faith that hee doth receiue a true Sacrament for as much as the Sacrament cannot be made without the intention of the Minister and none can see another mans intention This confession being layed for a positiue ground of their Religion the Church of Rome hath ouer throwne in one Tenet all certaintie of true faith To begin with the Sacrament of Baptisme If the Priests intention faile by their doctrine the Insant is not baptized he is but as a Heathen out of the Church and consequently in the state of damnation Looke vpon their Sacrament of Orders it is the confession of learned Bellar mine Bellar. de Milit Eccles ca. 10. ad secundum If we consider in Bishops their power of Ordination and Iurisdiction we haue no more then a Morall certaintie that they are true Bishops and there he giues the reason for it Because the Sacrament of Orders depends vpon the Intention of the ordeiner Looke vpon the Sacrament of Matrimony and of this there is no certaintie because it doth depend vpon the Intention of the Minister and if he faile in his Intention at the time of solemnization the married people liue all their dayes in adulterie so that by their owne confession there is no certaintie of Christianitie by Baptisme no certaintie of their Sacrament of Orders and consequently no certaintie of succession in person which they so much magnifie in their Church besides if in the whole succession of Popes and Pastors the Intention of any one Priest did faile either in Baptisme or in Orders all succeeding generations that ordaine and consecrate both Priest and people are become vtterly voide and of none effect He that is bound vpon a curse to beleeue seuen Sacraments and yet is not certaine of any one must be saued by an implicit faith and yet it is to be feared for want of their Priests intention the poore ignorant soule doth sometimes worship a peece of bread because the consecration of Christs body depends say they vpon the intention of the Priest and no man doth know another mans intention Againe touching their Inuocation of Saints they are vncertain whether the Saints do heare their prayers they are vncertaine whether some they pray vnto be Saints in heauen or Diuels in hell Touching the first Biel. in Câ—n. Missae Lect. 28. Pet. Lomb. Senten lib. 4. dist 45. It is not certaine saith Biel but it may seeme probable that God reuealeth vnto Saints all those suits which men present vnto them and saith Peter Lombard It is not incredible that the soules of Saints heare the prayers of the suppliants Here is nothing but probabilitie and vncertaintie and yet admit it were more then probable that they did heare our prayers yet there is no certaintie that al such are Saints which are canonized by the Romane Church Accedit quod miracula quae ab Ecclesiae suscipiuntur in Canonizationibus sanctorum quae tamen maximè authentica sunt cum humano testimonio innitantur non omnino certa sunt quoniaÌ„ c. Caret in epusc de concep Virg. Mar. ca. 1. Fidei Christianae certitudo non humano morâ— certa esse debet sed infallibile omnino debet habere testimonium Caret ibid. It cannot be knowne infallibly saith Caietan that the miracles whereon the Church groundeth the Canonization of Saints bee true by reason the credit thereof depends on the reports of men who may deceiue others and bee deceiued themselues And vpon this vncertaintie Saint Austin complained in his dayes That many were tormented with the diuell who were worshipped by men on earth Whose reason and authoritie was so vndoubtedly true Bellar. de sanct Beat. lib. 1. c. 9. that Bellarmine had no way to auoide it but with a Fortasse c. Peraduenture saith he it is none of Austins and yet if Bellarmines answer were true which is but
with greater deuotion and Cardinall Caietan Ex Pauli doctrinâ habetur quòd melius est ad Ecclesie edificationem orationes publicas quae audiente populo dicuntur dici linguà communi clerici populo quaÌ„ dici Latinè Caiet Com in cap. 14.1 ad Cor. v. 17. who had often performed the publique seruice in an vnknowne tongue in the Church yet contrarie to his practise professeth It is better by Saint Pauls doctrine for the edifying of the Church that publique prayers were made in a vulgar tongue to be vnderstood indifferently by Priests and people then in Latine and Gabriel Biel was so farre from approuing the vocal prayer in an vnknowne tongue Oportet quod vocalis oratio immotescat populo c. Jn Can. Miss lect 62. that on the contrarie hee giues seuen speciall reasons why it should be vnderstood by the people First because it stirreth vp the mind to inward deuotion Secondly it inlightneth the minde Thirdly it causeth a better remembrance of things spoken in the time of prayer Fourthly it keepeth the thoughts from wandring Fifthly It causeth a more full performance of our dutie both in body and soule Sixthly there is a better redundance from the soule to the body by a vehement affection and deuotion Seuenthly it is better for the instruction of our brethren and which is obseruable the Rhemists themselues in their Annotations vpon Saint Pauls Epistle touching prayer in an vnknowne tongue make this confession When a man prayeth in a strange tongue which himselfe vnderstandeth not Rhem. TestaÌ„ in Annot. 1. Cor. 14. it is not so fruitfull for instruction to him as if hee knew particularly what he prayed Looke vpon their worship of Images Image Worship and their owne Erasmus tels vs Tulius It is more safe to remoue Images out of Churches then to pray to them Vt fà cilius est ita tutius quoque omnes Imagines è Templis summouere c. Erasm in Catechesi that the minde may be altogether free from superstition for no man can be free from shew of superstition that is prostrate before an Image and doth looke on it Intentionally and doth speake vnto it and kisse it nay although hee doe but onely pray before an Image and saith Cassander It were better in these times to inuite men to worship the true Image of God in releeuing the poore Cass Consult de Imaginibuâ— then to worship the work of mens hands and withall concludes Their opinion is more sound which say that an Image neither as it is considered in it selfe as wood and stone neither as it is considered in the nature of a signe or representation is to be adored Lastly Merits looke vpon their doctrine of Merits Dangerous saith Bernard is the habitation of those that trust in their owne merits In Psal qui habitat Vbi tuta firmaque infirmis securitas requiâ—â— nisi in vulneribus saluatoru tanto illiâ— securior habito quantò ille potenâ—â—â— est ad saluanduÌ„ Bernard in Canti Cantic Serm. 61. Againe he proclaimes our doctrine for the safest way in the sole confidence of Christs merits Vbi tuta what safe rest or security can the weake soule find but in the wounds of our Sauiour as he is mighty to saue so dwell I there with more safety and Fryer Walden accordeth with the Protestants in the same beleefe Reputo igitur sanioreÌ„ TheologuÌ„ fidelioreÌ„ CatholicuÌ„ Scripturis sacris magis coÌ„cordem qui tale meritum simplicitèr abnegat c. Wald. Tom. 3. de sacramental tit 1. C. 7. I repute him saith he the sounder Diuine and more consonant to the holy Scriptures who doth simply denie such merit and with the qualification of the Apostle confesseth that simply no man meriteth the kingdome of heauen but by the grace of God or will of the giuer as all the former Saints vntill the late Schoolemen and the vniuersall Church hath written and for a Conclusion of this point Cardinall Bellarmine who doth labour and sweate by subtiltie of wit to maintaine merits of condignity and congruity at last confidently resolues For feare of vaine glory Propter incertuudinem propriae iustitiae periculum inanis gloriae iutissimum est c. Bellar. de Iustif lib 5. c. 7. and by reason of the vncertaintie of our workes Tutissimum c. It is the safest way to place all our trust in the onely merits and fauour of God and from these seuerall confessions I may inferre that the Protestant faith is more certaine more safe and sure more comfortable and euery way more profitable then the Romish doctrine by the testimonie of our Aduersaries themselues for we protest against free will against the Communion in one kinde against Priuate Masse against Prayer in an vnknowne tongue against the worship of Images against the doctrine of Merits all which are receiued for principall Articles in the Church of Rome and yet are acknowledged by the Romanists to want that assurance that comfort that benefit that safety for the soules of the faithfull which the Reformed Churches teach and professe in a different doctrine at this day Sect. 12. Our Aduersaries conuicted by the euident Testimonies of the Ancient Fathers either ridiculously elude them or plainely reiect them IT is no wonder that many Romanists are Testes veritatis Witnesses of Gods truth in the bosome of a corrupt Church but it may seeme strange that such men should establish the antiquitie of our doctrine by their own confessions and decline the certainty and safetie of their owne and that it may yet further appeare these are not forced or feyned allegations wrested to an other sense then their owne men deliuered them I will giue you the expresse words and authorities of the Ancient Fathers themselues whereby you shall obserue that the Church of Rome doth seeke to elude all records and reall proofes in Fathers and other learned Authors touching the chiefe points in Controuersie betwixt vs. Chrys in Homil 49. opus inpers in Math. Credibile est authorem fuisse CatholicuÌ„ opus ipsum doctum sed non videtur esse Chrysostomi Bellar. de script Eccles ad au 398. Touching the all-sufficiencie of the Scriptures Saint Chrysostome saith The Church is knowne tantummodò onely by the Scriptures What say the Romanists to this doctrine Bellarmine answers It is probable the Author was a Catholique but it seemes to be none of Chrisostomes Touching the adoration of Saints Saint Austin saith Many are tormented with the diuell who are worshipped by men on earth what say the Romanists to this doctrine Bellarmine answers Respondeo lo cum hunc fortassè non esse Augustini Idem de sanct Beat lib. 1. cap. 9. This place fortassè peraduenture is none of Austins Touching the Popes Supremacie Saint Austin saith August de verb. Domini serm 13. Thou art Peter and vpon the Rocke which thou hast confessed vpon this Rocke which thou hast knowne saying
harum rerum mentioneÌ„ sâ—ciant quoniaÌ„ c. Bellar. de Indulg lib. 2. cap. 17. either in Scriptures or the writings of the Ancient Fathers but onely out of Moderne Authors C. Caietan If there could be a certaintie found touching the beginning of Indulgences it would much auaile in searching of the truth but because there can be no certainty found touching the beginning of them there is no authoritie of Scripture or Ancient Fathers Greeke or Latine that bringeth them to our knowledge Bellarmine It is not to bee wondred if we haue not many Ancient Authors which makes mention of Indulgences for many things are contained in the Church onely by vse and custome without writing This learned Cardinall confesseth that many ancient authorities are not to be expected for proofe of this doctrine and this seemes to me a strange thing that an Article of faith should want Antiquity and Vniuersality of Fathers which as they pretend belongs to al points of faith it is strange that a Generall Councell should declare them to bee deriued from Christ and yet they should want ancient Fathers to witnesse Christs doctrine I rather beleeue according to the Article of the Creed that the vse thereof is most wholesome for the people for albeit they are granted onely to draw money from them yet withall the Popes Ministers had this benefit by them they sometimes set them to sale for a small price or game at Tables in a Tauerne Guicciard lib. 13. anno 1520. to redeeme soules out of Purgatory as it is witnessed by their owne Authors The Learned Doctors of of the Trent-Councell were not ignorant of this practise and of much more exercised by Leo the Tenth and others of his Predecessors but they were so farre from beleefe that this point of faith should bee deriued from Christ and his Apostles that Ecchius and Thecel and Prierius for want of Scriptures and Fathers laid their groundworke on the Popes authority and consent of Schoolemen Histor. of Trent lib. 1. p. 6. concluding that the Pope not being able to erre in matters of faith and hauing approoued the doctrine of the Schoolemen and himselfe publishing the Indulgences to all the faithfull it was necessary to beleeue them as an Article of faith I will not say it was a straÌ„ge presumption for a Councell to determine an vncertaine doctrine for a point of faith vpon the Popes infallibilitie and opinion of Schoolemen but I will say it is a senselesse and weake faith that giues assent to that doctrine which wants authority of Scriptures and consent of Fathers It was an ingenuous confession of their owne Cunerus Dolendum simul miranduÌ„ c. It is to bee lamented and admired how some Catholiques doe write of Indulgences so timorously so coldly so diuersly Chamier de satisfacti lib. 24. cap 2. so doubtfully as if their reasons were so farre fetched or so vncertaine that without great difficultie they could not proue them and surely if Cardinall Bellarmine or Cardinall Caietan and the rest could haue found better proofes for this point of faith they would neuer haue confessed that neither Scriptures nor Fathers doe bring them to our knowledge especially since no Article of faith can bee created without the authoritie of scriptures and therfore Saint Austins confession shall be my conclusion for their Article of faith If wee or an Angell from heauen preach vnto you any thing concerning faith and life besides that you haue receiued in the Legall and Euangelicall Scriptures let him bee accursed You haue heard the confessions of our best learned Aduersaries witnessing with vs that the principall points of their Faith and doctrine now taught and professed in the Church of Rome were not knowne to former ages whereby we may easilie discerne how the Church of Rome doth obtrude strange Articles of beleife vpon her Proselites which haue no foundations in the Scriptures and want the vniuersalitie and consent of Fathers and although the Priests and Iesuits are bound by an oath to maintaine the Papacie and thereupon they generaly protest that al the Fathers are on their side and the ignorant people out of an affected ignorance blinde obedience easily condescend to that beleefe yet I say it cannot bee denied that the Popes sworne seruants our sworne enemies there best witnesses and our worst accusers haue testified these things both against themselues and in behalfe of our doctrine howsoeuer they may be excused yet sure I am they are diuided amongst themselues consequently want another speciall marke of their Church which is vnity in points of Faith To take a short reuiew of our Aduersaries confessions touching the doctrine of Merits they haue confessed that our Iustification is by faith and Christ Iesus onely they haue confessed that there is no saluation nor assurance in our owne merits but in the mercie and merits of our alone Sauiour and in this confession they intimate the noueltie and vncertainetie of their owne doctrine and in this likewise they acknowledge the antiquity and visibility of our Church long before Luthers daies Touching TransubstaÌ„tiatioÌ„ they haue confessed there is no expresse place of scripture to proue the word nor the meaning of the word they haue confessed the conuersion of the bread into Christs body Antè LateraneÌ„se Concilium non fuit dogma fides Scotus in 4. sentent c. 11. â—3 was not generally receiued by the Fathers they haue confessed before the Councell of Lateran it was not reeeiued for an Article of beleefe In these confessions they plainely intimate the noueltie and vncertaintie of their owne doctrine and by these likewise they acknowledge the antiquity and Visibility of our Church long before Luthers daies Touching Priuate Masse they confessed it was not vsed in the Ancient Church for say they the communion of Priests and people together was practised by the Fathers In this confession they intimate the Noueltie of their Religion and in this they acknowledge the antiquity and Visibility of our Church long before Luthers daies Touching the Seuen Sacraments they confesse the definite and certaine number of Seuen was vnknowne to Scriptures and Fathers they confesse that some of those Sacraments were not instituted by Christ they confesse that all of them are not true and proper Sacraments of the new Law all which on the contrarie are commanded by their Church to bee beleeued vpon a Curse and in these confessions they argue the Noueltie and vncertaintie of their doctrine and in this they acknowledge the antiquitie and Visibilitie of our Church long before Luthers daies Touching the Communion in one kinde they confessed that it was not practised by the Apostles nor the ancient Church for say they Christ did institute in both kinds and the Primitiue Fathers did continue it in both kinds In this confession they intimate the noueltie and vncertaintie of their owne doctrine in this they acknowledge the antiquitie and visibilitie of our Church long before Luthers dayes Touching