merite of remission of sinnes and eternall life their assertion g Tho. Aquin. p. â— q 80. art 3. in corp Eliam si mus vel canis â—ostiam consecratam manduret substantâ—a corporis Christs non desinâ—t esse sub speciebus c. Quidam dixerunt quod statim cum Sacramentum tangitur a mure vel cane desinit ibi esse corpus Châ—isti quod derogat veritati Sacramenti that Dogges and Mice and Swine eating their consecrated Hoast doe eate into their bowels the very body and bloud of Christ their abhominable paradoxe h Coster Enchirid cap. 15. Sacerdos si fornicetur aut domi concubinam foueat tamet si graui sacrilegio sâ—se obstringat graâ—ius tamen peccat si contrahâ—t matrimonium that it is more lawful for a Priest to commit fornication then to marry a wife l Bellar. de Amissâ—grat Stat. pecc l. 2. c. 18. Non peccat Magistratus si mâ—râ—tâ—cibê° cerâ—um locum vrbis incolendum attribuat their defence of publicke and common Stewes their falling downe to worship stocks and stones and to pray and offer to them their Seruice and prayers in a strange and vnknowen tongue their maiming of the Sacrament by administring it in one kinde contrary to the expresse institution and example of Christ in the Gospell and that with a Non obstante in the Councell of Constance k Concil Constant Sess 13. Lic et Christus post coenam instituerit suis dâ—scipulis administrauerit sub vtraque specie panis vini hoc venerabile Sacramentum tamen hoc non obstante consuetudo quòd a laicis tantummodò sub specie Panis suscipiatur habenda est pro lege quam non licet reprobare c. This notwithstanding yet the custome of administring to the lay people onely in the forme of bread shall be taken for a law These I say and sundry other of their doctrines and doings are such and so contrary to the common sense of Christian piety as that of them who haue had occasion and meanes to take notice of them and yet persist and goe forward in their euill way wee haue iust occasion to conceiue that which the Apostle saith that l 2. Cor. 4. 4. the God of this world hath blinded their eyes that the light of the glorious Gospell of Iesus Christ should not shine vnto them And againe that m Rom. 1. 28. God hath giuen them ouer to a reprobate sense to doe the things that are not conuenient and hath set vpon them a marke of that reprobate illusion whereof the same Apostle speaketh n 2. Thes 2. 10. 11. Because they regarded not the loue of the truth that they might be saued therefore God shall send them strong delusion that they may beleeue lies that they may be damned which beleeued not the truth but tooke pleasure in vnrighteousnesse 8 The next thing that is to be done is to aske for the way Now no man doubteth but that it is expedient and necessary so to doe but the question is of whom we are to aske Whom shall I aske that I may be sure to receiue of him certaine and true answere which is the way of eternall life Let me goe through all the Religions and professions in the world Protestants Papists Brownists Arians Pelagians euery one will say of that that he himselfe followeth that it is the right way Who is now the Iudge amongst all these to giue vs certaine assurance and warrant which is the way indeede And whom shall wee thinke to be this Iudge but God himselfe who as he is the end whereto we goe so is the onely directour of the way whereby wee are to come vnto him But here the troubled minde asketh againe How shall I come to aske of God how shall I heare his voyce to receiue answer from him Let vs take the answer of this question from St. Hierome who demaunding o Hieron in Ps 86. Dominus narrauit quomodo narrauit Non verbo sed Scriptura In cuius Scriptura In populorum c. quae Scriptura populis omnibus legitur hoc est vt omnes intelligant c. Principes Ecclesiae princepes Christi non scripserunt paucis sed vniuerso populo c. non vt pauci intelligerent sed vt omnes How will the Lord shew or declare answereth Not by word or voyce but in the Scripture In whose Scripture Marry saith he In the Scripture of the people which he noteth to be so called because it is read vnto all people that is saith he so as that al may vnderstand because the Princes of Christ that is the Apostles and Euangelists did write not for a few but for the whole people not that a few but that all may vnderstand God then hath giuen thee his holy Scripture hath attemperated the same to thy capacity and vnderstanding that there thou mayest aske and receiue answere of him which the way is wherein thou art to walke that thou mayest obteine eternall life And hereof saith Gregory Bishop of Rome a farre other man then are those Vipers and Aspes that now are bred out of the Church of Rome p Gregor Moral l. 16. c. 16. Per Scripturam Deus loquitur omne quod vult By the Scripture God telleth vs all his will q Idem Exposit in 1. Reg. c. 3. Quid cor animam dei nisi sacram eius Scripturam accipimus What doe we vnderstand saith hee by the heart and soule of God but his holy Scripture as to giue vs to vnderstand that if we desire to come so neere vnto God as to haue him poure forth his heart and soule vnto vs we must expect and looke for the same in his holy Scriptures And therefore is it that our Sauiour Christ vseth that exhortation a Iohn 5. 39. Search the Scriptures for in them ye thinke to haue eternall life and they are they that testifie of me Heereby doth God performe the promise that of olde hee made vnto his people r â—sa 30 21. Thou shalt heare a voyce behinde thee saying This is the way walke in the same Of which way the Prophet saith further Å¿ Esay 35. 8. There shall be a path and a way and the way shall be called holy the polluted shall not passe by it for God shall be with them that is with his people that seeke him and walke in the way and the fooles the simple shall not erre namely because t Psal 19. 7. the law of the Lord giueth wisedome and vnderstanding vnto the simple u Pro. 1. 4. and to a childe knowledge and discretion Very notable is that of Optatus and much to be marked in this behalfe when being at question with the Donatists whether it were lawfull to rebaptize or not hee saith thus x Optat. cont Parme. l. 5. Vos dicitis Licet nos dicimus Non licet Inter vestrum licet
fides non est Except it be one onely it is no faith Absurdly therefore doe they erre and are deceiued who with c Socrat. hist lib. 4. c. 27. Themistius admonebat deum velle tam diuersa ac dispari opinionum ratione gloriam suam illustrare Themistius the Philosopher amongst the Pagans or with Rhetorious the Hereticke amongst Christians doe thinke that God liketh well of the varietie of Religions and d August de haeres cap. 7â— A Rhetorio haeresis exorta quae omnes haereticos recte ambulare vera dicere affirmat that all Heretickes walke aright and speake truth so that it skilleth not of what Religion a man be if he be of any as if heauen were a common harbour for all professions to arriue at a common Inne to giue entertainement to all that will offer themselues vnto it but so certaine a thing it is that there is but onely one truth one onely true religion as that euery sect and schisme and heresie professeth it selfe only to be the truth as graunting it out of common instinct to be a thing to be presumed that it cannot be the truth except it only be the truth 5 Now which that only true way is and how it is to be knowen none can better teach vs then God himselfe to whom we goe For as e 1. Cor. 2. 11. no man knoweth the things of man but the spirit of man which is in him which yet knoweth not it selfe so no man knoweth the things of God but the spirit of God and he f Ver. 10. to whom they are reuealed by the same spirit And as no man seeth the Sunne but by the light of the Sunne it selfe so doth no man see or know God but by those resplendent beames of light which issue from him in his holy word whereby he vouchsafeth to minister vnto vs the vnderstanding of his waies And therefore very well S. Ambrose saith g Ambros Ep. â—â— Coeli mysterâ—â— not eat me Deus ipsequi condidâ—t non homo qui seipsum ignorauit Cai magis de Deo quam Deo credam Let God himselfe that made heauen teach me the mystery of heauen not man who had not vnderstanding to know himselfe Whom shall I beleeue concerning God rather then God himselfe h Oros hist lib. 6. cap. 1. Ab ipso audias ipsique Deo credas quod verum velis scire de Deo Heare of God himselfe saith Orosius and beleeue God himselfe as touching that truth which thou wouldest know concerning GOD. Therefore the Prophet here being to giue instruction concerning the way to come to God and to finde rest with him propoundeth nothing of himselfe but deliuereth his lesson from the Lord Thus saith the Lord. And this is the onely certaine direction of true faith and of the worship of God It standeth not in the dictates of men nor in the definitions of Councels nor in the reuelations of Angels but the finall resolution of all Controuersies of Religion must be into this issue Thus saith the Lord. * August Ep. 48. Audi Dicit Dominus non dicit Donatâ—s aut Rogatus aut Vincentius aut Hilarius aut Augustinus sed dicit Deminus Heare thus saith the Lord saith Austin not thus saith Donatus or Rogatus or Vincentius or Hilary or Austin but thus saith the Lord. This onely is it that can truely stablish the conscience of man Other things may breede maze and astonishment and may draw the benummed fancy to the following of this or that but the true life and sense of Religion ariseth only from this ground Thus saith the Lord. Which notwithstanding to the Papists is an importable yoake who haue transcribed the authority of Religion to mortall men to Doctors and Fathers and Councels and crie the names of these aloud but cannot endure to be required for proofe of their doctrine Thus saith the Lord. Albeit neyther do they pleade those names as perswaded that their Religion can stand eyther by Fathers or Councels but onely to withdraw their followers from the conscience and due regard of Thus saith the Lord that hauing once pulled them from thence they may the more easily bring them by degrees to themselues and their Church to the decrees decretals of their Popes and Bishops to tye their opinion and conscience of Religion wholly vpon them Surely Bellarmine when for the proofe of their seuen Sacraments he could bring no witnesseâ— eyther of Councels or Fathers for more then 12. hundred years after Christ bringing at last for proof therof the Councell of Trent to make good this proofe euen with one breath bloweth the other all away k Contra Papae autoritatâ—â—â—â—â— Augustâ—us nec Hicronymus nec aliquis Doctorum suam sententia dâ—fendit The validity force saith he of all the olâ— Councels and of all doctrines of faith dependeth of the authority of the Church that now is Let the Fathers all say what they wil what is that to the purpose It is the Church now in being wee know what Church they mean that must strike the stroake in all Accordingly is it written in the Glosse of their Canon law k neither Austin nor Ierom nor any of the Doctors may maintain his opinion against the authority of the Pope And in the law it selfe l Dist 19. Si Romanorum Romanorum â—ontâ—ficum decreto caeterorâ—m opuscula tractâ—â—orum â—pprâ—bantur vel reprâ—bantur The workes of other writers are allowed or reiected according to the Popes decree Yea further they haue thus whispered one to another in their Index Expurgatorius though not thinking that we should heare them m Index Expurgat In the olde Catholicke Writers we beare with very many errours we extenuate them we excuse them by some deuised shift we denie them or faine some conuenient meaning of them when they are opposed to vs in disputations or in contentions or controuersies with our aduersaries What are those very many errors which they say they beare with in the Fathers but the doctrines and assertions of our Religion which amidst their out-cries and clamours that our Religion was not heard of before Luthers time they themselues confesse to be conteined and taught in the writings of the Fathers but forsooth the Fathers erred in saying as we say Which yet because they hold it would be some impeachment to their cause alwaies to professe therefore according to the rules of their Index they put them off with cunning and colourable answers and exceptions albeit sometimes also with very lewde and apparant mockeries when we bring their testimonies most expresse and pregnant and cleare against them We alleadge Tertullian affirming the Emperour to be n See the place after Sect. 11. inferiour to none but God They tell vs that Tertullian was o Renat Laurent annot in Tertul. Apolog cap. 30. Noluit offendere Gentiâ—es Caesaream maiestatem secundam hac de causa nominat loth to offend the Pagans and
non licet nostrum nutant re migant animae populorum Nemo vobis credat nemo nobis omnes contentiosi homines sumus Quaerendi sunt Iudices Si Christiani de vtraque parte dari non possunt quia studijs veritas impeditur Deforis quaerendus est Iudex Si Paganus non potest nosse Christiana secreta Si Iudaeus nimicus est Christiani baptismatis Ergo in terris hac de re nullum poterit reperiri iudicium de â—â—lo quaerendus est index sed vtquid pulsa mus ad calum cum habemus hiâ— in Euangelio testamentum inquam c. Ergo voluntas eius sicut in testamento sic in Euan gelio inquiratur You say it is lawfull and we say it is not lawfull Betwixt your yea and our nay the soules of the people wauer and stand in doubt let no man beleeue vs let no man beleeue you we are all contentious men Wee must enquire for Iudges betwixt vs. If of Christians they can be giuen of neither part of vs because by part-taking the truth is hindered We must looke for one abroad If a Pagan he cannot know the secret of Christian faith If a Iew he is an enemy of Christian baptisme Therefore vpon earth no iudgement can be found hereof little did hee thinke that the Pope in this case is to be the Iudge we must require a Iudge from heauen But why saith he do we knocke at heauen when we haue one here in the Gospell euen the Testament of Christ As in his Will or Testament so in the Gospell let vs require what his will is Thus spake Optatus in a case all one with ours and plainly teacheth vs who it is that must be the Iudge to end amongst vs all Controuersies concerning the right way euen the Testament of Christ the word of the Gospell by which Christ being in heauen still speaketh vnto vs to giue aunswere of that which we aske of him Now we know this offendeth and galleth the Church of Rome and they gnaw their tongues for anger at the hearing of it As Origen saith y Origen in Num. ho. â—â— Super omnia eis est tormentorum genera super omnes paenas siquem videant verbo Dei operam dare scientiam dâ—uinae logis mysteria scripturarum intentis studijs perquirentem it is a torment to the Diuels to see a man giuen to the reading of the Scriptures so is it a torment to them to heare the people inuited to the Scriptures and instructed there to aske of God concerning the way of life They repine they wrastle they cast in scruples and doubts they doe all that may be done to discourage men from making vse of that which God hath giuen to be the speciall meanes and helpe of our saluation But the more they rage in this behalfe so much the more let vs acknowledge and accept the gift of God and endeauour that z Ambros in Heb. 5. Quomodo pâ—tâ—runt sensus nostri exercitaâ—â— esse Vtique ex vsit frequentâ— lectione sanctarum scripturarum c. by vse and often reading and meditation of Scriptures as Ambrose teacheth we may a Heb. 5. 14. haue our wits exercised to discerne betwixt good and euill esteeming by right reason because the late Ballancer of Religion will haue the matter to be weighed b Prudent Ballance of Religion in the Epistle by naturall and right reason that it is more safe for vs to commit our selues to that whereof there is no question then to that wherof there is question and because al men are questionable and doe question one another therefore to repaire to the Scriptures and there to aske and seeke the way where no man dare denie but that it is the voyce of God the voyce of Iesus Christ which by his Prophets and Apostles vpon whom c Ephe. 2. 20. the houshold of God are built giueth answere to vs. To which purpose we may obserue that which S. Austin saith d August in 1. Ioan. Tr. 2. Contra insidâ—osos â—rrores Deus voluit ponâ—re firmamentum in Scâ—ipturis Contra quas nullus audet loqui qui qâ—â—quo modo se vult videri Christianum Against deceitfull errours God would set vs a Fortresse or Bulwarke in the holy Scriptures against which no man dare speake which will in any sort be taken for a Christian man And of the vse of these Scriptures Gregorie Bishop of Rome telleth vs thus e Gregor in Cantic cap. 5 Sancti viri se consilijs Scripturae ex toto addicunt vt videlicet nihil agant nisi quod ex responso â—cripturarum audiunt c quae fluenta plenissima dicuntur quia de quibuscunque scruplis in Scripturis Consilium quaeritur sine minoratione de omnibus ad plenum inuenituâ— Holy men doe wholly addict themselues to the counsels of the Scripture so as that they doe nothing but what they heare by answer of the Scriptures which saith he are called full streames or riuers because of whatsoeuer scruples or doubts we aske counsell in the Scriptures we finde it to the full of all things without exception Vnderstand it according to the words of Chrysostome f Chrysost in 2. Thess hom 3. Omnia clarae sunt manifesta ex Scripturis diuinis quecunque necessaria sunt manifesta sunt All things are manifest and cleare by the holy Scriptures whatsoeuer things are necessary they are manifest In a word of the Scriptures S. Austin most comfortably telleth that g August de vtil credendi cap. 6. Planè ita modificata vt nemo inde haurire non possit quod sibi satis est si modò ad hauriendum deuotè ac piè vt vera religio poscit accedat the doctrine thereof is so tempered as that there is no man but may drawe from thence that that is sufficient for himselfe thogh not sufficient for the answering and determining of al maner questions and doubts yet sufficient for himselfe for his owne soules health so that he come to draw with deuotion and piety as true Religion requireth he should doe for to such GOD himselfe is a teacher not only outwardly by his word but also inwardly by his spirit enlightning their vnderstanding guiding their harts to conceiue aright of his way giuing them that answere whereof Gregory speaketh when interpreting h Greg. Moral l 35. c. 3. Homini dâ—um inteâ—rugare est in 〈…〉 pect eâ—us neâ—câ—entem 〈…〉 gnosâ—ere R 〈…〉 mdore aut 〈…〉 Det â—st est eum qu 〈…〉 benè hâ—nâ—lâ—ter nescientem cognouerit interms inspiratioâ—bus erudire our asking of God to be the acknowledgement of our owne ignorance in the sight of God he expoundeth Gods answering to be his instructing of them by inward inspirations i Leo in Natiu Serm. 5. Quis ad haec idâ—neus nisi qui â—p Dei docetur regitur dicente Apostoâ—â— Nos autem non spiritum huiê° mund accepâ—mê° â—