S. Augustine's time there were many more heresies that oppugned the Primitive Roman Faith y Reply pag. 8. then hee nameth sects to discredite ours For Perkâ— as the Iesuite hath mistaken his name so his Author if he speake as he is alledged for I have him not hath forsaken the truth there being no ground in the Church of England to produce so vaine a charge But for that noble * Sir Edwine Sands Knight the true inheritour of his Fathers vertues he doth shew in the place cited z In his Relation of Religion that whatsoever unity is amongst us proceedeth from the meere force and vertue of veritie which he accompteth the best and blessedest and which onely doth unite the soule with God And that the Unity of the Church of Rome is but for order in the world c. antecedent before us for which worldly peace they are beholding to their Father and adviser yet he further acknowledgeth our differences are not essentiall or in any part capitall Whereby the Reader may see with what truth he hath cited this Author For the most learned Bilson hee doth onely bewayle the mindes of many men that are not so prone to peace as they ought A complaint that the best age of the Church might have taken up And therefore if the Iesuite will proove our jarres let him forsake such poore advantages that for the most part are raised from Passion and manifest that in fundamentall points we vary one from another or all from the Catholick Church for otherwise it is more then probable that Babell will remaine where the most learned Answerer left it even in the midst of the Roman blindnes SECT IIII. THe most learned Primate as he hath sufficiently shewed the meanes whereby tares that have crept into the Church might bee detected viz â— by having recourse unto the first and best times doth further shew that the like may be done by comparing the state of things present with the middle times of the Church To which the Iesuite replying sheweth himselfe offended not so much to be foyled by his Adversary as to have it knowne This word thus doth doth more perplexe the Iesuite then the blowes which make him smart and therefore his passion expresseth it selfe Why saith hee unlesse you performe it better then thus I see not but your selfe may be crowned an Innovator of idle arguments a Reply pag. 25 No neither of idle demaunds for that is so proper to the popish schooles that no man can deprive them of this catholicke title and least want of succession should make them loose their priviledge the Iesuite hath sufficiently continued it in this his vaine Reply The first of these Arguments which the Iesuite would have accompted idle is comprehended in these words I finde by the constant and approved practise of the auncient Church that all sortes of people men Weomen and children had free liberty to reade the holy scriptures I finde now the contrary among the Papists and shall I say for all this that they have not remooved the bounds which were set by the Fathers because perhaps I cannot name the Pope that ventured to make the first inclosure these commons of Gods people b See the most reverend the Lord Primate his Answere to the Iesuites Challenge pag 9. And hereunto the Iesuite giueth a downe-right answere that hee findes no truth in this his saying first because he layeth not downe where amongst the auncient any such practise is testified to have beene 2ly neither doth he shewe where amongst us he findes the contrary c Reply pag. 25 The most learned Answerer thought it not necessary to produce witnesses to manifest so open truthes whereof the Iesuite could not be ignorant besides he is vaine and wilfull to conclude a thing untrue because the proofe is not particularly urged for who will seeke to prove those things which are most manifest which the Iesuite without declaring his ignorance cannot deny But because he chargeth this most reverend Lord with untruth I will take away that scruple from whence he seemeth to deduce this conclusion and breifly manifest first that it was the constant and approved practise of the auncient Church that all sorts of people had free liberty to reade the holy scriptures secondly that we finde the contrary amongst the Papists that then we may see whether his impudency will deny that which his deceite in this place is willing to cover For the first it is a proposition so cleare that I am perswaded the Iesuite would not have denyed it if he could with safety to himself his cause acknowledge the same Yet although he doth not confesse it I neede not much to trouble my selfe in the manifesting thereof there being such cloudes of witnesses And to goe further then the Priâ—itive times after Christ It is apparant that Gods word was not given to be kept under a bushell but as the sunne in the Orbe of the Church to lighten and irradiate the hearts of his Children as may be gathered from the scriptures penning in their vulgar tongue when they spaâ—e Hebrew To this purpose it was that Moses commaunded the Israelites to * Deut. 6. â— write the law upon the posts of their houses and on their gates And that it was a custome amongst the Church of the Iewes to try doubtfull things by the scriptures may be collected by the words of our Saviour * 10. 5. 39. Search the Scriptures for in them yee thinke yee have eternall life and they are they which testifie of mee And why should the Iewes have sent their Hebrew text to be interpreted if they had conceived that the vulgar use had not beene permitted Also it appeareth 2. Tim. 3. 15. that it was the familiar practise of good people to breed up children in the knowledge of the sacred scriptures And that it was the practise of the primitive times is plaine by the * Act. 17. 11. Bereans who searched the scriptures dayly to try the truth of the Apostles Doctrine and were therefore accounted more noble then those in Thessalonica Neither was it practise onely but the Apostle in those times perswadeth thereunto by shewing the blessing which followed the same Apoc. 1. 3. Blessed is he that readeth and they that heare the words of this Prophesie c. And for the Ages following who can be ignorant that knowes any thing of that which the Iesuite desireth proofe of For Polycarpus to the Phillippians saith I trust that you are well exercised in sacred scriptures d Polyâ—arp ad Philippâ—n Confido benè exercitatos esse in sacris literis nihil vos latet And in Origen his time the reading of these divine mysteries dayly prayers the word of instruction were the nutriments whereby the Spirit e Origen in Levit hom 9. Nutrimenta igitur spiritus sunt divina lectio orationes assiduae sermo doctrinae His alitur cibis his coÌ„valescit his victor
acknowledgeth it no better to afford the people free libertie to reade the scriptures then to cast Pearles before swyne Å¿ Reply pag. 27. which he hath received from Hosius t De expresso Dei verbo Sed sic visum est haeresiarchae nostri temporis qui primus dare sanctum canibus ante porcos ausus est projicere margaritas And it is no marvaile that they so much desire to inclose these commons of Gods people in regard they find not any to bee made Papists by the Catholicke Doctrine contained in them For experience it selfe hath taught them what fruite the reading of these divine mysteries in a vulgar tongue hath brought forth u Hosius de sa vern leg Experientiâ magistrâ didicimus quid fructus ea res attulerit Tantum abest ut accesserit ad pietatem aliquid plus ut etiam diminutum esse videatur The People saith Bellarmine take no profit out of the Scriptures but hurt x Bellarm. De verbo Dei lib. 2 cap. 15. Populus non solum non caperet fructum ex scripturis sed â—tiam caperet detrimentum Experimento idem comprobatur And the Iesuite telleth us a whole legend of tales to confirme this Doctrine y Reply pag. 27. So that it is most apparant by what hath beene already said that the auncient Church not onely permitted all Christians without exception or dispensation to heare and read the sacred Scriptures but also earnestly exhorted them to the practise of those holy duties and that the present Roman exhorteth none permitteth very few to be acquainted with those heavenly Oracles And shall weâ— then deny that Papists have remooved the bounds set by the auncient Fathers and fedde the people with huskes of superstition whom they ought to have nourished with the sincere milke of the word of life unlesse we can point them out the Pope that first attempted to bereave Gods people of so great a blessing But the Iesuite hath an other frame for his defence That scripture which those of the auncient Church had free libertie as he saith to reade was onely such as was approved to bee true and lawfull by the same Church the reading whereof amongst us at this day is as free as ever it was amongst our forefathers z Reply pag. 25. How tenderly doth the Iesuite tread here if this Ice breake sure he will be swallowed up He dare not graunt that the auncient Church gave free libertie to reade the scriptures and therefore pointeth it out as the most learned Answerers assertion as hee saith neither dare he confesse the truth concerning themselves that they deny them to the people as hath beene fully proved yet declaimeth of the desperate effects that are produced by the reading of them neverthelesse would perswade us to beleive 1. that they vary not from their forefathers 2ly that their adversaries have removed those bounds which were set by the Fathers in this point leading yea and driving Christ his flocke out of the wholesome pastures wherein formerly they were fed unto Salvation into the marish weedy and poysoned grounds of their new fangled vulgar Bibles a Reply ibid. For the first of which I willingly assent thereunto if by forefathers he understand those wise grave learned fathers which in watching the Church lost Religion learning languages and suffered Barbarisme and superstition to invade the same But if he meane those auncient lights the vigilant Bishops and Preists of the first and best times as wee take them to be none of your fathers so is it made good that you altogether in this practise vary from them it being most evident that the prime fathers for the edifying of Christs Church exhorted the people to the reading of the scriptures when your forefathers Mr Malone for the advancement of their Templum Domini in which is adored your Lord God the Pope were forced blasphemoâ—sly to inhibite the same b See this proved before in this Section For the second he will never prove it although hee attempt to performe the same by a two fold argument 1. Because our vulgar Bibles are not approved for holy Scriptures by the Church of God c Reply pag. 26 Whereunto I answere first that any mâ—y perceive the Iesuite cannot deny those bookes which we offer to the Church to be divine and revealed from God although â—e dreamâ—th that they have lost their nature by their translation Secondâ—y hee doth calumâ—iate us for the oâ—iginalâ— Canon oâ—t of which wee translate is allowed by the catholicke Church which they cannot say for theirs and the translation by a renowned member thereof which is sufficient for the approbation of the same Yet it may be he would have ours to bee allowed as their vulgar Latine hath lately been by canon in the Roman Church as if the Spirit of God remained at Eckron no word of God were to be found in Israel * 1. Kings 1. 2 3 But we know if it were in their power to approve or disprove it Gregory Sixtus d Consilium Episcopi Bononiae congregat de sâ—abiliend Rom. eccl Consilium nostrum esset ut tua Sanetitas Cardinalibus illis at que Episcopis quos in suis residere eclesijâ— contigerit praeciperet ut Decretales Sextum Clementinas Extravagantes regulas Cancellariae in 〈◊〉 quisque civitate legi ac doceri publicè curet Vtinam legendis hujusmodi libris homines ubique diligentisù incubuissent Neque enim res nostrae in hujusmodi deploratissimum statum ad ductae essent should bee the Canon which should governe the Church the Scriptures should not onely bee cast out but Gratian e Ibid. Ac non item Decreâ—i quod minimè mirum videri debet Est enim perniciosus liber author tatem tuam valde vehementer imminuit licet alicui extollere videatur Nam inter alia negat multis in loâ—â—s posse Papam vel tantillum ad eam Doctrinam adjungere quam nobis Christus ipse tradidit Apostoli docuêre also as too opposite to their intents The titles which they have given to Gods divine Oracles will declare how great affection they beare to the approvlng of them Besides if no translation be the word of God before the Roman synagogue hath approoved it I would know whether Sixtus or Clemens his edition be the word of God As for their vulgar edition by this rule it was no Scripture before the Trent assembly and the Rhemish Translation no Scripture to this houre His second Argument is that as it is not confirmed by Rome so it is disproved by Protestant Doctours themselves f Reply pag. 26. But herein two things are fit to be observed First that the Churches under the government of our sacred Prince did never propose any translation absolutely as without all kind of errour they being the workes of industrious and painfull and yet but men but as a faire helpe and means to
sed iâ— praescripto legis in prophetarum praedictis in psalmorum cantibus in ipsius pastoris vocibus in Evangeliâ—â—aâ—um praedicationâ—bus laboribus hoc est in omnibus Canonicis sanctâ—â—um librâ—â—â—m authoritatibus How fairely this Heretick Augustine opposeth this Catholicke Iesuite And further the same Father in a point of controversie openly professeth We ought not to depart from the authority of the divine Scriptures to which ALONE in this matter faith is to be given n Aug de Gen. ad liâ— l. 12. c. 33. Ab authoritate Divinarum Scripturarum quibus 〈◊〉 lis de hac râ— fides habenda est recedere non debemus And before this Heretick Irenaus a more auncient one in the same booke which the Iesuite directeth us to sâ—e agreeth with us We have by none others knowne saith he to obtaine salvation but by those that brought the Gospell to us for what first they preached that by the will of God they delivered to us in the Scripture that in aftertimes it might be the FOVNDATION and PILLAR of our FAITH o Irenaeus l. 3. â—â— Non per 〈◊〉 dispositionem nostrae salâ—tis cognovimus quam pereos per quos Evangelium perâ—â—nit ad â—oâ— quod quidem â—unâ— praeconiaveâ—â—nt postea 〈◊〉 per Dei 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 crunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this which hath beene spoken we find our Appeale to Scriptures alone as the absolute rule of Faith not to bee the onely practice of Hereticks as the Iesuite would have it but of the most Catholick Fathers themselves indeed so uncontrouled a rule it was in points of faith to be judged by God in the Scriptures that never any Hereticke did deny the same till Papists tyrannizing over the truth brought in new faith which could not be justified by the old rule And as all acknowledged this rule most absolutes so Hereticks as well as Catholicks used to justifie their opinion by other meanes also It is probable that Eâ—nomius was more beholding to his Logick then Scriptures for he is painted out by Alphonsus de Castro as a most cunning Sophister p Alphons Castro adv Haer. l. 5. De Deo haer 10. Eunomius artis dialecticae callidissimus Besides the Montanists when they were overcome by force of argument fled for shift refuge unto Martyrs reporting themselves to have many q Eusebius Eccles hist l. 5. c. 14. Quando igitur in cunctis iftis redarguti argumentis destituuntâ—r admartyres confugere nituntur multos se martyres habere arque illud certum prophetici spiritus qui apud ipsos sit documentum esse dicentes Nay what practises have the Papists for the most part that Heretickes had not somtime they pleaded the Church r Opus imperf in Mat. hom 49. Nunc autem singulatim professores haeresium diversarum dicunt Ecce hic est Christus id est Ecclesia Et illic id est Ecclesia Quia jam non audiendo dogmatum verba sed videndo eorum Ecclesias Christiani scandalizantur infirmi somtime Fathers Å¿ See Dioscorus cited by the most reverend the Lord Primate pag. 24. Alanus Copus Dial. 6. c. 22. Veteres haeretici cum Patres ipsis apertissimè adversarentuâ— cos tamen à se stare magnâ contentione clamabâ—nt Baron Annal. an 431. num 170. Sed mirum dictu quam calumniose ad suam ipserum haeresim astruendam citare ijdem Nestoriani consueverint sanctos Patres quantâque mentiri jactantiâ universos fermè Orbis Episcopos secum sentire somtime Tradition t Euseb Eccl. â—ist l. 5. c. 25. Dicunt Samosateni Majores omnes etiam ipsos Apostolos â—a sensisse ac doâ—nisse quae ipsi nunc dicunt servatamque eam praedicationis veritatem usque ad tempora Victoris qui 13. â Petro Romanorum Episcopus fuit Irenaeus advers haer l 3. c. 2. Non enim per literas traditam illam sed per vivam vocem somtime Councels u Epiâ—tola quorundam 〈◊〉 ad Episcopum Rufuâ—â— apud Binnium inter Acta Conc. Ephesin O Ecumen Tom. 3. c. 13. Noâ— autem in sanctorum Patrum qui apud Nicaeam convenerant caeterorumque qui post illos in Ecclesia claruerunt Eustachij Antiocheni Basilij Caesariensis Gregorij Ioannis Athanaâ—â— Theophili Damasi Romani Ambrosij Mediclanensis reliquorumque qui cum memoraâ—is consentiunt doctrinâ perseveramus c. somtime Miracles x August in Iohan. tract 13. Pontius-fecit miraculum Donaâ—us oraâ—it respondit ei Deus decoelo somtime Visions y August ibid. de uniâ—at eccles c. 18. neither were they so naked but they had your great argument of succession z Aug. Epist 165. ad Generosum Synod Lateran apud Bin. Secretaâ—sive Consult 4. Haec piâ—tatis dogmata tradiderunt nobis qui ab initio praesentialiter viderunt ministri verbi facti sunt eorumque discipuli successores sequenter à Deo inspiraâ—i Ecclesiae Doctores id est sanctae universales quinque Synodi beaâ—orum à Dâ—â— inspiratorum Patrum qui in 〈◊〉 in hanc regiam civitatem nec non in Ephesium primùm in ChalcedonaÌ„ iterum in Constantinopolim in 5. congregati sunt concilioâ— also yet we must be Hereticks because we appeale to the Scriptures as â— most absolute rule of faith Vaenitas vaenitutuÌ„ I would have the Iesuit consider that although some of these blind wretches he nameth could not see God in the flesh yet none of them were so blind that they could not perceive light in the Sun the holy Ghost in the word in the sacred Scriptures they whose impudency durst deny any thing could not deny Gods rule to be the Scriptures For the heretick Maximus as he calleth him if he speake no worse then in defence of the sacred Scriptures we may give him the priviledge allowed to the Devill that sometime he may speake truth as the other acknowledged Christ to be the son of God And to agree with an hereticke in truth is not to be hereticall but as the Iesuite interpreteth his meaning not any whit to regard those sayings which are not Scripture and herein if the Iesuite did us right he would aâ—quit us for we give the auncient Church so much honour that we make her the greatest witnesse of Gods truth though we deny her to be the truth it selfe or rule of faith And whereas S. Hierome is brought answering the Lucifrians that they should not flatter themselves too much because they seemed to have Scripture for what they affirme for even the Devill hath alledged Scriptures which consist not in reading but in understanding * Reply pag. 3â— what is this to us nay with what corruption and falshood doth the Iesuite dragg this place of Hierome against the authors intent and meaning for the Iesuite urgeth it against the authoritie of the Scriptures and their determinative power when that Father presseth the same against a shew
Iesuite make this good in his owne particular calling Bibling Babling Å¿ Reply pag. â—â— We know in this sence every meane may be despised not onely Stephen * Acts 7. â—4 and Paul †Acts 28. 24. Socrates histe Eccles l. 1. c 6. Sabinus qui haerefis Macedonianâ—â— princeps est dediâ—â— operâ his refragatur immo vero cos qui Nicaeae coacti crant impetitos 〈◊〉 vocat 〈◊〉 de vita Constantini l. 2. c. 71. Magis magisque lis accrevit 〈◊〉 〈◊〉 provincias mali illius imperus invaserâ—t but Christ himselfe What Councels ever choaked Hereticks but they croaked afterwards â— It is sufficient if the Scriptum est may stupifie a Devill * Math. 4. 4. 7. amaze a Pharisee †〈◊〉 17. ◠◠〈◊〉 〈◊〉 Eccles l. 1. c. â— Cum amplius â—recenti Episcopi â—unam candemque 〈◊〉 〈◊〉 〈◊〉 exquisitis legis devinâ—â— testimoniis vera fides esse confirmatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—◠〈◊〉 â—◠〈◊〉 〈◊〉 victus ab â—â— peâ—ituâ— deâ—eiverit convict an Arian â— consume Antichrist * 2. Thess 2. 8. in the effect or judgement of others What they themselves conceive hereof is nothing to the purpose the Rule is the Rule though a perverse Hereticke cannot be made to acknowledge it Thus saith the Iesuite we may easily espy the reason why our Answerer refuseth to stand to the verdict of either Church Councell or Fatherâ— admitting onely Scriptures for the judge of his cause x Reply pag. 33 Indeed by this place of Tertullian we may easily espie it is the same reason that mooved the auncient Fathers to urge the generall tradition of the auncient Church against certaine Heretickes of their time which perswaded the most learned Answerer to make use of the like weapons against the Iesuite in regard Papists as ancient Heretickes shift off the Scriptures many times by additions substractions depravations adulterous sences corrupted stiles c But to charge this most reverend Lord with refusing to stand to the verdict of either Church Councells or Fathers c. is one of the Iesuites truths He refuseth them indeed as judges of our faith as the absolute rule seclusis sacris litaris so do your owne y Marsilius def Pa. pa. 2. c. 28. Quas vero ipsorum auctoritate propria prae ter Scripturam protulerunt sententias scripturae sive canoni consonas recipiam quas vero dissonas reverenter abjiciam Non tamen aliter quam auctoritate Scripturae cui semper innitar Aquinas 1. part sum q. 1. ar 8. Auctoritatibus autem canonicae scripturae utitur propriè ex necessitate argumentando Auctoritatibus autem aliorum doctorum Ecclesiae quasi arguendo ex proprijs sed probabi liter Innititur enim fides nostra revelationi Apostolis Prophetis factae qui canonicos libroâ— scripserunt non autem revelationi si qua fuit alijs Doctoribus facta that have any conscience but not as good testimonies to assent to the truth And so farre are they from patronizing the Popish cause that you dare not accept them nisi ex cogitato commento but with mentall reservation of a false comment or a worse interpretation z Index Expurg Belgic pag. 5. Quum igitur in Catholicis veteribus alijs plurimos feramus errores exâ—enuemus excusemus excogitato commenso persaepè negemus commodum â—â—â— sensum assingamus dum 〈◊〉 in disputationibus aut in confliction but cum adversarijs Reply pag. 33. What followes to wit that by the confession of his own forefathers masters fellow Protestants they the fathers were no better then meere Papists a is both falshood and froath for which of our accompt the fathers Papists if the Iesuite knowes them let him produce them but we beleive his weaknes wil be seene before his detection And surely he dreameth to thinke we esteeme the Fathers Papists and slaves to that Tyrant whose usurpations their writings alwayes resisted And how can this hang together Wee acknowledge that for the first 400. or 500. yeares the Church of Rome remained a true Church free from Papall impostures and yet as the Iesuit spareth not to accuse us charge the fathers of the primitive Church c. as Papists to favour of that leaven which they ever cast out and expelled But this the Iesuit hath referred to another place till which time we will leave it Yet whereas the Iesuite still insisteth upon the most learned Answerers words no other Father but God do we know upon whose bare credit we may ground our consciences in things that are to be beleived that rocke upon which alone we build our faith is the foundation of the Apostles and Prophets from which no sleight that they can devise shall ever draw us and thinketh the same are uttered for no other end but to cast by the fathers as little respecting their authority b Reply pag. 33 We take this but for a wizards surmise and a vain repetition we having shewen before that the most learned Answerer hath given the Fathers their due respect and if he should do more hee would deny to God his due reverence You that give too much to Saints and Angels dare not justifie but distinguish your worship How much better is it then to deale plainely and to give unto Fathers that which is theirs and to God and his word what belongeth to them Yea whether is it greater disparagement to the Fathers to make them stoop to God or man We doe the first you doe the last where you dare you purge them they shall not speake one word against Babylon but by inventing some device you will deny them c Vide lit â— and if such dealing will not serve then downe with their buildings giving them no honour at all d Index expurg Hispanâ—ard Quiâ—ogae edit Madilti ann 1584. in fine literae â— Deleatur tota Epistola Vdalrici Episcopi Augustini de â—â—libatu cleri Item totus liber Bertrami presbyteri de corpore sanguine Domini penitusauferatur Lastly the Iesuite saith we will now discover for conclusion of the whole how farre herein the Answerer differeth from those Fathers of the auncient Church of God with whom he pretendeth to have so great affinity And this we will declare by the expresse words of an auncient learned Father Vineâ—â—tius Lyrinensis e Reply pag. 34 c. How willingly the Iesuite would have the auncient Church to be as corrupt as themselves may appeare by this his strugling with one onely Lyrinensis whose words largely translated speake not any thing in effect to prove his intention for who is ignorant that heresies are novelties and that Hereticks would justifie their new follies by the auncient testimonies of the sacred Scriptures neither by them alone but the auncient Fathers also Yet must this prove the Answerer to differ from the Fathers of the auncient Church because with them he useth the rule that was ever received in the Church with more truth and
faithfulnes then Hereticks have done Surely the Iesuite hath payed it here for he that every where dreameth of false logicke in others doth not here speake true sence himselfe Lyrinensis maketh 1. one generall sufficient rule for all things the sacred Scriptures f Lyrinens Duplici modo munire fidem suam Domino adjuvante deberet Primo scilicet divinae legis autoritaâ—e Cum sit perfectus Scripturarum canon sibique AD OMNIA satis superque sufficiat 2ly another usefull in some cases onely g Ibid. Tum deinde ecclesiae catholicae traditione Sed neque semper neque omnes haereâ—â—s hoc modo impugnandae sunt yet never to be used in those cases without Scriptures which is the tradition of the Universall Church h Ibid. Multum necesse est propter tantos tam varij erroris anfractus ut Propheticae Apostolicae interpretationis linea secundum Ecclesiastici Catholici sensus normam dirigaâ—ur In ipsa autem catholica Ecclesia magnopere curandum est ut id teneamus quod ubique quod semper quod ab omnibus creditum est hoc est etenim verè proprièque catholicum The first was used by the auncient Church from the worth that is in it selfe i Ibid. Sibique ad omnia superque sufficiat the other from the perversnes of Hereticks that many times abuse the sacred rule k Ibid. Quia videlicet scripturam sacram pro ipsa sui altitudine non uno codâ—mque sensus universi accipiunt sed ejusdem eloquia aliter atque aliter alius atque alius interpretatur Aliter namque illam Novatianus aliter Sabeilius Bring us now one Scripture expounded according to Lyrinensiâ— his rule l Ibid. Quod ubique quod semper quod ab omnibus creditum est by the universall consent of the primitive Church to prove traditions confession Purgatory prayer to Saints image-worship Free-will c. in your sence and wee will receive it if you cannot confesse the truth that you deale like hereticks and acknowledge that we follow the practise of the auncient times And here I would have the Iesuite consider how many of their owne doe cry the Scripture m Sanders Rocke of the Church chap. 8. pag. 193. They have most plaine Scriptures in all points for the Catholicke faith and none at all against the same Bristo Mot. 48 Most certain it is that from the beginning of Genesis to the end of Apocalypse there is no text that maketh for you against us but all for us though it be more Iudeorum as they templum Domini and further with greater pretended reverence kisse antiquity not that they love either but because the one is not so light as the other to lay open their errours and detect their deformities Moreover whereas Christ made it a note of his sheepe to heare his voyce this good man would have it to bee the signe and token of an Hereticke but if Hereticks make use of Scriptures this confirmes the rule to be what God made it though it cannot justifie their practise that abuse the same And for brutish and wilde interpretations of Hereticks which this Father makes woolvish let the Iesuite cast an eye to their owne and who hath dealt so grossly as they have done †See before pag. 149 â—it b. And although they bragge of Unity and interpretations of good consent yet for any thing we see it is to be suspected when their Popes could not agree about the Text that he as his schollers may faile to accord in interpretation thereof Further I could wish it were examined whether we or they faile in the Rule of interpreting the Scriptures according to the universall tradition of the Church and analogie of faith and then it would easily appeare if this be a note of Heresie who the Hereticks are For the Fathers beleived but halfe the faith according to that you interpret and to make those points traditions of the universall Church which needed decrees to authorize them 1500 yeares after Christ must needes conclude egregious vanity But who knoweth not that you had rather be tried by the Moone and seven Starres which cannot so easily detect the workes of darknes then the Scriptures the fountain of light that will declare the least errour in your doctrine or practise n Clem. Alex Serom. l. 7. Sicut improbi oueri excludunt Paedagogum ita etiam hi arcent Prophetias a suâ Ecclesâ—â suspectas â—as habentes propter repâ—eh ensionem admonitionem Quamplerima certe consarciunt mendacia figmenta ut jure videantur non admittere Scripturas So that we disclaime not the Fathers but in your Phantasies for we allowe them at all times what they ought to have and when by an universall consent they declare what the Apostles delivered to the Church wee grant them a more centrouling authoritie Yet we are not ashamed to distinguish betwixt God and man though you blush not to equall them and to make Gods ipse diceit a convincing rule which we cannot grant to man or the best of men the Fathers and Bishops of the auncient Church where they come alone without the Scriptures Our Iesuite hath done much in this Chapter to wit proved that we preferre God before men and I have shewed that we deny not to men what God hath allowed to them SECT VI. AND least Vanitie should be absent for a little here the Iesuite proceedes to take a veiw How vainely our Answerer excuseth his disclaime from the Fathers a Reply pag. 36 But how vainely he chargeth the Answerers most learned observation will presently appeare Here saith the Iesuite our Answerer meeteth us with the same auncient Father Vincentius Lirinensis who though a great Commender of the methode of confuting Heresies by the consent of holy Fathers yet is carefull herein to give us this caveat that neither alwayes nor all kinde of Heresies are to be impugned after this manner but such onely as are now and lately sprung namely when they doe first arise while by straitnes of the time it selfe they be hindred from falsifying the rules of the auncient Faith and before the time that their poyson spreading farther they attempt to corrupt the writings of the auncient But far-spred and inveterate heresies are not to bee dealt withall this way for as much as by long continuance of time a long occasion hath lyon open unto them to steale away the truth Out of which saying our Answerer inferres that our Heresies being farre-spred and of long continuance have had time enough and place to coyne and clipp and wash the 〈◊〉 of Antiquitie wherein saith hee they have not bene wanting and therefore must not be impugned by consent of holy Fathers b Reply pag. 36 Here is little Vanitie to be seene as yet how the Iesuite will make it appeare remaineth to be done and this hee will accomplish by espying
Church which by the testimonie of venerable Antiquitie wee finde approved to remaine ever free from all errour to that rocke against which the power of hell shall never prevaile to that foundation which Christ hath setled by his promise and made for ever immoveable by his obtained Prayer Reply pag. 6â— How non-erring a Church your Roman hath beene in her head is already declared How infallible a rule of faith your Cheife Pastor hath proved in the primitive times venerable Antiquitie by severall examples hath detected What a rocke Peters pretended Successours have beene when the divell was let loose to split so farre as possible the ship of the Church hath not been left you untold And who can beleive that CHRIST his prayer for Peters faith was effectuall for the POPES when against faith they day he desire to usurpe his kingdome This we Catholickes saith the Iesuite are exhorted to doe by S. Cyrill sayinâ— Let us remaine as members in our head the Apostolicke Throne of the Roman Bishops from whence it is our part to seeke what wee ought to believe This also all Protestants are advised to doe by a Doctour of their owne who as we heard before telleth them that they ought diligently to search out the spouse of Christ and Church of the living God which is the pillar and ground of truth having found her then setting aside all other questions they ought to embrace her communion follow her direction and rest in her judgment y Reply pag. 6â— What Doctor Feild advised Protestants to doe hath beene formerly declared And for what Catholickes are exhorted to doe he urgeth S. Cyrill but from whence From Aquinâ—s z Cyril Alleâ— in Thesauro alleadged by S. Thomas in opusc cont Graecoâ— Reply pag. 6â— who forged it For Cyrill hath no such words His Thesaurus hath no such filth He neither consented unto nor approved this tyranny Hee was one of them that sent the Copy of the Councell of Nice to curbe these pretences before they got head I wonder why the Iesuite added not the like forgery of the Councel of Chalcedon to the same end from the same Author Here wee may see that the best grounds he hath to prove their holy Father to be infallible and the Romane Mother without spots are but authorities taken from deceit But leaving Doctor Feild formerly urged and answered he presents us with these sentences of the Auncient in which saith he as in a pure mirrour they may if they list espy their enorâ—ions disagreement from the truth Reply pag 63 And the first Ancient Father that he produceth is Ireneus All they that are in the Church of God ought to obey saith he unto those Preists who have their succession from the Apostles who together with the succession of their Bishoprick have received the assured grace of truth according to the good will of the heavenly Father And we ought to have for suspected such as withdraw themselves from the like principall succession and joyne themselves together in any other place I say wee ought to hold them as hereticks of a perverse judgment or as schismatickes selfe-liking presumptuous fellowes And elsewhere saith the Iesuite he declareth how such like hereticks are to be conâ—â—â—ed confounded according to the practice of his times to wit in the second age after Christ We confound saith he al those who gather otherwise then they ought how by that Church which is the cheifest the most auncient best knowne unto all men which was established grounded in Rome by the two most glorious Apostles Peter and Paul pointing forth that Tradition and faith which this Roman Church holdeth from the Apostles by the succession of Bishops even unto our dayes After this manner also saith the Iesuite did Tertullian troâ—â—ce wrest those Heretickes whom hee had to deale withal Let them shew unto us if they can the original of their Churches let them rip up the order of their Bishops in â—ueâ—â—ort that by a succession derived from the beginning they prove their cheife Bishop to have some one of the Apostles or Apostolicall men for his author and Predecessour for by this meanes the Apostolicall Churches doe make up their accounts And because the Heretickes then were destitute of all such proofe as Tertullian exacted of them for the maintenance of their cause even as our Adversaries saith the Iesuite are as this day He therefore bringeth in the Catholicke Church upbrayding them with them all Protestants in this manner Who â— God 's name are yeâ— When from whence came yoâ— hither What doe you amongst mine being none of mine By what right O Marcion doest thou cut my â—ood what leave hast â—hâ—â— O Valentine to turne my streames fountaines another way By what authority doest thou remove my bounds O Apelles O Luther O Calvin O Zuiâ—glius The possession is mine I have it of old I enjoyed it before you c Reply pag 69 and 70. All that the Iesuite hath produced from Irenâ—us Tertullian will make little for justifying his pretences if the point be truly considered For there is a bare personall succession which may accompany a false Church as it did the Iewish when the Pharisees saâ—e in Moses Chaire and the Churches of the East when Heretickes invaded the chaires of Catholicke Bishops Secondly there is a Successâ—â—â— not only personall of Bishops Preists but where the Catholick Apostoliâ—all doctrine is continued also The people wee say where this is plaine are bound to receive the Doctrin from Timothie every succeeding Bishop as Timothie â— Tim 1. 14. from the Apostle that established and first published the same Now whatsoever the Iesuite hath brought from these Fathers is no way advantageous for the Church of Rome For first we can shew and have done as good personall succession as the Roman Bishops can claime any Secondly to this our orderly Succession we can and have proved by comparison and consanguinity of Apostolicall doctrin that we are true and Apostolicall Churches Thirdly the Roman certaintie upon which their Profelyres must depend is no firmer by these Fathers testimonies then Ephesus Smyrna Corinth Philippi Germany Spaine France Egypt Lybia Thessalonica c Irenaeus pag. 140 142. Disci te ab Apostoli cis Ecclesijs Habetis Romae Linum Polycarpum Smyrnae ab Apostolis edoctum Tertull. Praeser p. c. 37. Proximè est tibi Achaâ— habes Corinthum Si non longè es â— Macedonia habes Philippos habes Thessalonicenses Si potes in Asiam tendere habes Ephesum si autem Italiae adjaces haqes Romam unde nobis quoque authoritas praest ò est Rhenanus Argum in Tert. de praescript alibi Impress Basil 1521. Tertullianus Ecclesiam unam Apostolicam nulla loco affigit Romanum Ec lesiam ornat magnificae laudis elogio non tamen tantam illam facit quantum hodiè fieri videmus nam Apostolicis Ecclesijs numerat non
velut illegittimum à Leone Pontifice justissiâ—â— improbatum fuit Supponit enim quod Romana sedes tunc primatum habere merucrit cùm Romani orbis imperio potiretur atque adeo non divino sed humane jute caput Ecclesiarum effecta fuerit It might have been that the Councell of Trent or such like might have made good your word but in a true and legitimate assembly of pious persons such as Chalcedon was it would never have beene done for they would have distinguished betwixt pretences and truthes betwixt an hereticall sound and a true allegation Your crambe hath received his answere before to which I referre the reader yet all that is here produced prooves nothing first that the Pope was head that is Praeses concilij head of the representative Church secondly this is declared by a similitude Tu quidem sicut membris caput prâ—â—ras Thou sittest President as the head over the members l Reply pag. 12 which is nothing for will the Pope claime by the similitude and not acknowledge a dissimilitude Balaams asse spake sicut heme yet no man Balaam gave his resolution sicut Prophetâ— yet no Prophet The beast had two hornes like the Lambe but spake like the Dragon * Revel 13. 11. so the Pope may bee sicut caput in usurpation but no head established by Christ Onely your new addition Vineâ— custodia à Salvatore commissa est to whom the charge of this Vineyard was committed by our Saviour sure should bee to some effect yet what makes this to your Papall height Indeed it may prove your Pope a Pastor but not a Prince of the Church For to whom is the custodie of the Flocke of CHRIST committed but to every Archippus Which Flocke I thinke the Iesuite will not deny to be the Vineyard of the Lord So that you see the Iesuite hath done as much as an hereticke for his Dalilah his defiled Mâ—â— he hath pretended her beauty comelines ancient Progenitors when indeed it is all but painting or as he chargeth the Answerer but a flourish And now the Iesuite challengeth the most reverend Primate with breach of Courtesie because in bitter tearmes he inveigheth against him viz t the Pope who never did him any hurt calling him a supercilious Master the King of Pride m Reply pag. â—â— c. But will M. Malone tell us the ground of the Popes milde countenance and courteous behaviour towards the learned Answerer that he never yet did him any hurt It is not I thinke because his affection diswades it but because he is out of his reach †By the Faculties of the Carmelites a coppie whereof being lost in the streetes of â—ublin remaineth in my hands they have power to reconcile Hereticks but you must conceive it is in places where they cannot destroy where their Inquisitionis not in force Facultates concessae â— SS mo D. N. D. VRBANO divina providen P. P. VIII Fratribus Carmelitis Discalceatis infrascriptis in Missione Hibernica alijs Regis magaâ— Britanniae Regnis versantibus 1. Reconciliandi Haereticos 〈◊〉 nationis dummodo non sint ex partibus in qui bus exercetur sanctum Inquisitionis officium not within the compasse of his crueltie for otherwise it is to be suspected that they love him aswell as Crammer Ridley Hooper and the other good Bishops that he sent to Heaven in a Chariot of Fire And this without doubt the Iesuite beleived or else he would not have reviled the most reverend Primate in such a shamelesse manner as hee hath done throughout his whole discourse But what evill hath the Answerer done Iohn the Baptist calleth those wretches which fought against the Kingdome of God a Generation of vipers * Mat. 3. 7â— yet they never provoked him with personall injurie and Iohn the Evangelist calleth another of like temper Abbadon and Apoâ—â—yon * Revel 9. 11. whom he saw by the Spirit of Prophecie to be such a pest to the Church of God as he now proveth himselfe And we have heard of a man of sinne * 2. Thess 11. 3. 4. that the Spirit of God checked with more bitter tearmes then are here given him by the learned Answerer What hath he sinned by being in his appellation too mercifull to usurpation to cruelties You ought then to pardon not to accuse his clemencie Those that have lived in the Popes owne Communion neither thought nor speake so tenderly of him n Aventin Annal Boiorum l. 7. Flamines illi BABYLONIAE soli regnare cupiunt ferre pacem non possunt non desistent donec omnia pedibus suis conculcaverint Ingentia loquitur quasi vero Deus osset Aventin Annal Boiomâ— l. 5. Falsi tum Prophetae false Apostoli falsi sacerdotes emersere qui simulatâ religione popâ—lum decepertâ—â—â—â—magna signa atâ— prodigia ediderunt in templo Dei sedere atque extolli super omne id quod colitur coeperunt Dumque suam putentiam dominationemque stabilire conantur charitatem simplicitatem Christianam 〈◊〉 Bernardus Morlanensis in 3. l. de Contemptu mundâ— Rexo BABYLONIS neither did he deserve it o Greg. VII Regest l. 2. post epist 55. tom 3. Concil edit Binn par 2. Dictatus Papae Quod solus possit uti imperialibus insignijs Quod foling Papae pedes omnes Principes deosculentur Quod illius solius nomen in Ecclesijs recitetur Quod unicum est nomen in mundo Quod illi liceat Imperatores deponere Lib 1. Ceremon Eccles Romanae So that this charge is just for it is not washing feete dissembling titles that can preserve him from being the King of Pride For paint pryde and paint a Cardinall p Nicol. de Clemangis de corrupto Ecclesiae statu c. 10. Si artifet quisque vellet superbiae similachrum offingere nulla congruentius ratione id facere posset quam Cardinalis effigiem oculis intuentium objectando Now I hope you will not deny the Pope to be their King Neither can his vaine pretences of Scriptures or fathers free him from being a supercilious Master in regard hee wil be the onely Doctor and Master of the Church for who knowes not that Christ must teach by his glosse q Hosius in fine libri de expresso Dei verbo Quod Ecclesia docet expressum Dei verbum esse quod contra sensum consensum Ecclesiae docetur expressum Diaboli verbum esse and servus servorum given in humilitie is but the contrarie of his practicall pryde r Aventin Annal. Boiorum â—7 pag. 547. Quiservus servorum est dominus dominerum perinde ac st Deus foret esse cupit Sacres coetus atque concilia statrum imo dominorum suorum aspernantur So that we see Dioscorus his saying is well applied and the Iesuite hath said nothing materiall in opposition against it he likes it not that Heretickes were used to forsake Scriptures and adhere to Fathers and herein consists the
strength of his confutation Now as this of Dioscorus hath not beene received by him with any good relish so what the most reverend Primate saith further in this particular is displeasant also I will put them downe at large that the Reader may observe this Astmaticall Iesuite in this particular to pant for breath Neither neede we wonder saith the most learned Answerer that he should beare us downe that the Church of Rome at this day doth not disagree from the Primitive Church in any point of Religion who sticketh not so confidently to affirme that we agree with it but in very few and disagree in almost all Å¿ See the most reverend the L. Primate his answere to the Iesuites challenge pag. 24. To the first the Iesuite saith it is his constant assertion that the Church of Rome at this day doth not disagree from the primitive Church in any point of Religion t Reply pag. 89. Secondly that neither the learned Answerer nor any of ours have ever yet beene able to disproove the same to this day how eagerlie soever they have set themselves against it u Reply pag. 89 Thirdly having no more to say then what his foremen have said before him he referres the Reader to his sound and pregnant evidences throughout the whole volume in the particular points propounded x Reply ibid. To the Iesuites first Assertion I answere that the Iesuite is neither Pope nor inspired and therefore may erre To the second the Iesuite must deny what Protestants have learnedly performed or else betray his God on earth and so breake his mancipiall obligation but as they use to deny any unjust thing whereof they are convicted so of necessitie must they not confesse that evidence whereby they are overthrowne It is as bad as heresie for them to give our writers their merit y Possevin Bibliothee select p. â—30 Vniversa igitur hac â—tactatione haeresim sapit quod Lutherum Calvinum Melancthonem caeterosque nominet honorifice they deny them the honour of their morall partes and therefore have their quidam doctus and tearmes of that cut z Index Hispaâ— fol 148. Bucerus Theologus Deleatur verbum Theologus Ibid Hulderico Zuinglio Theologo Delcatur Theologo Ibid. p. 204 Supprimatâ—â— nomen Calvini ponatut studiosâ—s quidam Now for your last your reforment to your evidences we accept your motion and if in them be found any thing else but corruption and confidence we will confesse you hold with antiquity But the question is so farre from being resolved that your indeavours have made your cause more full of jealousie in regard you have stuffed your volume not as you pretend with multitudes of convincing evidences but with counterfeit authors impertinent allegations as hath bene already discovered and will be further made apparant in the examination of your reply Yea you have cast behinde you all modestie in handling the testimonies brought against you by the most learned Answerer some passing by altogether as unanswerable as in the point of Free-will and others slightly passing over as in many points of your Reply Another of his Assertions is that we agree with the Primitive Church but in verie fewe points of Religion and disagree in almost all z Reply pag. â—9 The most reverend Primate in his answere would know where he should find those few points in which we agree with the ancient Church whether in the points controverted betwixt them and us or else in the whole body of that religion which we professe dare the Iesuite acknowledge our agreement with the Primitive Church in the first Then he must confesse themselves to varie from us where wee agree with Antiquitie and so leaveth small credite unto himselfe who with the same breath hath given out that the present Church of Rome doth not disagree with that holy Church in any point Doth he by those few points wherein he confesseth we do agree with the ancient Church meane the whole body of Religion professed by us Who sees not then the height of impudency Can those points be esteemed few which in truth containe the Apostles Nicene and Athanasian Creeds Do we not adhere to this Religion see our Liturgy doe we not judge heresies by this rule viz. Scripture Creeds and foure first generall Councells See the Statute * Anno 2. â—â—â—zab inter statut Hiberâ— pag 267. if we approved equivocating as they learned of Arius they might suspect us that we speake not as we beleive as they usually practise but our words being plaine our profession loathing your practises especially in points of faith and religion what ground had the Iesuite for these outdaring and outfacing calumnies See the Iesuites defence at large I doubt not but if your cause were good you are of abilitie and learning enough to frame an Argument more soundly and to divide more judiciously then heere you have done For every schooleboy may discerne that by those few points wherein I confesse you agree with the ancient Church I could not 〈◊〉 either of these your two sorts of articles at all b Reply pag. 89 The Iesuite hath bestirred himselfe heere to goe from this Dilemma for first he rayles and revyles the whip the division that afflicts him as if it might more judiciously have bin done and indeed with a schoole-boyes reason because it smarts For how proves he it not judicious but because it cannot cohere with his former words A wise reason The division detects the incongruity of the Iesuits assertions therefore it might more judiciously have bin done proh sapientiâ— But the Iesuite by his confession acknowledgeth that he could not meane these words of our agreeing with the Primitive Church in very few points of Religion to have relation either to the points in controversie betwixt them and us or to the whole body of our Religion and that this is so plaine that a schoole-boy may discerne it And now I would gladly know of the Iesuite a third member that doth not lye under the whole body of our Religion or our negative refutes as they tearme them of their Positions additionall viz t the points controverted betwixt us The Iesuite promiseth something If you urge me saith he to declare what points of Religion thâ—se are wherein I confesse you do agree with the ancient Church c Reply pag. 90 Indeed this is the thing we would know but instead of their enumeration he giveth us a repetition I say again they are but very fâ—w e Reply ibid. an addition yea sâ— few that we may boldly say they are just none at all f Reply ibid. If this be not a meere Bull carry me to your Cloister make a Iesuite of me we agree in few and yet in none at all Christs little flocke might be no flocke if this were sence If here the Iesuite be not amazed let the Reader applaud him For if we agree in none with the ancient Church why doe you
agree with us in any why dâ—â— you beleive one God three 〈◊〉 Christs incarnation crucifixion resurrection and his last comming to Iudgment c. Such as accord therewith in none at all are not heretickes or schismatickes but 〈◊〉 Atheists and Infidels and who 〈◊〉 not but every gâ—pe of the Iesuite is ad oppositum and crosse to himselfe And here wee shall see to what shifts this Iesuite flyes for shelter the question is whether wee agree with the ancient Fathers in points of Religion the Iesuite answeres sometimes in very few an other time in none at all here to justifie this lashing Hyperâ—ole he tells us That howsoever some few points might be assigned in the outward profession whereof you will say you doe not vary from the common faith of Primitive times yet whilst we can shew that in very many points you beleive contrary thereunto and that with all you hold not with the Church Vniversall but have departed from the same we may not yeeld unto you that your inward faith can bee true and sound in any one article whatsoever notwithstanding that from the teeth outward you make professioÌ„ of this your imaginary agreemeÌ„t never somuch g Reply pag. 9â— All which is sliding and beside the point for we speake here of doctrine as in truth of position it doth agree with the ancient Church and not as it respects the act of beleife in the sincere receiving and imbracing of it Suppose we have with us as great a dearth of Saints as you at Rome that Protestants were as bad as 〈◊〉 Popes h Geneb 〈◊〉 in ann Christi 901. Pontificâ—â— circiter â—0 à virtute majorum prorsus defecâ—runt Apotactici Apostaticive potius quà m Apostolici yet notwithstanding this will not make the Apostles Creed to be no ancient faith neither the ancient doctrin which we hold to be hereticall Who doubts that the denyall of one point of the foundation perversly or expresly atleast makes the beleife of all the rest uneffectuall but what will the Iesuite inferre from hence that therefore we have not in the confession of our Church one point of Religion that agreeth with antiquitie We might as well argue that Arius Nestorius a Iesuite had no true and sound inward faith therefore they agreed in no particular doctrines with the ancient Church Or would this consequent found well Many of your Popes have had no true inward faith being such monsters as you have painted them therfore they agreed in no point of faith with the Primitive Church if this conclude well what will become of Papists who are only Catholickes by dependance whose faithes are judged by their adherence to their Head The Iesuit now runs to another shift that of calumnie charging us that we make profession of the ancient faith with an imaginary agreement from the teeth outward i Reply pag. 90 I must confesse we are not so zealous for that doctrin the ancient Church hath taught us the rooting out of your innovations as we ought to be pardon us this but whether you or we embrace the faith of Christ practised and taught in the ancient Church with more sincerity it is not here to be judged but must be left to him that knoweth the secrets of hearts And now we may see how impertinent the Iesuites allegations are Augustin saith that Schismaticks separated from the body of the Church are not in the Church that hereticks schismaticks cannot be profâ—â—â— by the truth they hold with the Church being in their heresie schismâ— that those that keep not communion with the Church are hereticall antichristian according to Prosper k Reply pag. 90 Who denyes this wherin makes it against us If we acknowledge things in controversie that Rome were the Church our selves schismaticks heretiks it were somthing yet nothing to this purpose neither of strength sufficient to prove that we agree not with the ancient Church in any doctrin of faith or point of religion as he should here manifest so that we see his ouâ—facing cannot protect his impudency but that he speakes vainely in charging us that we agree with the primitive Church in very few articles of Religion and just none at all And here Augustine and Prospers wordes are their cut-throats who not only reject coÌ„munion with the Catholick Church but judge that Catholick body to be a schisme and hereticall because it will not joyne in communion with themselves if Augustines and Prospers words may convict a Pope they have force in them sufficient to performe it for though he hold all the doctrine of the primitive church in shew yet fayling in the point of the Church denying the authority thereof and preferring his simple power before the 〈◊〉 authoritie of all the preists of God against the streame of antiquity and the two 〈◊〉 generall Councels of Constance Basill Is it not sufficient to bring him within your capitall letters that his holines and others of like sanctity ARE NOT IN THE CATHOLICKE CHVRCH AT ALL. And thus you see that the Iesuite doth both deceive himselfe others when he would perswade that upon paine of eternall overthrow all mustadhere to the Pope who indeed is taken by them for the ancient Roman Catholick Church And also that the doctrine of the Church of Ireland is sincere and agreeable to the foundation neither by heresie forsaking the doctrine delivered by Christ his Apostles imbraced by the ancieÌ„t Church neither by schisme departing from the body of Christ making their faith uneffectuall But that rule of faith saith the most reverend Primate so much coÌ„mended by Irenaeus Tertullian the rest of the Fathers all the articles of the severall Cteedes that were ever received in the ancient Church as badges of the catholick profession to which we willingly subscribe is with this man almost nothing at all none must now be counted a catholick but he that can conforme his beleife unto the Creed of the new fashion compiled by Pope Pius the 4. some foure fifty yeares agoe l See the moâ—â— reverend the Lord Primate his Answere 〈◊〉 the Iesuitâ— challenge pag. 25. The Iesuit tels us that he hath already made it knowne how far we have strayed from that rule of faith m Reply pag. 91 and we tell him againe that he is deceived in the wanderer and that we have manifested it also and that we doe willinglie subscribe unto all the articles of the severall Creedes that were ever received in the auncient Church although the Iugler †Iesuita est omnis home is jealous we intend nothing lesse then what we say n Reply pag. 91 But it is Iesuitisme to remoove the tongue from the heart equivocating you defend we abhorre it why doe you suspect us but upon a sudden the Iesuite flying from this calumnie without one word to justifie it but his detraction or Iealousie is rapt up with admiration shall
antiquitie rejecting sundry points which the major and sounder part of the auncient Fathers did teach in the Church r Wadding legat de Concep Virg. Mariae Sect. 2. orat 9 §. 6. mâ—â— 31. â—lures sunt graviores ij quos supra retuli contra quos cum alijâ— definitum est circa animaâ—uâ— ante diâ—m Iudicij beatitudâ—â—em Plures gra viores contra quos docet ecclesia Aâ—gelos esse spirituales Plures graviores contra quos â—el quibus dubitantibus dâ— varijs libris Scripturis Canonicis â—oâ—umque editionibus plâ—tâ— sunt statuta ab Ecclesia Multi graves sunt quos quidam citant â—t volunt â—â—nsisse ipsissâ—â—am hanc Virginem actualitâ—r peccâ—sse contra quos tamen actualem ejus inâ—oâ—enâ—iam 〈◊〉 â—â—â—dit Ecclesia Aliaque multa sunt hâ—jusmodi And if his confidence in this kinde of reasoning be so strong why doth he after labour to manifest us for Novelists when Bristâ— acknowledgeth That some there have bene in many ages in some points of the Protestants opinions Å¿ Mot. preâ— et Mot. â—â— And Reinerius hath as before Pag. 〈◊〉 〈◊〉 in Margin hath beene shewed derived our doctrine condemned by you in the Leonistâ— from the Apostolicall times Whereas he saith that the most learned Answerer may much more be ashamed to tearâ—e them prophane and Hereticall when he is not able to finde out as I said before saith the Iesuite that either by authoritie of Church Councell or Fathers they have beene condemned for such Reply p. 109 I have answered hereunto before x Pag 99. and but even now told him out of Tertullian that whatsoever savoureth against the Truth is Heresie y Aboue lit p. but if a point as Bellarmine affirmes may be defined usu ecclesiâ— z Bellarm. de Reliq sanct c. 6. 〈◊〉 determinata â—rat usu totius Ecclesiae why may not the precedent Non-use of the Church condemne their intrusion of those points which the Church in her best times never practised And if no points of Religion can be prophane and Hereticall but such as are condemned by authority of Church Councels and Fathers I desire the Iesuite that he would forbeare to style us either Heretickes or prophane untill he can produce one Article of those agreed upon in the Synode held at London in the yeare 1562. concerning which he and all his Complices have beene Challenged †In the Lord Primate his Prefacâ— to the Reader before the Answere to the Iesuites Challengâ— but have given no Answere thereunto that hath beene condemned by authority of Church Councels or Fathers within the first 500. yeares Now the Iesuite vainely conceiting that he hath freed themselves from the imputation of Novelty proceedeth in this manner Let us as heretofore we have often done retort his tearmes upon himselfe and make him swallow downe his throat the shamefull reproach of Novelisme a Reply p. 10â— Here is a Champion in campis Gurgustidonijs Hee tels strange things monsters of his owne labour yet very few I thinke will beleive him But how will he performe this Why by proving that Martin Luther was the first broacher of the Protestants Religion b Reply ibid The Iesuite I suppose knowes that the Apostles were first called Christians at Antioch though the Reformed Churches are mistyled by them after Luther began to Preach But let them prove the Doctrine as new as the name they have given it otherwise they vainely contend Whereas he is further of opinion that this same cannot be more strongly proved then by the open confession of the said Luther himselfe c Reply p. 109. c. To This I Answere that if Luther should speake as the Iesuite beareth us in hand yet this should sway no more with us then Tetzelius did with Luther when he preached for Indulgences But I know not how this Iesuite is turned out of the way for we finde him snarling at a Latine worke formerly set forth by the most reverend Primate but never answered by any Iesuite wherein he hath pointed out a continuall succession of his Church for many ages before Luther but with such unfortunate event as even his own if we might beleive the Iesuit have judged him ridiculous herein d Reply ibid. And for what reasons I pray you Because first of all saith the Iesuite he tooke upon himselfe a taske impossible to be performed when he went about to search and to finde out his Church in those times wherein by the confâ—ssion of his owne learned Fathers and Brâ—thren it was invisible and not able to be sâ—â—nâ— Reply p. 1â—â— This wil be be tryed in the examination when the Iesuite will entreate one of his Brethren to examine the same and answere it In the meane time he chargeth us falsly to hold the Church absolutely invisible For if the Church be considered as containing all of all ages that beleeved the truth this wee say is not totally visible the greatest part being in Heaven If wee take the Church for those which are sinâ—â—re in their profession and are true members of CHRIST 2. Tim. 2. 19. Then we say that an humane eye cannot behold any member thereof but by probability and conjecture If foâ— the people that professe and the Pastors that teach the faith of CHRIST in severall ages this we say was never totally invisible but was knowne to them that professed the same though to persecutors that contemned the faith 2. Cor. 4. 3. or sought to oppresse it Rev. 12. 14. it might many times be hidd So that all the places brought by the Iesuit may be answered by that which hath bin said for some speak coÌ„paratively in regard of the outward glory of the Roâ—an Synagogue some in regard of precedent times some in regard of the world that persecuted them But doth the Iesuite conjecture that the most reverâ—â—d Primate thought by that booke to declare the Church in her succession as outwardly visible and glorious as Râ—me This was not his inâ—ent but to declare that there were many that professed the truth of CHRIST in all ages though under persecution in the succession of the Babylonish tyrannie And this the Iesuit might have observed if he had read the same for by the place of Ambrose in the Title-page we may conceive that his intention was to shew that though the Church be in condition many times like the Mâ—â—ne at full decreasing increasing yet it euer doth remaine a Church and such a one whose motions may be discerned and described f Ambros Hâ—xâ—â—â—er l. 4. c. â— Ecclesia vide tuâ— sicut Luna dâ—ficere sed noâ— dâ—ficit obâ—â—â—â—ari poâ—â—â—◠〈◊〉 〈◊〉 〈◊〉 Secoâ—dly saith the Iesuite he bringeth in for Pillarâ— of his successive Church Waldo Wicklife and Husse g Reply p. 110. Here is sufficient to shew that the Iesuite doth not care what he saith nor feareth to censure things that he never saw For it is câ—â—are
his Apostles but to stop that which the Iesuite might insinuate that we confessing them of the prime ages to have had the true religion should confesse all things practised by them to be from Christ or Apostolicall or that they imbraced no error in practise or in remote deductions which were not fundamentall To which question he saith the Answerer returning a three fold answere commeth at last very quaintly to prove that which full well he knew before to wit that he cannot tell b Reply ibid. Here the Iesuite thinketh he hath stab'd the Answerer and got the cause but by the way his follie is apparant For who knowes not that a partie may gaine his cause aswell by excepting against a foolish question as answering â—t Respondere dicitur creditor cum solvit c Cic lib. 16. ad AtticuÌ„ epist 2. much more when he excepteth against the specialtie and proves it â—retended onely and of no faith You and your brethren perceiving your owne weakeâ—esses are from Armes and valour driven to foxe-holes turnings and windings and fearing Gods truth will deny you shelter you hope to stoppe the prosequution of his Prophets by blocks that you cast in their way as interrogating where Vnitie where Succession where Visibilitie where your Commission to reforme and here What Bishop of Rome did first alter that Religion c. as if there were no certaine assurance of Religion without knowledge of these things Ahabs false Prophets when they were astonished by the true Prophet Micaiah interrogate * 1. Kings 22. 24 which way went the spirit of the Lord from mâ—e to speake vnto thee The Prophet answers neither East West North or South but manifesteth the truth of his Prophecy by other demonstrations Behold saith he thou shalt see in that day when thou shalt goe into an inner chamber to hide thy selfe What was the true Prophet ignorant of the place of the false Prophet his seduction if the Iesuite affirmeth this what makes it for Roman puritie that a Prophet now is ignorant of the time of the Roman Apostacie Did he conceale it onelie and yet satisfied the demand an other way then the Iesuite expresseth himselfe for a seduced Prophet when he concludes the most reverend Primate cannot resolve his demand because he hath pleaded by an exceptive answere In thâ— strictnes of legall processe where the least omission nullifies a cause one may except against the Iudge the jurisdiction much more against interrogatories exhibited and although some exceptions are vaine and frivolous yet some are peremptorie which turne backe the intention of the prosequutor neither can they be avoyded of the adversary d Calâ—er Iur Quae intentionem persequentis semper perimunt nec possunt evitari ab adversario And such will these three proove though he could wish them as he stiles them tedious and impertinent He would further perswade as if the reverend Primate had wholly travailed against his conscience and there vppon chargeth him to seeme ignorant of the originall of that which otherwise he knoweth c. and all this least he should give any advantage to their side and so makes his whole worke to wheele vpon the two fickle poles of want of knowledge and want of sinceritie the first voluntarily affected the second through extremitie vnnaturallie imbraced c Reply pag. 1. Papall omnipotence cannot make a stinking breath smell sweet What fumes are these that this Iesuite rayseth against so sincere and sacred a breast But let him burst with his Iambicks I dare say of him as the Philosopher of himselfe He will so live that none will beleive his report Neither doe I doubt but it will appeare in the examination that this Iesuite his whole endeavour hath bene rather to justifie his faction then to declare the truth that what he chargeth the most reverend Primate with as affected and vnnaturally embraced will bee found naturallie in him even as inherently as his pretended Iustice without any affectation at all An examination of his first Section THe most learned Primate in answering the question doth except against it as a vaine demaund and for confirmation thereof bringeth three reasons 1. The Roman dunghill was not raised in an age therefore vaine to demand In what Popes dayes c. 2. That the Roman Apostacy is a mystery of iniquitie that stole into the Church disguised cloaked with the name of Pietie so that those which were watchfull against open heresies might sleepe when these entred or have an hand vnawares to bring them in 3. Errors have oftentimes but a base birth which although it was obserued by some that lived in the age wherin they were produced yet intract of time their beginnings might be forgotten The Iesuite in his Reply to takeaway these Answeres asketh another question Sect. 1. Whether the abovesaid demaund bee a vaine demaund or no And then vndertakes to shew Sect. 2. How vainely our Answerer prooveth my demaâ—nd to be vaine Let vs examine the 1. Whether the abovesaid demaund be vaine or not The Iesuites Colledges were not builded when Salomon wrote his Ecclesiastes there can no vanity dwell with them And because he knoweth that a Iesuite is not to be trusted vpon his bare allegation he will proove it by a threefold coard which he is confident will not easily be broken The first of which is this We charge the Church of Rome with heresies and therefore we ought to point out their beginning He confirmes this by Ierome and Tertullian that the way to confute and convince heresies is the reducing of every one to its beginning That heresies want not beginnings hee produceth Vincentius Lyrin that there was never heresie but sprung vp vnder a certaine name in a certaine place at a certaine time and further illustrates this out of Irâ—â—aâ—â— that before Valentinus there were no Valentinians nor before the Heretick Marcion no Marcionists f Reply pag. 1. That this proofe wanteth life is easily apparant For first a question may be vaine substantially Secondly relatiuely and in order to the effect as Salomon stiles all inferior things vaine yea vanity it selfe no way able to produce perfect happinesse The Iesuite by this Question In what Popes dayes c intendeth to free the Church of Rome from all charges of Heresie and Apostacie and in this manner it was pure and vndefiled for 500 yeares and if wee know not when it lost its puritie she must needes remaine pure vndefiled and perfect in her Chastitie still Now our learned Ecclesiastes cryeth out Vanitie of Vanities making it clears that although this question could not be answered yet she might turne Apostaticall and Hereticall and therefore concludes it a vaine demaund which produceth not the expected effect Neither hath our Iesuite spoken any thing to free his Interrogatorie of this iust charge What he speakes from Ierome and Tertullian we deny not that the way to confute heresies is to bring them to their beginnings but this
5. Indeed your Religion consisteth of one point absolutely and simply Papall supremacy and we doubt not but if that were overthrowne all the Fabrick of your late Roman erection would quickly fall to the ground yet the Catholick faith is not such it consisteth not of one only article neither is it everthrowne by the intrusion of every errour for this being granted if we can shew you the time when Indulgences g Roâ—â—ens Art 18. In principio nascentis Ecclesiae nullus fuit Indulgentiarum vsus or any other errour crept into the Church of Rome you must then conclude catholick religion throughout the world was overthrowne a conclusion forced from shame And let all men judge whether this be not a desperate advantage given to free himselfe from the present danger Neither can the Iesuite from his confidence of Roman puritie glory as he heere hath done in regard he seemeth to have changed his opinion before hee printed halfe his booke curbing his lavishnes and making the Church of Rome free not from all errours as heere he doth but from spots of misbeliefe only h Sect 9. which I feare he will be forced to flye vnto hereafter when hee shall examine his owne iollity in this particular For who brought in that doctrine that the Pope is Lorâ— over all or did extend Indulgences to your Purgatory flames but Boniface the 8 if wee beleive your owne Agrippa i De vanitat scient cap 61. Hic est ille magnus Bonifacius quia tria magna grandia fecit primum falso oraculo deluso Clemente persua sit sibi cedere Apostolatum secundum condidit sextum Decretalium Papam asseruit omnium Dominum tertium instituit Iubilaeum indulgentiarum nundinas illasque primus in Purgatorium extendit Besides this in Leo k Ser. 4 de quadragesima Cùm ad tâ—gendum infidelita tem suam nostris audeant interesse mysteriis ita in Sacramentorum communione se temperant interdum ut tutius lateant ore indigno Christi corpus accipiunt sanguinem autem redemptionis nostrae haurire omnino declinant the great his time it was a note of a Maniche to communicate in one kinde yet now wee fee it is practifed by them which would perswade the world that they are Catholickes and although they may quarrell that the cause is different yet they may see the act of omission onely condemned by Leo the Pope Also in the Primitive times the Sacrament was received by the faithfull in both kindes in the Greeke Church till Cassanders l Consult Art 22. initio Satis compertum est vniversalem Christi Ecclesiam in hunc vsque diem Occidentalem vero seu Romanam mille amplius à Christo annis in solenni praesertim ordinaâ—ia huius Sacramenti dispensatione vtramque panis vini speciem omnibus Ecclesiae Christi membris exhibuisse time in the Westerne or Roman Church for above a 1000 yeares and yet in the Councell of Constance Henricus de Piro Iohannes de Scribanis m Concil Constantien Sess 13. apud Binium stiled it Mos perversus and the whole Councell decreed against it Concupiscence the Apostle calleth sinne but yet it is now no doctrine of the Roman Church for the contrary is decreed in the Trend Councell n Concil Trident. Sess 5. Hanc concupiseentiam quam aliquando Apostolus peâ—â—atum appeilat fancta synodus declarat Ecclesiam Catholicam nunquam intellexisse peccatum appellaâ—i quod verè propriè in renatis peccatum sit sed quâ—â— ex peccato est ad peccatum inclinat Si quis autem contrarium senserit anathema sit And many more may bee found out if I did desire to muster vp your iniquities in this kinde But it shall suffice for the present to referre the Iesuite and the Reader to the Catalogue of the right reverend the Lord Bishop of Derry o Lib. 3. de Antich cap 6. Catalogus veterum haeresum quas Ecclesia Romana renovâ—â—it c. which when Mr Malone or his whole Tribe hath fully answered I may conceive he had something besides his wilfulnes to breed his confidence in this opinion In his examination of the second exception against the Demaund hee hopeth to enervate it by his observations therevpon the first whereof is that therein the Answerer supposeth our catholicke Doctrine to bee that Apostasie which the Apostle speaketh of 1. Tim. 4. 1. 2. p Reply pag. 5. And here our Iesuite wisely collecteth for the learned Primate doth neither acknowledge your Roman Church either in Diocesse or ad extra for Catholick neither your additions mixtures for Catholick Doctrine any more then Saul * 1. Sam. 10. 11 for a Prophet because he got amongst the Prophets as your deceipts have crept into the Creed But yet that by your corrupt mixtures and declinings is truly accomplished that Prophecy 1 Tim 4. hee makes little doubt And what abuse is done heerein to your glorious Synagogue why should not false doctrines and novelties fall before the auncient and radicall truth as Dagon †and false gods before the Arke Nay what doth the learned * 1. Sam. 5. 3. 4. Primate suppose that was not deprecatively expressed in your Trent-Councell by a Bishop q Cornelius Bishop of â—iton â—0 of your owne for if to fall from Religion to Superstition from Faith to infidelitie from Christ to Antichrist bee not an Apostasie let the Iesuite declare what it is But the Iesuite would faine know in what sence wee take Apostasie whether as it designeth an vtter Revolt from the faith of Christ which the Iesuite is confident they cannot bee charged withall Because elsewhere the learned Primate confesseth that men dying as hee saith in our Religion doe dye vnder the mercy of God r Reply pag. 5. What doth the Iesuite meane by this Doth he thinke the most learned Answerer by their Religion did poynt out Ignatius his plat-forme or the Religion of their Holies Francis and Dominick Were any of their other Religions conjectured at which are imployed to frame Christ a Religion by policie that their Master might obtaine a Monarchie by fraude Surely whatsoever the Iesuite may conjecture these will finde but little shelter for their securitie in that sermon But if this Interpretation square not who doth hee then meane by men dying in our Religion if those that lived in the Roman Communion then his collection is vayne also For who can doubt that some may bee saved there without casheering of the Apostasie tâ—eâ—ce Many followed Absalom * 2 Sam. 15. 11. that were true of heart and yet the Iesuite will not deny a Rebellion against David and falling away of the People from him The high places were not taken away and yet Asa's †◠Chron 25. 17. heart and many others no doubt were vpright all their dayes Iudas * Acts 1. 18. may betray Christ and hang Demas †2
of God did execrate and abhorre All which is fully justified out of ancient monuments by the most learned Answerer f See the most reverend the Lord Primate his Answere to the Iesuites challenge pag. 461. 462. 463. And his booke De successione statu cap â— the Iesuite being tongue-tyed replying nothing thereunto But were there no seedes of Heresie in that age Bellarmine is willing to have it so and the Iesuite is confident in the same opinion but the truth is Heresie was embraced of them which should have resisted it otherwise there would not have been so many fruitlesse complaints as holy men powred forth in the immediate following times Yet how shall wee make a true search for Heresies in this age when Bellarmine himselfe confesseth that it was vnhappie as affording neither writers of any worth nor Councells g Bellarm. in Chronol Vâ—de hic Seculum infelix in quo nulli Scriptores illustres nulla Consilia It seemes wee must be beholding to their experiences which did observe somthing when they did awake Genebrard then telleth us that for almost 150 yeares Pontifices circiter 50. à virtute majorum prorsus defecerint Apotactici Apostaticive potiùs quam Apostolici About fifty Popes altogether fell away from the vertue of their Ancestors being disordered and Apostaticall rather then Apostolicall h Genebrard Chron in Annum Christi 901. Others relate that the Devill got power to elect him whom Papists now would have to be as an infallible oracle to direct to Heaven i Platina in vitâ Silvestri secundi Gerebertus ambitione et diabolicâ dominandi cupiditate impulsus largitione primò quidem archiepiscopatum Rhemensem inde Ravennatem adeptus Pontificatum postremò maiore conatu adiuvante Diabolo consecutus est hac tamen lege ut post mortem totius illius esset cuius fraudibus tantam dignitatem adeptus erat Aenaeas Sylv. in comment de gestis Basil Concil lib. 1. Nec â—â—â— fugit Marcellinum iussu Caesareo idolis thurificà sse alium vero quod majus horribilius est diabolicâ fraude Romanum pontificatum ascendisse Others amazed mourned for the Church as if in Rome Sathan had beene at liberty in perniciem totius Ecclesiae to the destruction of the whole Church k Baron Annal. toâ— 12. an 1170. And many not long after wondring at the face of the Church concluded that Antichrist had placed his seate in the Church of God l Vide reverendum doctissimum Episcop Derens de Antichristo l â— cap. 9 Could all this be effected and not one error creepe into your Church to bespot the Roman Puritie I might tell you that the opinion of the grosse and carnall eating of Christ in the Sacrament had so little admittance in the Church before this carelesse and snorting time that in the precedent age it was scorned of the most learned in the Christian Church Rabanus Bertramus Iohannos Scotus c. I might name you Purgatory if the most learned Primate had not declared it to be a new devise never heard of in the Church of God for the space of a thousand yeeres after the birth of our Saviour Christ * In the answere to the Iesuites challenge pag. 178. And it were no great matter to shew you the Hildebrandine Heresie which must have had his seeding in this age or not farre from it By all which the Iesuite may perceive how sleepy a defence he hath made for a snorting age and how vainely he deduceth arguments to make good his Popish Religion from our nescience of person time and place it being cleared that his demaund in respect of these circumstances is meerely vaine and that his Digressions doe nothing benefit his cause SECT III. IN this peice of Vanity the Iesuite proceeds to discover How vaynelie our Answerer betaketh himselfe to the Scriptures a Reply pag. 19 and the Iesuite hath shewed more vanity in his entrance into this third Section then I am perswaded he wil be able to declare against the Answerer throughout his whole Reply for he confesseth that the most learned Answerer hath thus farrerun on answerlesse b Reply ibid. a wonderfull thing that hee who hath so domineered should acknowledge here for a part as before for the whole that Responsa ejus which were replyed unto sine responsionibus were answerlesse notwithstanding the Reply Secondly he telleth us that the most reverend Primate in betaking himselfe to the Scriptures and shewing his copiousnes of Abilities hath abandoned all that he hath formerly said c Reply ibid. But if this were forcible and not Vanitie surely wee should have vaine Answerers amongst their Schoolemen their Commentators especially and the more learnedly and fully they expresse their thoughts the more vaine should they be demonstrated to bee by this line and measure Thirdly he insinuateth that this most reverend Lord is hereby brought to confesse that he cannot by the Iesuites way give them satisfaction d Reply ibid when as he hath most learnedly and punctually answered each particular of his demaund which sheweth in him not Vanity onely but Iesuiticall impudency and out-facing falshood There are other meanes left saith the most learned Answerer whereby wee may discerne the tures brought in by the instruments of Sathan from the good seed which was sowen by the Apostles of Christ besides this observation of times and seasons which will often faile us But the Iesuite would know what other meanes are these that yet remaine and the most reverend Primate hath manifested out of Tertullian e Tertull praescript advers Haeret cap. 32. that their very Doctrine it selfe being compared with the Apostolickâ— by the diversity and contrarietie thereof will pronounce that it had for author neither any Apostle nor any man Apostolicall f Reply pag. 20. I hope this meane is no new invention but Tertullians advice no upstart direction but the practise of his times whereby the Iesuite may see that the repugning of the vaine pretences of Heretickes may bee as well or better performed by comparing their heresies with that doctrine which is Apostolicall then by the circumstances of person time and place which convicteth him of notorious vanity in making his vaine demaund the necessary square to measure heresies by And whereas this Iesuite saith hee is content to winke a little for this time at the Answerers converghance g Reply pag. 20 The Iesuite for one promise keepeth faith he is not alwayes of Carthage his speech doth not here bewray him for hee winkes indeed and is so wilfully blinde that he will not take notice of Christs practise in convincing Pharisaicall novelties urged by the most learned Primate h In his Answer to the Iesuites Challenge from Mat. 19. 8. from the beginning it was not so neither Apostolicall Councell to prescribe against the infection of Seducers crept in at unawares earnestly to contend for the faith which was first
simplicitate rusticâ yet we cannot deny but Origen besides divers Hereticks did abuse it more 〈◊〉 enquiring after Allegories never dreaming of the letter Now if the simple because they mistake the literall sence the learned because too much given to allegories be inhibited the use of scriptures How can St Iohns words be true These things are written that ye might beleive that Iesus is Christ the Son of God that beleiving yee might have life through his Name * Ioh 20. 31. But he proceedes in his storying In like sort doth Franciscus Costerus in the preface before his Dominical sermons produce examples of grosse enormities proceeding froÌ„ this liberty f Reply pag. 27. The Author is of such worth that we might easily cast off his testimony but give him leave to relate his observatioÌ„s First a certaine Painter in Prussia who having read how Lot lay with his daughters learned thereby to defile his owne daughters also g Reply ibid. Suppose we have one ignorant Prussian that imagineth every example in Scripture equivalent to a Rule must Gods word upon this ground be denyed the Laytie surely there is no bon sequitur heere What if a Iesuite hath conceived King Butchery lawfull by Ehud's example h Io. Mariana de Reg. instit lib. 1. cap. 7. Itaque apertâ vi armis posse occidi tyrannum sive impetu in regiam facto sive commissâ pugnâ in confesso est Sed dolo atque insidijs excep tum quod fecit Aiod c. must the Scripture therefore be denied your learned train the reason truly is the same the consequent stronger Secondly Iohn a taylor of Leyden found out in his Bible that he should be a King and that he might lawfully have two wives at once and that all temporall goods ought to bee common amongst men i Reply ibid. Who knoweth not that the Church hath had even as amongst the learned Hereticks and those which have raised Schisme so also amongst the Laytie Phantastickes even in her best ages and times Must the Church seale up her treasure from the people because they have fond and strange imaginations Every eye may perceive that those very bookes which you deliver for the peoples instruction are as subject to vaine imaginations as the Scriptures therfore why permit you them to the people if you condemne us when as Gods word is lesse subject to abuse then the frames of sinfull men And for your setting up images in Churches for Lay-mens bookes besides their occasioning idolatrie what error and blindnesse bring they among the People as that Moses hath hornes c. and yet which of these are separated from them Must Lay-people with us for ever loose the comfort of Gods truth for the errour of one seduced fancie must images by you be pressed upon the people which occasion in the Church such fearefull events of Idolatrie superstition and errour But I pray you tell me what hath the Taylor of Leyden done more then your Roman Bishops where have his mistakes beene more grosse Hee by his Bible found hee should be a king They by their wresting their Bibles that they are above Emperours k 〈◊〉 de Maior obed c. Vnam sanctam In hâc ejusque potestate duos esse gladios spiritualem videlicet â—emporalem evangclicis dictis instruâ—mur Nam dicentibus Apostolis Ecce gladij duo hîc in Ecclesia scilicet cum Apostoli loquerentur non respondit Dominus nimis esse sed â—atis Certè qui in potestate Petri temporalem gladium esse negat malè verbum attendit Domini proferentis Converte gladium â—â—um in vaginam Eâ— paulo post Nam veritate testante spiritualis potestaâ— terrenam potestatem instituere habet judicare si bona non fuerit si de ecclesiâ ecclesiasticâ potestate verificatur vaticinium Hieremiae â—cce constitui â—e hodie super gentes regna c. quae sequnntur Ergo si deviat â—erâ—â—â— potestas judicabitur â potestate spirituali vide plura He that hee might have two wives They for Catholicke ends can dispence with a brother to marry his brothers wife l Antiq. Britan. p. 307. Sed quia jure divino â—â—â—tris sui relictam viduam haud liceret ducere it ur ad Papam Iulium Is Theologis Cardinalibus etiam dissentientibus instante Ferdinando ad contrahendum inter Henricum â— Regem D. Catharinam matrimonium Iuris divini dispensationem produxit c. and permit many Stewes m Agrip. de van scien cap. 64. Sixtus Pontifex maximus Romae nobile admodum lupanar extruxit also Hee would have all things common They will have nothing so appropriated to others that some way at least in ordine ad spiritualia may not belong to them n Bernardus Mornalensis in 3 libro de contemptu mundi Heu sua propria deputat omnia REX BABYLONIS Now let any indifferent judgement determine whether there bee not as good reason to deprive the Romish Cleargie of the use of Scriptures in the originall for the Papall abuse of it as the Lay-people for the default of a poore crazed though an Academicall Taylor Hee tells us further of one David George that by the same reading was bolde to affirme that hee was the sonne of God of an other in Germanie that reading the manner of Baptisme prescribed Mat. 28. thought himselfe obliged in conscience to baptize such young dogges as his Canet had lately whelped and under the pretext of a commandement given in those wordes Crescite multiplicamini c. the Anabaptists exercise their abominations in darknesse o Reply pag. 27 I need not to examine the truth for the bare matter of fact of this learned Iesuites variae historiae for it being granted that all is true what can be concluded against the libertie of using the Scriptures But in regard this foule mouth imputeth all these mischeifes to the reading of Gods booke hee hath onely declared himselfe an enemie to that light which in time will obscure and consume him and his faction God stiles his Word to be a lanthorne to our feete and a light unto our pathes * Psalme 119. v. 105. And who they be that Tertullian calleth Lucifugae p Tertul. de resurrect carnis cap. 47. let the Iesuite enquire For opinions and practises of like nature with the Iesuites examples Iesuites such kind of enemies to God may impute them to the reading of the Scriptures but the Holy Ghost pleading for himselfe whose words they are giveth another reason Rom. 1. 21. Because that when they knew God they glorified him not as God neither were thankefull but became vaine in their imaginations and their foolish heart was darkened Professing themselves to be wise they became fooles and changed the glory of the uncorruptible God into an image made like to corruptible man and to birds and fâ—are-footed beasts creeping things
of Scriptures as the divell used them in his allegations against our Saviour or Popes in their 〈◊〉 corruptly and 〈◊〉 and not according to the 〈◊〉 〈◊〉 and true meaning of the text Yet that Scriptures are the onely sufficient rule was so generally a received truth that never any Hereticke denyed the same for although many of them denyed some Scriptures yet they confessed those which they acknowledged divine to bee delivered to the Church to reveale Gods will and to determine all doctrines in the Church and controversies of Faith by And whereas this wisest of his Brethren would perswade that we to cloake our errours with a shew of Pietie will not be subject to the sentence of any Iudge whatsoever but the sacred Scriptures Reply pag. 32 The Iesuite is here in a mist and sees nothing for wee refuse not the judgment of any whether Fathers Councels or consent of the Catholicke Church to judge us by the doctrine of Faith the sacred Scriptures but to be tryed without the Scriptures were to be tryed in the darke Tertullian calling Heretickes Flyers from the light of the sacred Scriptures Tertullian de resurrect carnis c. 47. Qualiter accipiunt Lucifugae isti scripturarum in his prescription against Heretickes he telleth us that they have a faith without Scriptures that they may believe against Scriptures c Idem praescript con Haeret cap. 23. Credunt fine scripturis ut credant adversus scripturas And what the Iesuite would make the note of an Heretick the contrary thereof did point them out in old Ireâ—â—us his time Hereticks were then known by the path wherein our Iesuite treades in rayling accusing the Scriptures when they are convinced by them as if they were not upright nor of authority and because they are ambigâ—â—â—â— and cannot afford the 〈◊〉 to them that are ignorant of Tradition d Irâ—â—eus lib. 3. cap. 2. Haeretici cùm ex scripturis arguuntur in accusationem convertuntur ipsarum scripturarum quasi non reâ—â—e habeant neque sunt ex authoritate quia variae sunt dictas quia non possit ex his invenire veritas ab his qui 〈◊〉 〈◊〉 You see Hereticks and their practises they hate the Scriptures because they beare witnesse of them that both their workes and doctrine are unsound and evill Now as if he would make it appeare to every weake eye that we submitting to Scriptures as the onely rocke whereon we build our faith doe thereby anoyde all tryall he prosequutes this with a simile For we see saith he in the temporall Courts besides the Law there must 〈◊〉 be a Iudge who must declare the true meaning of the Law and pronounce his sentence in matters of controversie according to the same e Reply pag. â—â— So likewise the same forme must be observed in the spirituall regencie of the Conscience if credit may be given to this Iesuite concerning the written Law of God If all this were true what maketh it against the sole rule of Scriptures Iudges doe not Ius dare but dicere and if they doe attempt more they usurpe which your controuling Iudge doth for he will declare what he pleaseth for Scriptures and will prove what he pleaseth by them nay our Iesuite himself can prove doctrines by Scriptures that were never knowne but by tradition f Reply Sect. x If a temporall Iudge trench against the law of Man as your infallible Guide doth against the Law of God his sentence may be disanulled revoked and the Iudge himselfe is not free from reproofe And wee know that the makers of a law may interprete it or give power to others to performe the same But Gods law is not made by man neither hath man received power to be such an infallible Iudge g August Confess l. 13. c. 23. Non enim oportet de tam sublimi autoritate judicaâ— neque enim de ipso libro tuo etiamsi quod ibi non lucet quoniam submittimus ci nostrum intellectum certumque habemus etiam quod clausium est aspectiâ—â—â— nostris rectè veraciterque dictum esse Siceâ—â—â— homo licet jam spiritualis renovâ—â—â—â— in 〈◊〉 Dei secundùm imaginem ejus qui creavit eum FACTOR tamen legis debet esse non IVDEX De his enim judicare nunc dicitur in quibus et corrigendi potestaâ—â—m habet Clemens Alexandrinus strom l. 7 Non enim absolutè eâ—â—â—ciantibus hominibus fidem habucrimus quibus licet etiam câ—â—tiare contrarium Sed oporteâ—etiam probare quod dictum est non expectamus testimonium quod datur ab hominibus sed voce Domini probamus quod quaeritur quae est magis side digâ—â— quam quaevis Demonstrationes Ibid. Hâc ergo ratione non sunt pij ut qui divinis praeceptis non acquiescant hoc est Spiritui sancto Quia est ergo ex scipso fidelis Dominicâ scripturâ voce est fide dignus quae per Dominum 〈◊〉 ad hominum beneficium Ipsa autem Iudice utimur ad res inâ— niendas Wadding Lâ—gat Philippi 3. c. 〈◊〉 〈◊〉 multa sunt hujusmodi quae reâ—â—agantibus aut circâ—ca 〈◊〉 Doctor 〈◊〉 sunt à Pontificibus nec enim parvum Doctorum aggerem sed Dei sapientiam et spiritum pro regula etrectore veritatis habet â—â—â—cta haec 〈◊〉 quae falli non potest Mater Ecclesia That which God hath left his Church is the blessed Spirit in his word â— which Christ hath promised shall direct his owne in all at least fundamentall truth And what if some desperat men follow deceitfull guides must this of necessity make the true guiding of his Spirit contemptible Or must the Scriptures be uncertaine in their direction because we have men that will not see that will interpret by their owne passion not yeeld to the truth or absolute demonstration Besides how vaine is it 〈◊〉 to expect the Romane Iudge for our Determiner who â—â—y make us a new rule of faith as large as the Decretals pretending the Scriptures or tradition for it and yet never be an Heretick For if he might be an Hereticke it must be for denying some truth before defined but he cannot be â—◠〈◊〉 for defining any new matters saith your Cardinall Bellarmine for then hee doth not believe against any thing defined by the Church k Bellarm. de Rom. Pont. l. 4. c. 7. Nam Pontifex si possit esse Haereticus solum erit ne gando aliquam veritatem antea definitam non autem potest esse haereticus dum ipse aliquid novi definit tunc enim non senâ—it contra aliquid deâ—â—nitum ab Ecclesia And suppose he could not erre in expounding the Scriptures may not they which receive his exposition miâ—interpret the same and the people upon report be carried out of the Romane faith Our Iesuite proceedes It will be worth the marking also to observe how this manner of tryall by onely Scripture hath
p Glossa apud Gratian. de consecr Dist 2 Panis est Ambrosius de sacramentis â— Quâ—â—tomagis operatorius est fermo Christi ut sint quae erant in aliud commuâ—entur sic quod erat paâ—is ante consâ—crationem jam corpus Christi est c. Hoc 〈◊〉 est impossiblle â—â— panis sit corpus Christi sed haec verba ad 〈◊〉 intellectum 〈…〉 ita solvit 〈◊〉 as the Iesuite would perswade us hee is here willing to doe though in other mens judgements they would have a more wholesome understanding if the words ut sint quae erant were utterly cast out of the text Neither doe the subsequent words of Ambrose helpe his translation or assure him that he hath hit the marke to wit Before consecration there was not the body of Christ after consecration I tell thee plainely that it is now the body of Christ q Reply pag. 40 For the change which Ambrose speaketh of is no other then of a childe of Adam to be made a new creature r Ambros de sacram l. 4. c. 4 Tu ipse eras veâ—us creatura postquam consecratus es nova creatura esse coepisti accipe igitur quemadmodum serâ—o Christi omnem creaturam mutare consueverit which the Iesuite I hope will not say is done by Transubstantiation His further defence resteth in this that they have other editions which have those words Å¿ Reply pag. 40 This indeed concludes that all your impressions of Ambrose are not guilty of this clipping but this excuseth not all Now saith the Iesuite if he who either at Rome or at Paris set forth that worke found not in the exemplar or manuscript which he tooke in hand to print those words ut siat quae erant is that a sufficient argument to charge us with cankering c. when as we otherwise doe generally hold to this day the auncient reading t Reply ibid. To which I answere that if any such corrupted exemplar were no man that was fit for such a worke could bee ignorant that the exemplar was depraved in regard Gratian u Gratian. de cons dist 2. c. Panis est and other your bookes of more ordinarie vse x Breviare Rom. lect 58 infra octav corp Christi repeate this sentence of Ambrose with those words ut sint quae erant Besides this it was Berengarius his usuall argument against the carnall eating of Christ y Modius Noâ— dist 2. c. Paniâ— est and therefore the true reading to such no question learned men as were imployed about that worke could not be unknowne So that if he who either at Rome or at Paris set forth the same found no such exemplar where those words are omitted as it is more then probable or finding any such corrupt one should publish it contrarie to Gratian and all other Coppies for the sole behoofe of the Popish cause what can this bee but a cankering and fretting away of a sound part of anâ—iquitie To conclude the most reverend the Lord Primate hath not in this particular exceeded in a circumstance for all probability will perswade that these words ut sint quae erant have troubled your braines for being urged by Berengarius and accurately explained by Guitmundus and Algerus z yet an accurate explanation could not serve the turne but sometime an exemplar is pretended where sint is left out a Ibid. Vt sint quae erant Haec B Ambrosij verba quae Berengarius Catholicis objiciebat accuraâ—è explanantur à Guitmundo l. 3. ab Algero l. 1. c. 7. Lanfranous autem non modo ea optiâ—è interpretatur sed etiam ad dit in quibusdam codicibus sic legi Si igitur tanta vis est in sermone Domini Iesu ut inciperent esse quae non erant quaâ—â—â— magis operatorius est ut quae erant in aliud commuâ—entor â— So Lanfranc vide lit â— prucedenâ— sometime where the whole sentence is omitted b So the Roman Edition sometimes the words are inserted but ad sanum intellectum they are to be translated not as they beare but as in the Roman Church they ought to be understood c So Hugo Card. The second instance is out of the imperfect worke uppon Matthew â—omil 11. where the Author writeth thus Si ergo haee vasa sanctificata ad privatos usus transferre sic periculo sum est in quibus non est verum corpus Christi sed mysterium corporis ejus continetur â—uanto magis vasa corporis nostri quae sibi Deus ad habitaculum praeparavit non debemus locum dare Diabolo agendi in cis quod vult If therefore it bee so dangerous a matter to transferre unto private uses those holy vessels in which the true Body of Christ is not but the mystery of his Body is contained how much more for the vessels of our bodie which God hath prepared for himselfe to dwell in ought not we to give way unto the Divell to doe in them what he pleaseth Those wordes in quibus non est verum corpus Christi sed mysterium corporis ejus continetur in which the true Body of Christ is not but the mystery of his Body is contained did threaten to cut the very throate of the Papists seall presence saith the most learned Answerer therefore in good policie they thought it fit to cut their throat first for doing any further hurt Whereupon in the Editions of this worke printed at Antwerpe apud Ioannem Steelsium anno 1537. at Paris apud Ioannem Roigny anno 1543 and at Paris againe apud Audonum Parvum anno 1557. not one syllable of them is to bee seene though extant in the auncienter edition â—â— one whereof is as old as the yeare 1487 d See the most reverend the Lord Primate his Answere to the Iesuite's challenge pag. 14 The substance of the Iesuites answere to excuse this clipping is twofold First from Sixtus Senensis who doth testifie as our Iesuite saith that some auncienter â—â—ppies have not those words at all e Reply pag 41 But I would aske the Iesuite what coppies those are whether manuscripts or printed if Manuscripts where are they why doth he not point them out why doth he not direct us to them if more auncient Popish printed Coppies this doth but point them out for more ancient clippers But the truth is Sixtus Senensis saith no such thing in the booke alledged f Sixtus Senens l. 4. bibl Sancta And therefore letting him passe the Iesuite hopes to make sure worke by telling us that this appeareth by the marginal note of that very coppie which our Answerer citeth g Reply pag 43 But the truth is there is no such marginall in the edition set out at Antwerpe anno 1537. by the first corrupter of the place Iohannes Mahusius as being conscious hee had never seene any such Coppie yet in the fourth Tome of Chrysostome set out
at Paris anno 1546. which the Iesuite alledgeth not there is this marginall annotation Haec in quibusdam exemplaribus desunt but what were those quadam exemplaria Manuscripts surely not but the former printed one of Mahusius his editions set out at Antwerpe anno 1537. and at Paris anno 1543. And is not this a prettio tricke of legerdemaine first to corrupt the Author in print and then in after editions to cite those so corrupt impressions under the equivocall title of quaedam exemplaria Is not this a brave restoring of an Author to the auncient puritie of it's true and first reading So that indeed any may see that hee which followeth such guides must have the throate of his understanding cut with the knife of will full blindnes but the most reverend Primate is too well experienced in these their practises to be intrapped by such cheates or blinded with such wiles But if it be read with those words saith the Iesuite our Answerer himselfe cannot free it from manifest error mention being made of the Vessels onely of Salomons Temple which King Balthazar transferred to prophane uses and therefore was punished with losse of life and Kingdome and seeing that in those vessells neither the Body of Christ nor yet the mysterie of his Body is contained those words are not onely superfluous but also erroneous and false h Reply pag. 41 Indeede this Argument of the Iesuites is most erroneous and false for this learned Author shewiug us how to keepe our Vessels in Holynesse presseth it first from the Vessels used in the Temple Si enim vasa sanctificata ad privatos usus transferre peccatum est periculum sicut doceâ— nos Balthasar qui bibens in calicibus sacratis de regno depositus est de vita i Opus imperfâ—â— Matth hom 41 For if it is a sinne and dangerous to transferre unto private uses the sanctified vessels to wit those of the Iewes as Balthasar doth teach us who drinking in the holy vessels lost both his Kingdome and his life Then from the vessels used in the Church Si ergo haee vasa sanctificata ad privatos usus transferre sic periculosum est in quibus non est verum corpus Christi sed mysterium corporis Christi continetur quantò magis vasâ— corporis nostri c. If therefore it be so dangerous a matter to transferre unto private uses these holy vessels signanter demonstrativè that were used in the Church Christian and in all probability were before his face wherein the true Body of Christ is not but the mystery of his Body is conteined How much more for the vessels of our body which God hath prepared for himselfe to dwell in ought wee not to give way unto the Divell to doe in them what hee pleaseth But let the Vessels be what they will in the judgment of his owne Sixtus Senensis this Author doth here allude unto the Sacrament k Sixtus Senens Bibl. Sancta l. 6. Annot 21. Author operis imperf hom 11. alludere videtur ad haereâ—im corum qui â—egant verum corpus Christi esse in Sacramento altaris dum ait Vasa sanctificata c. which is all that wee neede to require And therefore the Iesuite hath little cause to sport unlesse it be in his shame it being evident that hee that thrust out those words did canker fret and corrupt this place and not restore it to the auncient puritie as the Iesuite vainely laboureth to perswade After all these paines the Iesuite conceiving hee hath not satisfied the Reader closeth up all with an other answer no doubt without exception The truth is saith the Iesuite as Bellarmine rightly observeth that imperfect worke upon Matthew though it goe commonly amongst the workes of Chrysostome yet is it none of his l Reply pag. 41 Who saith it is Was it urged by the most reverend the Lord Primate for Chrysostomes Here he contendeth to little purpose his fight is but folly For saith the Iesuite it aboundeth with errors c. the which errors have beene foisted in by divers Hereticks m Reply ibid c. But who were those Heretickes what were their errors were they not Arians Montanists Manichees Donatists Pelagians n Sixtus Seneni Bibl. sanctae â— 4. In Matthae um extat incerti autoris imperfectum opus varijs Montani Maâ—ichaei Arij Donati ac Pelagij haeresibus implicitum Had their Heresies any thing to doe with the question of the Reall Presence or the controversies betwixt us Wherefore the Iesuite concludeth I doe not see that any accompt ought to be made thereof at all o Reply pag. 41 A poore fetch because in some particulars it hath beene p Sixtus Senen ibid. Ego quod ad dam nihil habeo nisi hoc ipsum opus disertum doctum esse ac dignum quod assiduè legatur si tamen prius diligentissime expurgatum fuerit ab ijs erroribus quos in sexto libro in censuris super Matthaei expositoribus annotavimus abused by Heretickes therefore it must be rejected in the whole Sixtus Senensis approveth not this for he acknowledgeth the worke wittie and learned and wortâ—y of a daylie Reader if it were first diligently purged froÌ„ those errors which he hath noted in his sixt booke And Bellarmine although he thought it was either composed or corrupted by some Hereticke doth neverthelesse confesse it is a learned booke and contrary to the Iesuite minime sperâ—enous no way to â—e despised q Bellarm. de Scriptor Eccles Cujuscunque sit opus aut ab Haeretico aliquo Compositum suit aut ab Haeretico aliquo corruptum quamvis alioqui liber sit doctus minime spernendus Whereby wee may see how great esteeme the Iesuite hath of ancient Writers and with what clippings his well-willers would put forth these learned monuments if they might have their desire For although Bellarmine thinketh it credible that this Author was a Catholicke and his booke not to be despised though it were corrupted by auncient Hereticks r Ibid. Proâ—â—de eredibile est auctorem suisse Catholicum sed opus illius ab Arianis depravatum yet Sixtus Senensis before he will give him this liberty will have him purged not onely of the auncient heresies that were as the Iesuite speaketh foysted into him but of all those errours also which he hath noted in his Censures upon the Expositors of Matthew as in his fift homilie where he favours the Lutherans in the point of originall sinne Å¿ Sixtus Seuen lib. annot 16. in the IX where hee overthrowes the freedome of humane will t Ibid. annot 10. in the XIth XVIIth and XIXth where he denyes the reall presence in the Sacrament of the Altar u Ibid. annot 11. But the Iesuite will have it altogether rejected and no accompt to be made thereof at all and yet it hath beene used as a Champion to fight the Christian cause
produced did neither publish the worke nor promised as he faith to publish it sincerely in its owne colours And now he thinkes that he hath said sufficient to excuse the Censurers of Doway or any other that should endeavour to cleanse away such errours as have beene by the enemies of truth foisted either into that or into any other the like worke r. Reply pag. 4â— But the Censurers of Doway did not thinke these to bee such Errors as have beene foisted into that worke by the enemies of the truth Those errors which they endeavour to cleanse away are such as are found in the true olde Catholicke Writers Å¿ Iâ—d Expurg â—elg pag. 5. Quùm igitur in Catholicis veteribus alijs c. Nay how could it bee that Heretickes as these Antichristianaries call us should cry out that you burne and forbid such antiquity as maketh for you if Bertrams booke at the publishing thereof had beene beâ—â—abered by O Ecolampadius and they onely had cleansed it of these things The Iesuite must then confesse unlesse he haue better to pleade for himselfe then hee hath produced that neither Fathers nor Antiquity shall controule him or his whilst by extenuation excuse inventing devices denying or faigning they can avoyde the same But all his hope is though this be graunted that hee will stop our mouthes by recrimination I will take some paines saith he to try whether we may not finde more easily such like corruption and washing of antiquity amongst his fellowes as he would fasten upon us t Reply pag 46 Nescivit iniquus confusionâ—m * â—eph 3. 5 Whilst a wicked man can speake hee will not blush otherwise the Iesuit would not have instaÌ„ced so vainly as he here hath done For first â—â—o of his instances are nothing to the purpose in regard he cannot produce any Father that either Willet or the Apologists set forth therefore they could not fret wash or corrupt the monuments of the Auncients which they never published Yet Mr Malone cannot be ignorant that privat men in defending their opinions doe many times interpret the Scriptures and Fathers contrary to their Adversaries thoughts against whom they use them so that their Adversaries with passion are many times provoked to take notice of some things which they conceive to bee not clearely carried and thereupon take occasion to challenge them of misalledging corrupting abusing detracting c. This we finde is done amongst our selves as in the Controversies amongst your owne the like is not wanting t Wadding Legat Phil 3. sect 2. orat 9 tract 10. § 6. Quâ velurâ hâc diligentia exhibitâ experiretur vestra Sanctitas tam falsum esse quod dicunt Adversarij quam verum esse quod in citato Tractatâ— ego animadverti ex apparenti violenter congesta illâ congerie Patrum apud Bandellum Bandelloque similes reprobatos â—liosve authores paucissimos esse vel nullos qui expresse ferant sententiam contra Virginem caeterosque vel fermè omnes corruptos mutilatos esse in verbis quae ex eisdem proferunâ—ur Payva ciâ— ibid. Minimè verum est communi veteris Ecclesiae sententiae illam repugnare cum praesertim à multis videam Sanctorum Patrum testimonijs à quibusdam oppugâ—ari quae partiâ— sunt depravata partim nihil ad rem faciunt Onely here is the difference that we bewayle these passionat escapes could wish that men were more tempered with Charity You justifie your owne and tell us that your Church graunteth free liberty to all Catholicke Doctors to expound as well the Scriptures as the Fathers for the upholding of that part which themselves doe thinke to bee most probable u Reply Sect. XI For the objection from Mr Rogers true it is that he was deceived in taking that booke for Augustines when in all probability it was written by some Author of a Schoolemans age for Riming Meditations were not in date in St Augustines time as we may gather from Sixtus Senonsis x Sixtus Senen Bibl sanct l 3. Scholastici cûm desideraren thomines sui saeculi rythmes deditos ad studia sacrarum lirerarum allicere acceptâ hinc occasione excogitârunt ipsi novam Metricae artâ—â— rationem For could that practice if it had beene so auncient have beene contemned exploded by all learned men in the late learned ages as inept superstitious ridiculous y Ibid. Non me later Scholaâ—ocorum PoeÌ„ticem ab omnibus 〈◊〉 contemni prorfus explodi tanquam ineptam superstitioâ—â—m 〈◊〉 dignam I perswade my selfe Antiquity would have had a greater reverence and better esteeme Now in regard this Author was diligent in the reading of Augustine of whom he hath made good use in all probabilitie he gave it the name it beares and yet he mixed many corruptions of his owne therewith Secondly suppose the booke be Augustines yet consider that M. Rogers doth not put forth the same to deceive for the Iesuite acknowledgeth that he declares in his Epistle Dedicatory what is omitted in the booke so that what he hath done is no more in effect but a censure such as Sixtus Senensis hath used and others Thirdly the booke that hee published was fot popular use and therefore he thought it not requisite to suffer those things which he distasted should remaine in the text where conveniently he could not advertise the Reader but placed them in the Epistle Dedicatory where he hath shewed what he conceived of them Wherefore this as it is the last so it is the Iesmites worst defence whereby to excuse themselves hee would make Israell to sinne SECT VII HEre the Iesuite considers How vainely our Answerer accepteth of the Fathers judgement againe a Reply pag. 4â— and in the first place most unwisely playeth the Orator Notwithstanding all that our Answerer hath said hetherto playing as it were fast and loose and by a doubtfull tergiversation keeping off and on with the Fathers at last ashamed of his inconstancie herein he proclaimeth valoroustio his finall resolution in these words That you may see how confident we are in the goodnes of our cause we will not now stand upon our right nor refuse to enter with you into this field but give you leave for this time both to be Challenger and the appointer of your owne weapons b Reply pag. 4â— If the Iesuite had any modestie he would not play the childe so vainely as here he doth for where doth the most reverend the Lord Primate play fast and loose Out of which of his words will he finde his doubtfull tergiversation where is his inconstancy that maketh him ashamed These flashes at the best are but straynes of Vanity The most learned Answerer hath shewed the Iesuite out of Tertullian the meanes to finde out the truth Their very doctrine it selfe being compared with the Apostolicke by the diversitie and contrarietie thereof saith that auncient Father will pronounce that it had for
all Prelates d Reply pag. 51 Which of these words M. Malone prooves Rome to be above Hierusalem the Hils of Babylon to bee higher then the mountaines of the Lord Not the title of Cheife Bishop for this gives the Bishop no power but place no authoritie but precedency Is it the other that he sits in the Apostolicall eminencie Who doubts that the Apostleship is attributed to other Bishops aswell as Rome that dare not adventure to imagine the effect of this appellation to be a spirituall Monarchie As Sidonius to Lupus praeter officium quod incomparabiliter eminenti Apostolatui tuo sine fine debetur e 〈◊〉 l. 4. Epist 4. So likewise in the renunciation of the Metropoliticall Sea of Heraclea thus speakes Theodoret Chritâ—pulus Deprecor thronum principatum sacerdotium adhortorque eum qui vocatur quem Paracletus ad Apostolatum suum separabit And if we will give credit to Pacianus Episcopi Apostoli nominantur Bishops are called Apostles f 〈◊〉 Epist 1. so that it was no unusuall thing to give good Bishops titles that were indeed proper and peculiar to the Apostles of Christ as Prophets Apostles Evangelists and the like And therefore this can bee no rest for him to depend upon For the two places to prove Rome the head of all Churches cited out of Victor Vticensis Ennodius g Reply pag. 51 we have answered thereunto that this title is but an appellation that betokens honour and precedencie not power and superioritie Surely the Church of Rome got not this height by such arguments neither doe I thinke that it could bee maintained if it wanted other strength and defence So that any may see his capitall argument getteth no more then what we yeeld unto him in What his other endeavours will effect we may easily conjecture He bringeth in S. Ambrose next h Reply ibid. but with as little helpe for the Roman headship as the former from whom he expected assistance But here is no truth in this quotation all neither true Author true word true consequence For first how many can we finde that reject those commentaries upon Paules Epistles as being none of Ambroses some charging them as upon the Epistle to the Romans with Pelagianisme from which I thinke the Iesuite will defend this Father Secondly let the Author be who he will these words seeme to be inserted Cujus hodie rector est Damasuâ— for if it be he as by some of the learned of your side is supposed that wrot the booke of questions of the old and new testament i Bellarm de Script Eccles De Ambrosio M. credibile igitur est auctorem horum commentariorum esse Hilarium Diaconum Romanum qui Luciferi schisma propagavit he lived * Quaeâ—â— 43. 300 yeares after Christ and so could not speake these words of Damasus who was Bishop 367. Or if he were Remigias Lugdnnensis as Maldonat thinkes k Maldonat in Ioh. c. 12. v. 32. who lived about the yeare 870. I thinke you will say he spared the truth if he had said Hodie rector est Damasus And who doth not see the poore consequence that followeth hereupon Damasus is Rector of Gods house therefore the Roman Church is the head of all other Churches By this I dare say a man may prove any Church the Head of another for to what Bishop is not this style given Paul calleth himselfe and Timothie and others that were called to the regiment of the Church ministers of Christ stewards of the mysteries of God * 1 Cor. 4. v. 1 and himselfe a minister of the Church * Coloss 1â— 25. But let Gods word prevayle as the Iesuite is affected what hath heerein beene said of Damasus that hath not beene said and by Rome it selfe of Andrew the Apostle who I feare will not be admitted to enjoy the conclusion though the Roman Breviarie give him the premisses Majestatem tuam Domine suppliciter exoramus ut sicut Ecclesiae tuae beatus Andraeas Apostolus existit Praedicator Rector O Lord we humbly beseech thy Majestie that as blessed Andrew the Apostle is Preacher and Rector of thy Church l Cassander Prec Eccles De sancto Andreâ— I feare he would smell like Spalato that from hence should conclude that the Church which Andrew governed as a Bishop was the mother church of all others or that he were the universall Bishop from whom every man should receive his faith Nay Bellarmine will not exclude others from this title m Bellarm. de Rom. Pont l. c. 11. Omnes enim Apostoli fuerunt capita Rectores Pastores Ecclesiae universae and yet none shall have what the Iesuite infers thereupon but his owne Roman mistresse After Ambrose comes S. Hierome whom he bringeth in saying I following none as fiâ—st but Christ am united in one Communion to thy blessedneâ— that is to say to Petâ—rs Chaire Vpon this rocke I know the Church is builâ— Whosoever eateth the Lambe out of this house he is prophane He that gathereth not with thee doth scatter that is to say He that belongeth not to Christ standeth upon the side of Antichrist n Reply pag. 5â— What our Iesuite would have here is plaine that consent with the Roman Church makes a Catholicke and therefore it must be the Mother Church Is there no difference betwixt Rome now and then Who could then argue her of falshood or false beleife It were a poore reaâ—on to aâ—gue from her being pure to her corrupt defylings But wherein lyeth the strength of this Testimony Surely in side-â—â—king communion as if it were certaine that to commucate with Rome and her Bishop is suâ—ficient to declare a man catholicke and that non-union to that head were as much as not to be of the body of Christ Now what force hath this testimonie for confirmation hereof For we see Popish confession will not acknowledge Sergius a catholicke though he communicated with Honorius o Concil â— VI Oecum 〈◊〉 Act. 12. 1â— Neither doe the present Romanists embrace those Arrianâ— as Catholicke for Liberiâ—â— his familiarity nor condemne Athanasius though condemned by their Pope p Bellarm. de Rom. Pont. l. 4 c. 9. Nam ut colligitur ex Athanasij verbis ex Epistolis ipsius Liberij duo mala Liberius commisit Vnum quod subscripsit in damnationem Athanasij Altemâ—â— quod cum Haereticis communicavit Binnius Not. it Epist Liberij ad Episcopoâ— Orien extat tomo 1. Concil Quisquis innocentem Athanasium à Cathoâ—icorum communioâ—e arcet impioâ— verò Arianoâ— ad communionis vinculum admitti audeat 〈◊〉 non Catholicum sed Arianum esse oportet Will you accompt all for Hereticks that have not obeyed your Romane Bishop What say you to Irenaeus q Eusebius hist Eccles l. 5. c. 23. Extant autem verba illorum qâ—i Victorem acriter reprehenderunt Equibus Irenaeus To Cyprian r Bellarm. de Rom
Pont. l 4. c. 7 Cyprianus pertinaciter restitit Stephano Pontifici doâ—â—â—ienti haereticos non rebaprixandâ—â— ut patet ex Epistola ejusdem Cypriani ad Pompeiâ—â— tamen non solum non fuit haereticus sed neque mortaliter peccavit et tamen Ecâ—â—esia Cypriaâ—um ut sanctam colit qui non videtur unquam resipuisse ab illo suo error To the African Bishops in the cause of Appeales Å¿ Epist Bonifacii â— ad Alex. Episc Aurelius enim praefatae Carthaginensis Ecclesiae olim Episcopus cum câ—llegis suiâ— instigante Diabolo superbire temporibus praedecessorum noâ—â—â—orum Bonifacii atque Coelestiâ—i contra Romanam Ecclesiam coepit Sed videâ—s se modo peccatis Aurelij Eulalius à Romanae Ecclesiae communione segregatum humiliam recognovit se pacem communionem Romanae Ecclesiae petens subscribendo non cum collegis suiâ— damnavit Apostolica auctoritate omnes Scripturas quae adversus Romanae Ecclesiae privilegia factae quoquo ingenio fuerunt Must all Africa not afford one Bishop that is catholick or Lay-man that is a right Christian and true Catholicke How are they acknowledged Martyrs How Saints Besides I wonder that this truth never appeared in Canon of Councell nor was ever registred by the Fathers in the ages mentioned with generall consent For that phrase upon this rocke I know the Church is built meaning S. Peters chaire I dare say with reverence to S. Hierome that it was either upon Christ or Peters confession of Christ to bee the Sonne of God as the Fathers in multitudes doe interprete it or upon Peter himselfe whom your owne would have thâ— rocke and not upon Peters â—haire which was not of such an unmooveable stability â—s that rocke ought to bee upon which the Church is builded Further I thinke Mr Malone will not deâ—y that the foundation of the Church was layde before Peter had any chaire either at Antioch or at Rome and if hee say S. Hierome meant not his chaire but in relation to Peter then who can deny but all the Apostles are rockes as Peter was Petrae omnes Apostoli All the Apostles are rockes upon which the Church is built saith Origen t Origen in Mat. hom 1. The Iesuite proceedes and brings two places from St Augustine if we will believe him to bee the Author of the questions of the old and new testament For to make this other then a counterfeit he shall never bee able but what saith he that may procure such an universal preheminence to this onely Father Why hee is called caput fidelium Head of the faithfull u Reply pag. 51. So may every Preist in his Parish unlesse his flocke be Infidels And for the other title Pastor gregis Dominici Pastor of our Lords flock Reply ibid. What Bishop is not Pastor of the flocke of Christ but Papall Bishops who poore Delegates have not their institution from CHRIST but as poore hirelings from the Papacie In the second place the Iesuite tels us thot S. Augustiâ—â— giveth this testimonie of the Church of Rome that the Principalitie or supremacie of the See Apostolicke hath alwayes borne sway therein y Reply pag. 52 This Father will not serve the Iesuites turne without a glosse Principalitie Supremacie must be the same so the Iesuite would have it for if this be not true Augustine forsakes his engager But the Iesuite may know that principalitie is not Papall Dominion there was a primatuâ— or principalitie of the Church of Constantinople z Theodoret. l. 2 c 27. and a primatus or primacie of the Church of Hierusalem 〈◊〉 l. 7. â— 6. into which seates ascended none of these Monarcâ—s He commeth to the principalitie of a See or Bishoprick that entereth by orderly election as Augustine acknowledgeth the Bishop of Rome to have done And a man may get a principalitie in the Church by sedition and ambition as Leo expresseth himselfe to the Bishops of Africke Leo Epist 87. ad Episc Africanos Principatus autem quem seditio exâ—orfit auâ— ambitus occupavit etiam si â—oribus atque actibus non â—ssendâ—t ip 〈◊〉 tamen iniâ—â—â—â—ui est 〈◊〉 〈◊〉 What hee can picke out of the word Apostolicall hath beene answered before Next to the Master he produceth the Scholler Prosper in two places but to no more purpose or advantage then the former For who will deny the Church of Rome in Prospers time in regard of her outward eminencie to bee made the head of pastorall honour unto the world c Reply pag. 52 and that she was more conspicuous by being a towre to Religion in defending the faith against hereticks then by exercising any power not temporall * No such word in the originall quotation out of Prosper as the Iesuite addeth but Ecclesiasticall that was given him by Councels Whereby we may see the difference betwixt Rome now and then their eminencie their honour then was extended arce religionis by defâ—nding the true faith Your holy Fathers now seeke advancement solio potestatis by obtaining a Monarchie and bringing all powers but hell that must triumph over you * Revel 19. â—â— into subjection under their feete But the Iesuite confident of Prosper telleth us Therefore the holy Bishop 〈◊〉 doth testifie how in his dayes The whole world agreed with Pope Siricius in one and the same fellowship of communion d Reply pag. â—â— Here is a Logicall therefore Prosper telleth us that Rome the See of Peter is made the head of pastorall honour unto the world c. therefore Optaâ—â—â— that lived many Decades of years before him doth testifie how in his dayes the whole world agreed with Pope Siriâ—â—us in one and the same fellowship of communion We will leave the inference the evidence is nothing For was there not reason that they should doe as they did to wit agree in truth with the eminentest opposing Bishop for otherwise they should have beene Donatists Make your Popes as Siricius was and we will agree with them in communion not because Popes but because they â—defend the true Doctrine against Donatisticall and hereticall rashnes Doe you thinke Hierome thought himselfe bound to Liberius his Communion when he styled him an Arian e Hieroâ— Catalog Scrip. Eccles Fortunatianus Episcopus Liberium Romanae Vrbis Episcopum ad subscriptioâ—â—â— Haereseâ—â— compuiit Ambrose would not endure to give a stupide consent to the Church of Rome itselfe unlesse he saw reason for it lib. 3. de sacram cap. 1. In omnibus cupio sequi Romaâ—â—â— Ecclesiaâ— sed tamen nos omnes sensum habeâ—â—â— Id quod alibi rectius servatur nos custodimus Heere you may see how the Auncients did adhere to the Roman Bishop not in every thing from opinion of his authoritie infallibilitie mother-hood or mistresseship for they thought in other places something might be more rightly observâ—d but so farre as they might convince them of the truth of their doctrine and profession
otherwise Nâ—◠〈◊〉 sensum habemus they could espye errour there as well as in any other lesse eminent Church But he tells us This agreement in Communion with the Roman Church was in those primitive times held for an infallible marke of true faith aâ— appedreth most plainely by that which S. Ambrose relateth of his brother Satyrus f Reply pag. 52 It appeareth plainely that the Iesuite shootes at rovers not at the marke otherwise he would not produce a matter of fact knit to time and occasion to prove a thing absolutely and without dependance Satyrus would not communicate in the dread mysteries of the Eucharist but by the hand of a Catholicke Bishop opposite to the Luciferians who were Schismatickes at that time and to that purpose calling a certaine Bishop so him 〈◊〉 supposing that no true freindship could bee without true faith hee therefrre first of all enquired of him whethâ—â— hee did accord with the Catholicke Bishops that iâ— with the Romane Church g Reply ibid. Now the Iesuite would hereupon conclude that agreement in communion with the Romane Church was in those times held for an infallible marke of true faith h Reply ibid. In Satyrus his time the Romam Church was a good marke because by true doctrine it gave good aime but was it the same when Liberius Honorius were Romane Bishops Satyrus made not Bishops Catholicke because Romane but in regard they were opposite to Schismatickes Neither did Ambrose interprete Catholicke Bishops by the Romaâ—â— Church but because they were truely Catholick at that 〈◊〉 which were of the Roman cleargy About those times then they did choose Bishops by their agreement with the present Orthodoxall Bishops as Nectarius of Constantinople Timothieof Alexandria c. not because those Sees made their Bishops infallible and exempt from errour but because these men at that time by generall testimonie suis Ecclesijs religiose praessent did religiously governe their Churches i 〈◊〉 hist l. 7. c. 9. Hos enim imperator quo que visos cotam alloâ—â—â—tus approbavit de quibus et integra constabat fama quod suis Ecclesâ—â— religiosè praeessent The same reason made Satyrus call some Bishops Catholick and from the same ground Ambrose expoundeth Satyrus his Catholicke Bishops by the Romane Church The Iesuite commeth now to his last proofe from restaring of Bishops put out of their Bishopricks to conclude his Papall Monarchie and bringeth us onely one example and that but an attempt onely viz â— of Athanasius Patriarch of Alexandria Paulus Arch-bishop of Constantinople Marcellus Bishop of Ancyra Asclepas Bishop of Gaza and Lucianus Bishop of Hadrianople who being all Patriarches and Prelates of the East Church and expelled from their places even by Councels of other Bishops came unto Rome complained unto Pope Iulius of their wrongs and were by him righted and restored As witnesse Sozomenus c k Reply pag â—â— The Bishop of Rome was a man of gâ—eat authority in regard of the Imperiall Citie whereof he was Bishop and much he might doe by perswasion advice and by the assistance of the Imperiall power yet all this will not conclude him the Monarch of the Catholicke Church And what did Iulius more then the Arch-Bishop of Canterbuâ—y ought to doe upon the like occasion Hee discussed the crimes of every one l Reply pag. â—â— And good reason for a good man ought to know the cause he would patronize much more a good Bishop Hee did receive them into his Communion finding that they all did agree to the Nicene Councell m Reply ibid. Could he have done otherwise without blame As one that had care of all by reason of the dignity of his See he did restore to every of them their owne Churches writing also to the Bishops of the East c. * Reply ibid. And what made him so confident of his power his Monarchie Surely no but because he was the Emperouâ—s Chaplaine and therefore might expect to bee graciously assisted by his Lord. And that this is not a conjecture you may conceive in regard the Bishops of the East made â— Reply pag. 53 light of his restitution returning him an answere full of scornes and threats o Sozomen Hist Eccles l 3. 2 7. Athanasi â—s autem Paulus ad suas sedes revertuntur literasque Iulit Episcopis Orientis mittunt Quibus illi graviter commoti conveniunt Antiochiae in unum epistolam verbis elegantibus ornatam disertè ut â—heto rum mos sert compositam ad Iulium scribunt eamque plenam ironiae minarum non expertem gravissimarum Neither was he ever able to bring to passe what he determined whilâ—st he used his owne power for they disdained that the greatnes of his Bishopprickâ— should make them his inferiors p Ibid-Indignati sunt se posteriores ideo ferre quòd magnitudine Ecclesiae superarentur Sozomen hist eccles l. 3. c. 9. At cum literis apud â—piscopos Orientis de rebus propter quas scripsisset nihil proficeret causam Aâ—hanasij Pauli ad Constantem retulit and therefore he sollicited his Lord by whose authoritie they were restored q Sozomen hist Eccles l. 3. c. 1â— Conâ—tans autem rebuâ— gestis in concilio Sardicensi cognitis scripsit ad fratrem Constantium literas uti Athanasio Paulo ecclesias suas redderet Vbi vâ—â—o intellexit fratrem diem de die ducere scripâ—iâ— denuo ut vel viros istos reciperet vel se ad bellum gerendum pararet Constantius igiâ—ur cùm de linere cum Episcopis Orientis communâ—casset stultum putavit obâ—eam causam bellum civile intestmum suscipere Quo quidem concilio inductus Athanasiuâ— ex Itaâ—â— acceâ—sit cap. 20. Imperator autem dimittit Athanasium in Aegyptum 〈◊〉 â—â—â—â—â— literas cùm ad Episcopos et Presbytetos cujusque civitatis tùm ad populum Ecclesiae Alexandrinae quibus et vitam ejus piè actam et probitaâ—em morum commendavi◠〈◊〉 cohortatus est uti ei utpote suo antistiti pâ—rentâ— precibuses oraâ—ionibus 〈◊〉 reilgioâ—◠〈◊〉 And now the Iesuite having finished his testimonies concludes for the Papall Crowne How farre now may wee thinke doth our Answerer swarve from the auncient Fathere Pastors and Saints of the Primitive Church whilest hee by a separation from that Church which they acknowledged to bee their head and themselves to be members thereof faileth to be a member of the true body of Christ or one of his true flock forasmuch as he with-draweth himselfe from the true confessed Pastor And what wonder then that hee should dissipate and destroy all true faith and doctrine c r Reply pag. 53. It is cleare that the most learned Answerer hath with the Church that he by Gods providence governeth not swarved from the auncient Fathers Pastors and Saints of the primitive Church much lesse made a separation from the auncient Church How the Church of Rome was
ancient Doctrine Doe you thinke the Divell playeth â—ex onely in his owne Kingdome No assure your selves no more then the Pope Pontifex only at Rome for though hee swayes not universally yet many States â—eele his secret practices to worke division amongst those that are united to the truth Is not this the greatest part of your worke to make sedition to breake peace Divide impera is not a lesson that the Iesuites are now to learne seeing it hath beene their dayly practice l Dist Compeâ— Dâ— Iesuit 〈◊〉 â— 27. â— Watson Quodâ— 3. art 4. p. â—â— And although the Iesuite would now excuse it I cannot see but the Christian CoÌ„mon-wealth at this time is pestred by their Vrbanus or Turbanus as Cardinall Benno stiled an other of the like Condition of the same name m Benno in vita Hildebrand So that the Iesuites pretences to free his Supercilious Master from being that which he was justly stiled are too vaine and light there being no hope that we shall fee a generall peace for matters of Religion settled to the Christian world as long as he is suffered to keepe this rule in Gods house n The Iesuite might have taken notice of what was urged by the most reverend Primate immediately before those words whereas he carpeth in the Sermon preached before his Majesty pag. 13. 14. viz. That Nilus Arch bishop of Thessalonica entring into the consideration of the originall ground of that long continued schisme whereby the West standeth as yet divided from the East and the Latine Churches from the 〈◊〉 wrote a whole booke purposely of this Argument wherein he sheweth that there is no other cause to be assigned of this distraction but that the Pope will not permit the cognisance of the controversie unto a generall Councell but will needs sit himselfe as the alone Teacher of the point in question and have others hearken unto him as if they were his Schollars and that this is contrary both to the ordinances and the practise of the Apostles the Fathers thereunto we may adde the testimony of their owne Cassander consult Art 7. de Ecclesia vera Neque unquam credo controversia apud nos de externa Ecclesiae unitata extitisseâ— nisi Pontifices Romani hâc authoritate ad dominationis quandam speciem abusi fuissent eamque extra fines à Christo Ecelesia peaescriptos ambitionis et cupiditatis causâ â—utulissent But returning againe to the Answere he telleth us that Our Answerer alledgeth for himselfe the example of S. Cyprian who with the rest of the African Bishops dissented from the Pope and Church of Rome without being cut off from the Catholicke Communion To which the Iesuite replyes that this is easily answered forasmuch as the point wherein S. Cyprian did vary from the Pope was not declared by the Church untill after S. Cyprians death and therefore it might have beene maintained without any breach of Catholick Vnitie * Reply pag. 80 What he speakes concerning the Churches declaration will have a more fit place hereafter But to shew how little the Iesuite hath spoken for his cause wee may first consider That Cyprians opinion was condemned by your Pope his Councell the contrary defined o Bellar. l. 2. de Concil c. 5. Constat Cornelium Papam cum nationali Concilio omnium Episcoporum Italiae statuisse non debere haereticos rebaptiâ—â—ri et eundem sententiam postea approbasse Stephanum Papam et jussisse ut haeretici non rebaptizarentur yea S. Cyprian himselfe excommunicated and so severely dealt withall by Pope Stephen that he would not admit the African Legats to speake with him but styling Cyprian a Counterfeit said that CHRIST did deny any Communion to be held with him p Cassander Consult ar 7. Cùm Stephanus Episcopus Romae utbis Cyprianum quod in ipso erat repelleret Episcoposaâ— ipsum ex Africâ legatos nec ad sermonem communis colloquij admitteret praecip eret universae fraternitati ut venientibus non solum pax communio sed tectum hospitium negaretur insuper Cyprianum Pseudo Christum dolo sum operarium diceret Haec scribit Firmilianus Episcopus è Cappadociâ ad Cyprianum cujus Firmiliani meminit Eusebius Histor 6 l. c. 25. l 7. c. 13. Ad quem Stephanus scripsit non esse communicandum ijs qui ad Haereticos transcuntes rebaptizant All which did not make the declaration of the Church in Augustines opinion so that we may easily perceive that Augustine did not thinke the Pope to bee the Church or his declaration to be the Churches definition And indeed what toyle did Vincentius Lyrinensis q Advers prophan Novat take in vaine if the Pope could define alone if there were no true knowledge of Scriptures but where he gapes if for him CHRIST onely prayed Besides see what Church did define this Not the Roman out of which Cyprian was excommunicated and never reconciled but that for which Cyprian shed his blood r Augustin l. 2. cont Crescon c. 32. Non accipio quod de baptizandis haereticis et schismatics B. Cyprianus sensit quia hoc Ecclesia non accipit pro qua B. Cyprianus sanguinem fudit to wit the true Catholick which with Cyprian is every Maundy Thursday by their Bulla Coenae excommunicated at Rome And therefore the Iesuite hath unwisely urged S. Augustines wordes against the Donatists Put your selves into that Church which as it is manifest S. Cyprian defended and then may you alledge S. Cyprians authoritie for your Doctrine Å¿ Reply pag. 81. It being plaine that the Roman Schismatickes accuse and accurse that Church in which Cyprian dyed a blessed Martyr accompting it no further Catholicke then it is Roman All that followeth is chaffe Finally saith the Iesuite I would our Answerer did observe in this example how notwithstanding so many Bishops as in Africke joyned with S. Cyprian who in number were more then are in all his Majesties dominions yet was there found a superiour Church that did controule them all herein prescribing both to them others what they ought to follow and beleive by whose authority S. Augustine as we have heard and all the rest of the African Bishops did reject that opinioÌ„ of S. Cyprian embraced the contrary t Reply pag. 81. First wee may see that the Bishop of Rome had not so peaceable a dominion as the Iesuite pretends if so many Bishops did resist his controuling as the Iesuite acknowledgeth Secondly you may see his falshood in his cautelous conveighance labouring to perswade that the Roman Church was the superiour Church having authority to controule them all to prescribe to them and others what they ought to follow and believe whenas Augustine never dreamed of it when he and the African Bishops alwayes resisted and disdained it u See before pag. 301. That they did not adhere to Cyprians opinion the
ibid. I have made it good before that Heresie is more ancient then the Papacy and that duration doth not exclude their opinions from being prophane and hereticall novelties c Before p. 193. 194. in which place as also hereafter the Inquisitor may receive satisfaction But hee telleth us that the most learned Answerer consequently will have us to beleive that his Religion is of more antiquity d Reply p. 106. Now as the Iesuite distasted the terme of Noveltie deservedly cast at himselfe and his so he is impatient that antiquity might any way belong to us and therefore in a disgracefull manner saith that the most learned Answerer endeavoureth to make good the antiquity of his profession first by jumping at once over a Thousand sixe hundred yeares and squaring his faith by that of the Apostles e Reply ibid. But this is not vanity if it were done unlesse the Iesuite will condemne himselfe as vaine also For in severall particulars he is forced to jumpe to the Apostolical times himselfe as hath beene before observed f Pag 86. 87 Neither dare he adhere to his touchstone the fathers but where his holy Father hath approved him g Reply p. 98. And for GODS Pen although he doth distast it yet he is willing to pretend from thence some safety though imaginarily when otherwise hee can finde no protection at all h See the direction at the letter But let the Iesuite know that he leapes short that reacheth not the Scriptures And to bee taught by any other without CHRIST and his Apostles in divine mysteries is to be deceived Give GOD and his Word the first place the Fathers will never bee denyed to be great helpes to truth and devotion and this is all that the most learned Answerer doth desire Secondly saith the Iesuite by adventuring though faintly to justifie it by that which the holy Fathers in middle ages did professe i Reply p. 106. Here the Iesuite detects himselfe that what he hath uttered before is untrue for there he chargeth the Answerer with jumping at once over a Thousand sixe hundred yeares and yet in this place he acknowledgeth him to justifie our profession by that which the holy Fathers in middle ages did professe Here we may see the reason why Mr Malone pleads the Fathers for his touchstone and accuseth us for rejecting them not because he accompts them the Rule or is confident in their tryall but because the people whom they dayly deceive are not so well able to make use of them whereby to convict their errours These are they that cry the Fathers the Fathers and yet despise them Wee keepe them under the commaund of their MASTER yet deny them not their just reverence their deserved honour We haue seene saith the Iesuite how he hath failed in the first producing no more for himselfe then all Heretickes have ever done k Reply p. 106. If the most learned Answerer had onely pretended Scripture without the truth or true sense of it he had done no more then the Devill Papists and other Heretickes have done but how will the Iesuite prove this to have beene practised by his learned Answerer The Scriptures he desires not as Papists and heretickes have abused them but in their true sence This light because you cannot endure must you therefore be a conquerour Poore fugitive How doth he dreame when he flyes from that power that prosequutes and would condemne him For the sword of the Spirit would not onely as the sword of the Angell make the Asse bruise the legge * â—â—â— â—â— â—â— but even breake the heart of the false Prophet if his eyes did behold the brightnesse of it And as vainely doth he charge the most learned Answerer with feare and shamefull tergiversation from the Fathers testimonies l Reply p. 106. when as whatsoever he hath said concerning them is the same that some Papists nay the Iesuite himselfe notwithstanding hee calls them the touchstone hath affirmed Was it not Mr Malone that rejected the Fathers generally consenting and defended them that did likewise m Reply p. 92. Who declared it lawful for every one in points that the Pope hath not made faith to presse urge the Fathers or reject them as they please n Reply p. 93. Doth not a troop of their owne exclude them from that authority in the Church which the Iesuite would seeme to give them neither affording theÌ„ the honor of a rule or touchstone either o Bellarm. â— de Concil author l. 2. c. 12. Scripta Patrum non sunt Regulae neque habent auctoritatem obligandi Wadding legat de concep Virg. Mariae sect 2. Orat. ◠§. 6. Nec enim parvum Doctorum aggerem sed Dei sapientiam spiritum pro regula rectore veritatis habet sancta haec nostra quae fallâ— non potest mater Ecclesia The Iesuite further telleth us that the Answerer in demonstration of his forwardnes taketh upon him to give the first onset himselfe But it is easie to espy saith he how this pretended hardines is nothing else but a meere cover and cloake to hyde the weaknes of his cause and to boulster out his booke with a shew of antiquitie more then with a substance of verity being flush alwayes in words and refined periods yet still failing in sound reason and judgment p Reply p. 106. What the Iesuite hath espied I presume he hath not kept secret therefore whether this conceit be not one of his selfe flatteries will be espied in the proper place where he hath declared what hee hath beene able to performe But though we should grant him saith the Iesuite whatsoever be alleadgeth out of the Fathers and that wee should confesse their sayings to make altogether for him hath not his owne mouth pronounced that all this will not be any way sufficient forasmuch as no authority but that of the Scripture can suffice And if he had reason to cry out with S. Augustine and say let humane writings bee remooved let Gods voyce sound with what sense now may he be thought to have stuffed such a deale of Paper with humane authorities It wil be answered that it is done onely to shew the confidence hee hath in his cause and that the Fathers howsoever hee esteemeth them little make wholly for him and against us q Reply p. 107. To this wee answere that iâ— his cause did not gaine by it yet the Catholicke Church is no looser when the grand deceivers of the Romane Faction are detected and their pretences of antiquity made knowne for delusions Secondly is the cause of Religion no way assisted by the writings of the auncient Fathers unlesse wee acknowledge them with the Iesuite the assured touchstone Navigators as are all that saile in the Sâ—ippe of the Church have much comfort and direction by the other Starres although the North alone infallibly direct their course and assists them to the
praedestinatioâ—is quae quidem sententia in Pelagio damnata est Moreover Baronius hath slandred all the Historiographers of the fourth age with words as uncomely as any the Iesuite hath produced from any of ours charging some with obscuritie others with defect of â—rder diligence pietie truth and some with writing lyes for private affection b Baron Ann 395. n. 43. Licet tot historicis haec aeâ—as abundâsse videatur tamen adhuc iâ—opâ— harum facultâ—â—um remansit in noâ—nullis obscura quod ex his alij res multas brevitate nimia contra â—eâ—int alij intactas penitus reliquerâ—â—t desideretur auâ—â— in alijs ordo in alijs veâ—ò teâ—poâ—â— exactioâ— indagatio pericliâ—enturque alij veritatâ— aâ— pariter â—iâ—tate affectuque privato ducti pro arbâ—triâ— mendacia veris aâ—texuerint And in the point of the immaculatâ— conception although the affirmative point brought more Doctours then will make a consent in the Iesuites judgment yet the negative â—ast them off tell us that they are not tyed to so poore a number of the Fathers c Wadding Legat. de conâ—â—â—â— Virg Mâ—riâ— sect 2 orat 9 §. 6. Totidem scil 15. plures Doctores non ita potestatem Ecclesiâ— coarctent ligent ut si consultum rectum duxerit non possit contra â—os cum alijs dâ—fiâ—â—â—â— neither hath the Church the Fathers but the wisdome of GOD his Spirit for a rule and governour which cannot be deceived d Ibid Neâ— enim parvum Doctoâ—â—m aggâ—rem sed Dei sapientiam spiritum pro regula et rectore veritatis habet sancta haec nostra quae falli non poâ—â—â— Mâ—tâ—â— Ecclesia Further Alphonsus de Castre will beleive Anacletus a Merchant better then either Augustine or Hiâ—româ— Alfons de Castro adver haerverbo Episcop â—uic Anacle to â—oli magis credidâ—riâ— quam â—ille Wicleâ—itis imâ—o magis quam Hiâ—â—â—nymo aut Augustine Yet although they thus censure sometimes justly oft-times unjustly those Auncients I will not conclude against them that they utterly discard their opinions and doctrines Now as their owne affirme that although the writings of the Doctors are to be received with reverence yet they binde us not to beleive them in all their opinions but that we may justly contradict them when they speake against Scripture or truth g Turrecâ—em in cap. sanct Rom dist 15. n. 12. so the Fathers themselves professe the same as I have at large shewed in many places before h See before Sâ—ct 5. And S. Augustine as he could not please himselfe without the Scriptures so he feared to offend others and therefore presupposing as the most learned Answerer hath affirmed that without Scripture no certainty no satisfaction can be had he thus declareth himselfe That which I say brethren if I cannot avouch it as certaine you must not be offended I am but a man and what I am assured by the Scriptures that I dare affirme and of my selfe nothing Hell neither I have yet experience of neither you and perchance there shal be an other way and by heâ—â— it shall not be For these things are altogether uncertaine August in psal 85. Quod diciâ—â—â— fraâ—res hoc si non vobis tanquam certâ—â— exposuero â—e â—uccenseatis â—omo enim sum quaâ—tum conceditur de Scripturis â—anctis tantum aâ—deo dicâ—â—e nihil ex â—e Inâ—eâ—â—â—neâ— ego exper â—us â—um â—dhâ—c nec vos 〈◊〉 alia via erit non per inâ—erâ—um 〈◊〉 Iâ—cerâ—a â—â—nt enim haec So that we see the most learned Answerer his lesson Alledge what authority you list without Scripture and it shall not suffice is both Orthodoxe and ancient also But letting this passe as sufficiently urged already will our Answerer have the Forehead now saith the Iesuite to charge us any more with Novelty k Reply p. 10â— Truth needes not a brasen Forehead but where it is persecuted and then it hath defence little enough to have not onely her Forehead but face of brasse also For how doth the Iesuite out-face brow-beate triumph and tell every Passenger that hee hath beaten her against her nature into a Corner when there is no thing but a raging Sea and watery foame But the great ones of his owne profession teach him saith the Iesuite that the auncient Fathers did maintaine those points we now defend against him and therefore one of them calleth our Religion A patched Coverlet of the Fathers errors sowed together Although then our Religion did consist of errours as Whitaker doth affirme yet may our Answerer blush to call them novelties seeing they be confessedly as olde as the aâ—â—ncient Fathers themselves l Reply p. â—â—â— All this will not suffice to exempt the Iesuite and his party from Novelty For it being admitted by him that their Religion doth consist of errours notwithstanding that we in courtesie should graunt that they lay long lurking among those that were auncient they will yet deserve I doubt not obtaine of all men the title of Nâ—veltie For as I have before declared that is new in Religion which is not most aâ—â—cient Pag. 19â— 194 yet I will wayte upon his repetition a little and shew that if the Iesuite cannot derive his Religion further then from the Fathers the tradition whereupon it is builded is then but humane so a new thing even Novelty it selfe And therefore Tâ—rtullian telleth us That is most true which is most auncient that most auncient which was from the beginning that from the beginning which from the Apostles Teâ—â—â—l l. 4 aâ— Mâ—rc Id veriâ—â— quod â—râ—â—s id priâ—â— quod est ab initio ab initio quod ab Apostoliâ— How convincing an Argument then hath the Iesuite produced for his purpose Will he find a truth in Faith that was not from the beginning If CHRIST was alwayes and before all Truth is a thing equally auncient and from all eternitie saith the same Father Idem de Veland Virgin c. 1. Si â—emper Christus prior omnibuâ—â—què veritas sempiteâ—â—â— antiquâ— res And therefore whatsoever savoureth against the Truth this saith he is heresie though it be of long continâ—ance Ibid. Quodcunque adversâ—â— veâ—itatem sapiâ— hoâ— erit hâ—resis etiâ—â— veâ—us coâ—suâ—â—â—eâ— And although errours which are as auncient as some of the Fathers be not Novelties in the Iesuites judgment yet they are new and herefies also to him that hath received his Commission doctrine from CHRIST for which cause Tertullian adviseth those that measure Novelties as the Iesuite doth Viderint quibus novum est quod sibi vetus est Let them beholde to whome that is new which they apprehâ—nd as auncient q Tertul. loco vlt. cit supposing that present Hereticks many times conclude that for auncient which CHRIST and his Apostles distaste as Novelty Besides if the Iesuite collect aright the Church of Rome hath in many things defined for Noveltie against