obscure assemblies but in open Churches and generall Congregations of our owne Countrie in the darkest ages long before Luthers daies But obserue the comming of our aduersarie That book which was published in Anselmes daies for instruction and visitation of the sicke the same booke I say both for matter and substance hath of late yeares beene printed at Paris at Collen Ordo Baptizandi cum modo visitandi infirmos Paris anno 1575. Colon. anno 1556. Ven. anno 1575. at Venice whereby not onely the doctrine of merits is ecclipsed but the now Romane faith is discouered to differ from the ancient what therefore can bee expected how these men should iustifie their owne printed Authors Behold the Romane Inquisitors haue carefully prouided by two Expurgatory Indices Quiroga p. 149. Sandoual Roxas anno 1612. that the words of comfort which the Priest was enioyned to pronounce to the sicke person should be all blotted out and although the Inquisitors haue not as yet passed their sentence vpon Aelfricks Homilie Aelfricks Sermon on Easter day printed at London 1623. pag. 7. yet in that Homilie they haue suggested Transubstantiation by two feined miracles contrary to the doctrine of the Eucharist then publiquely taught and farre different from the whole Scope of the Author and the Latine Epistle written by Aelfricke to the Arch-bishop of Yorke is to be seene mangled and razed in a Manuscript in Bennets Colledge in Cambridge as is well obserued by a learned Diuine D. Iames in his corruption of Fathers pag. 55 and I cannot conceiue but it was done by some Romanist because it doth plainely confute the doctrine of Transubstantiation Thus wee see what time and errors hath brought to passe That Protestant faith which in Aelfricks daies was generally receiued in England for Catholique doctrine is now condemned as hereticall by a preuailing faction in the Romane Church and that word of truth which was published in Anselmes daies for the saluation of Priests and people in the English Church is now condemned by an Index Expurgatorius with a Deleatur vpon those sauing words but I say of them as Saint Ambrose sometimes pronounced of the Arrians Ambros orat 1. contr Arrian Transubstātiation They may well blot out our letters but our faith they shall neuer abolish Againe looke vpon their doctrine of Transubstantiation and you shall see how miserably their Church is deuided touching the antiquity and vniuersality of that point of faith some deriue it from the words of Christ others from Christs Benediction before the words were vttered some from the exposition of the Fathers others from the councel of Lateran some from the authoritie of the Scriptures others from the determination of the Church and whereas many other points of the Romish doctrine are pretended to be Apostolicall Traditions as hauing no foundation in the written word it is obserued by learned Du Plessis that the Papists generally maintaine that their Masse is prooued from the Scripture insomuch as in the 28. of Matthew and other places where there is mention made of the Sacrament the ordinarie Glosse doth note with capital letters in the Margent Moru de Miss lib. 1. c. 1. in initio Here is the Institution of the Masse It was the great vaunt of Campian the Iesuite Camp Rat. If the Protestants name the Gospell we ioyne with them the verie words are for vs This is my body this is my bloud and Bellarmine his fellow Iesuite professeth confidently that the words Bellar. de Euch. l. 1. c. 11. This is my bodie are of the essence of the Sacrament and they are operatiue If wee shall further question at what time whether before or after the wordes spoken there is a conuersion of the elements into the bodie and bloud of Christ Aquinas tels vs Vltimum instans prolationis verborum est primum instant in quo est in Sà cramento corpus Christi in toto autemtempore praecedenti est item substantia panis Aqu. par 3. q. 75. art 7. ad 1. that the verie last instance of the deliuerie of those words is the first instance of Christs bodie in the Sacrament but in all the time before there is the substance of bread remaining If these men therfore haue spoken the truth let them beare witnesse of the truth onely let mee tell you they want that vnitie in this point of faith which they appropriate as a speciall marke to their Church and for proofe of this I will proceed to publication of witnesses wherein I will produce no other testimonies but their owne learned Authors and I presume a better proofe then their owne confessions none of them can expect whereby it shall appeare that their grand point of Transubstantiation hath neither foundation in our Scriptures nor certaintie in the Fathers nor vnitie among themselues to conclude it for an Article of beleefe Touching the words of Consecration Salmeron the Iesuite speaking in the person of the Grecians deliuers their opinion in this manner Cham. lib. 6. de Euch. c. 7. When the Benediction of the Lord is not superfluous or vaine neither gaue hee simply bread it followeth when he gaue it the transmutation was made and those wordes This is my body did demonstrate what was contained in the bread Ex Catholicis solus Caietanus in Commentario huius Articuli qui iussu Pij Quinti in Romanâ editione expunctus est docuit seclusa Ecclesiae authoritate verba illa Hoc est corpus meum ad veritatem hanc confirmandā non sufficere Suar. Tom. 3. disp 46. not what was made by them And Swarez the Iesuite ingeniously professeth that Cardinall Caietan in his Commentarie vpon this Article did affirme that those words of Christ This is my body do not of themselues sufficiently prooue Transubstantiation without the supposed authoritie of the Church and therefore by the commandement of Pius Quintus that part of his Commentarie is left out of the Romish Edition Habemus confitentem wee haue a faire confession for a Cardinall and a friendly caueat touching the spunging of his authoritie And that the world may know these men are better friends to our cause then many yet conceiue them I will produce both Cardinals and Bishops and Schoolemen who will testifie with vs that there are no words in Scripture to proue Transubstantiation that those words This is my body are not of the essence of the Sacrament that the ancient Fathers did not beleeue the substance of the Sacramentall bread to be conuerted into Christs reall flesh and lastly that Transubstantiation was not beleeued de Fide as a matter of faith aboue 1000 yeares after Christ And first I will giue you their owne confessions touching the place and proofe of Transubstantiation deriued from the Scriptures Quomodò fit corpus Christi vtrum per cōuersionem alicuius c. Biel in Con. Missae Lect. 40. Gabriel Biel How the body of Christ is in the Sacrament Non
noÌ„ potest nisi plures de eodeÌ„ sacrificio participant quidem hunc antiquum esse Ecclesiae morem c. Cassand de solitarijs Missis but where some people are partakers of the same sacrifice with the Priest and all the best learned doe acknowledge that to haue beene the ancient custome of the Romane Church Innocentius the Third In the Primitiue Church In Primitiua quidem Ecclesia singulis diebus qui celebrationi MissaruÌ„ intererant communicare solebant sed excreseente multitudine c. Innocent 3. lib. 6. Myster Miss c. 5. euery day those that were present at the Sacrament were wont to communicate but the number of the faithfull increasing it was appointed they should communicate onely on the Lords day afterwards by reason this custome was neglected it was ordered that euery Christian should celebrate the Communion thrice euery yeare and at last this remedie was found out that instead of the Communion which was the Misterie of vnity they should greete one another with an holy kisse Res ipsa clamaettam in Graecâ quam Latinâ Ecclesiâ non so lum sacerdotem sacrificaÌ„tem sed reliquos praesbyteros Diaconos nec noÌ„ reliquum plebem aut saltem plebis aliquam partem communicasse quod quomodò cessauerit c Cassand Consult de solit Miss pag. 966. Iohannes Hoffmeisterus The thing it selfe doth speake and cry aloud both in the Greek and Latine Church that not onely the sacrificing Priest but the other Priests and Deacons and the rest of the people or at least some part of the people did communicate together and how this custome ceased it is to be wondred and it is to be indeauoured that this good custome may be restored to the Church Master Harding That others doe commonly forbeare to communicate with the Priest Iewel in cap. of priuate Masse initie is through their owne default and negligence not regarding their owne saluation whereof the godly and carefull Rulers of faithfull people haue since the time of the Primitiue Church alwaies much complained Olim quod etiam nunc Graeci vsurpant ex vno eodemque pane consecrato delibatâ—â— particulae singulu tribuebantur vt melius vnio coniunctio cum Christo atque aepertius significaretur Iustin in 1 Cor. 10. Nunquam expresse legitur à veteribus oblatum Sacrificium sine communione alicuius vel aliquoruÌ„ preter ipsum sacerdotem Bellar. lib. 2. de Missa c. 9. Iustinian In ancient times that which the Greek Church vseth at this day of one loafe of bread consecrated diuers parts were distributed to all that by their Communion their Vnion with Christ might be more plainely expressed Bestarmine Although there is no expresse testimonie amongst the Ancients to testifie that they at any time offered sacrifice without some one or more communicating with the Priest yet it may be gathered by coniectures so that there is no certaine proofe of Antiquity for this point of faith but onely by coniectures as Bellarmine himselfe confesseth Thus you haue heard many of the best learned Romanists witnessing the antiquity of our doctrine and consequently intimating the noueltie of their owne and it seemes the learned Fathers of the Trent Councell were very sensible of that doctrine which the ancient Fathers taught and proclaimed for the right Communion in their Church and thereupon you shall obserue the Councell concludes in that Canon of Priuate Masse with a well wishing to the truth of the Protestant doctrine Concil Trid. cap. 6. can 8. Optaret quidem Sacrosancta Synodus c. The sacred Councel could wâ—sh that the faithful people which stand by would communicate with the Priest not onely in spirituall affection Quod huiuâ— Sanctissimi sacrificij fructus vberior proueniret Concil Jbid. but in Sacramentall participation and the reason is there rendred by the Councell Because it would bee more fruitfull and more profitable for the Receiuer Behold out of the same mouth proceeds cursing and blessing in the first part of the Canon the Councell doth accurse all those that terme Priuate Masses vnlawfull and therefore to be abrogated in the next place they wish they were restored to the ancient custome for the benefit of the Receiuer so that from the particular confessions of many learned Romanists our Communion of Priests and people is adiudged more ancient and from the generall confession of a generall Councell our Communion is concluded to bee more fruitfull Iewel Artit 1. in initio But put the case saith Master Harding that the people might be stirred to such deuotion as to dispose themselues worthily to receiue their housell euery day with the Priest as they did in the Primitiue Church what would these men haue to say Surely if our aduersaries would leaue their Priuate Masse and returne to our Communion I presume these men that is the Protestants would say that the Masse Priests need not then so much complaine of the Noueltie of our doctrine and yet one thing more I will adde and say that if this doctrine were reformed and restored to the Primitiue sincerity from which they confesse to haue digressed yet I say they stand guilty of the like noueltie corruptions in their Articles of their own Creed which haue as much neede of Reformation euen by the Testimonies of the best learned amongst themselues as shall be presented in the next place PARAG. 4. The seuen Sacraments IT is the third Article of the Romane Creed that there be truely and properly seuen Sacraments of the new Law Bulla Pij Quarti Articl 3. instituted by our Lord Iesus Christ and necessarie to the saluation of mankinde This Point of faith was grounded vpon the Authority of the Councell of Plorence and the Councell of Trent the one did insinuate the number of seuen Sacraments Suarez disp 12. Sect. 1. the other did expresly decree it for an Article of faith saith Swarez but because the Romanists relie wholy vpon the Trent Councell it will not bee amisse to examine that Decree and thereby to obserue with what Vnitie and Consent their Proselites haue prosued this doctrine of faith The Councell of Trent hath defined and declared Concil Trid. sess 7 can 1. Ablue firmo cibo piget vngit ordinat vxor Gerson de 7. Sacram. p. 69. If any shall say that all the seuen Sacraments of new Law were not instituted by Christ or that there are more or lesse then seuen viz. Baptisme Confirmation the Eucharist Pennance Extreme Vnction Orders and Matrimonie or that any of these is not truely and properly a Sacrament let him be accursed This Trent Decree is so praeualent with the Church of Rome Quodtestimonium etiam si nullum haberemus aliud deberet sufficere Bellar. de effectis Sacr. l. 2. c. 25 that Bellarmine professeth This testimonie ought to suffice if they had no other And surely it will appeare that other testimonies are scarce and few and therefore it
prayer in an vnknowne tongue they confessed it was not vsed in the Primitiue antient Church but say they the prayer and seruice was vsually taught in the vulgar and knowne tongue In this confession they intimate the noueltie and vncertaintie of their owne doctrine and in this acknowledgement they witnesse the antiquitie and visibilitie of our Church long before Luthers dayes Touching Adoration of Images they confessed that there is no expresse place of Scripture that commands their worship they confessed there is no example amongst the Fathers for their adoration but rather against them and in these confessions they intimate the noueltie and vncertaintie of their owne doctrine and practise and in our worshipping of God in spirit and truth they acknowledge the antiquitie of our Religion and the visibilitie of our Church long before Luthers dayes Lastly touching Indulgences and Pardons they confessed that their Indulgences now vsed haue no authoritie from Scriptures or Fathers and in this confession they intimate the noueltie and vncertaintie of their owne doctrine and consequently the Indulgences which wee vse for no other end then the mitigation and relaxation of punishment to haue had antiquitie and visibilitie in the Church long before Luthers dayes If these witnesses had been ignorant or excommunicate persons in their owne Church or had they witnessed the truth in ceremonies and things doubtfull there might bee some plea why their testimonies should not be admitted but when the points in question are Articles of their owne Creed when they are witnessed by Popes by Councels by Cardinals by Bishops by learned Doctors and Schoolemen in their owne Church in our behalfe and against their owne Tenets I see no cause why I should not demand iudgement in defence of our Church and triall of our cause It is the law of God and man Ex ore tuo I will iudge thee out of thine owne mouth and from this decree and their owne confessions vpon record I call men and Angels to witnesse that they haue denyed antiquitie and vniuersality to the Articles of their own Creed and haue resolued the grand question touching our Church before Luther that it was in Christ in the Apostles in the Fathers in the bosome of the Ancient Church long before Luthers dayes Sect. 10. The Testimonies of our Aduersaries touching the infallible certaintie of the Protestant faith and the vncertaintie of the Romish OF what strength and force is truth it appeares by this that she extorts a full and ample testimony of her doctrine from her sworne enemies and yet for further proofe of our cause I will giue another summons to the prime men euen of their grand Inquest who without partialitie will testifie in our behalfe that our Church is built vpon a more stable and sure foundation then the Papacie and that our doctrine is more fruitfull and profitable and euery way more safe and comfortable for the beleefe of euery Christian and the saluation of the beleeuer Touching the certaintie of faith it is Bellarmines confession Bellar. de Jnstit lib. 3. cap. 8. None can be certaine of the certaintie of faith that hee doth receiue a true Sacrament for as much as the Sacrament cannot be made without the intention of the Minister and none can see another mans intention This confession being layed for a positiue ground of their Religion the Church of Rome hath ouer throwne in one Tenet all certaintie of true faith To begin with the Sacrament of Baptisme If the Priests intention faile by their doctrine the Insant is not baptized he is but as a Heathen out of the Church and consequently in the state of damnation Looke vpon their Sacrament of Orders it is the confession of learned Bellar mine Bellar. de Milit Eccles ca. 10. ad secundum If we consider in Bishops their power of Ordination and Iurisdiction we haue no more then a Morall certaintie that they are true Bishops and there he giues the reason for it Because the Sacrament of Orders depends vpon the Intention of the ordeiner Looke vpon the Sacrament of Matrimony and of this there is no certaintie because it doth depend vpon the Intention of the Minister and if he faile in his Intention at the time of solemnization the married people liue all their dayes in adulterie so that by their owne confession there is no certaintie of Christianitie by Baptisme no certaintie of their Sacrament of Orders and consequently no certaintie of succession in person which they so much magnifie in their Church besides if in the whole succession of Popes and Pastors the Intention of any one Priest did faile either in Baptisme or in Orders all succeeding generations that ordaine and consecrate both Priest and people are become vtterly voide and of none effect He that is bound vpon a curse to beleeue seuen Sacraments and yet is not certaine of any one must be saued by an implicit faith and yet it is to be feared for want of their Priests intention the poore ignorant soule doth sometimes worship a peece of bread because the consecration of Christs body depends say they vpon the intention of the Priest and no man doth know another mans intention Againe touching their Inuocation of Saints they are vncertain whether the Saints do heare their prayers they are vncertaine whether some they pray vnto be Saints in heauen or Diuels in hell Touching the first Biel. in Câ—n. Missae Lect. 28. Pet. Lomb. Senten lib. 4. dist 45. It is not certaine saith Biel but it may seeme probable that God reuealeth vnto Saints all those suits which men present vnto them and saith Peter Lombard It is not incredible that the soules of Saints heare the prayers of the suppliants Here is nothing but probabilitie and vncertaintie and yet admit it were more then probable that they did heare our prayers yet there is no certaintie that al such are Saints which are canonized by the Romane Church Accedit quod miracula quae ab Ecclesiae suscipiuntur in Canonizationibus sanctorum quae tamen maximè authentica sunt cum humano testimonio innitantur non omnino certa sunt quoniaÌ„ c. Caret in epusc de concep Virg. Mar. ca. 1. Fidei Christianae certitudo non humano morâ— certa esse debet sed infallibile omnino debet habere testimonium Caret ibid. It cannot be knowne infallibly saith Caietan that the miracles whereon the Church groundeth the Canonization of Saints bee true by reason the credit thereof depends on the reports of men who may deceiue others and bee deceiued themselues And vpon this vncertaintie Saint Austin complained in his dayes That many were tormented with the diuell who were worshipped by men on earth Whose reason and authoritie was so vndoubtedly true Bellar. de sanct Beat. lib. 1. c. 9. that Bellarmine had no way to auoide it but with a Fortasse c. Peraduenture saith he it is none of Austins and yet if Bellarmines answer were true which is but
with greater deuotion and Cardinall Caietan Ex Pauli doctrinâ habetur quòd melius est ad Ecclesie edificationem orationes publicas quae audiente populo dicuntur dici linguà communi clerici populo quaÌ„ dici Latinè Caiet Com in cap. 14.1 ad Cor. v. 17. who had often performed the publique seruice in an vnknowne tongue in the Church yet contrarie to his practise professeth It is better by Saint Pauls doctrine for the edifying of the Church that publique prayers were made in a vulgar tongue to be vnderstood indifferently by Priests and people then in Latine and Gabriel Biel was so farre from approuing the vocal prayer in an vnknowne tongue Oportet quod vocalis oratio immotescat populo c. Jn Can. Miss lect 62. that on the contrarie hee giues seuen speciall reasons why it should be vnderstood by the people First because it stirreth vp the mind to inward deuotion Secondly it inlightneth the minde Thirdly it causeth a better remembrance of things spoken in the time of prayer Fourthly it keepeth the thoughts from wandring Fifthly It causeth a more full performance of our dutie both in body and soule Sixthly there is a better redundance from the soule to the body by a vehement affection and deuotion Seuenthly it is better for the instruction of our brethren and which is obseruable the Rhemists themselues in their Annotations vpon Saint Pauls Epistle touching prayer in an vnknowne tongue make this confession When a man prayeth in a strange tongue which himselfe vnderstandeth not Rhem. TestaÌ„ in Annot. 1. Cor. 14. it is not so fruitfull for instruction to him as if hee knew particularly what he prayed Looke vpon their worship of Images Image Worship and their owne Erasmus tels vs Tulius It is more safe to remoue Images out of Churches then to pray to them Vt fà cilius est ita tutius quoque omnes Imagines è Templis summouere c. Erasm in Catechesi that the minde may be altogether free from superstition for no man can be free from shew of superstition that is prostrate before an Image and doth looke on it Intentionally and doth speake vnto it and kisse it nay although hee doe but onely pray before an Image and saith Cassander It were better in these times to inuite men to worship the true Image of God in releeuing the poore Cass Consult de Imaginibuâ— then to worship the work of mens hands and withall concludes Their opinion is more sound which say that an Image neither as it is considered in it selfe as wood and stone neither as it is considered in the nature of a signe or representation is to be adored Lastly Merits looke vpon their doctrine of Merits Dangerous saith Bernard is the habitation of those that trust in their owne merits In Psal qui habitat Vbi tuta firmaque infirmis securitas requiâ—â— nisi in vulneribus saluatoru tanto illiâ— securior habito quantò ille potenâ—â—â— est ad saluanduÌ„ Bernard in Canti Cantic Serm. 61. Againe he proclaimes our doctrine for the safest way in the sole confidence of Christs merits Vbi tuta what safe rest or security can the weake soule find but in the wounds of our Sauiour as he is mighty to saue so dwell I there with more safety and Fryer Walden accordeth with the Protestants in the same beleefe Reputo igitur sanioreÌ„ TheologuÌ„ fidelioreÌ„ CatholicuÌ„ Scripturis sacris magis coÌ„cordem qui tale meritum simplicitèr abnegat c. Wald. Tom. 3. de sacramental tit 1. C. 7. I repute him saith he the sounder Diuine and more consonant to the holy Scriptures who doth simply denie such merit and with the qualification of the Apostle confesseth that simply no man meriteth the kingdome of heauen but by the grace of God or will of the giuer as all the former Saints vntill the late Schoolemen and the vniuersall Church hath written and for a Conclusion of this point Cardinall Bellarmine who doth labour and sweate by subtiltie of wit to maintaine merits of condignity and congruity at last confidently resolues For feare of vaine glory Propter incertuudinem propriae iustitiae periculum inanis gloriae iutissimum est c. Bellar. de Iustif lib 5. c. 7. and by reason of the vncertaintie of our workes Tutissimum c. It is the safest way to place all our trust in the onely merits and fauour of God and from these seuerall confessions I may inferre that the Protestant faith is more certaine more safe and sure more comfortable and euery way more profitable then the Romish doctrine by the testimonie of our Aduersaries themselues for we protest against free will against the Communion in one kinde against Priuate Masse against Prayer in an vnknowne tongue against the worship of Images against the doctrine of Merits all which are receiued for principall Articles in the Church of Rome and yet are acknowledged by the Romanists to want that assurance that comfort that benefit that safety for the soules of the faithfull which the Reformed Churches teach and professe in a different doctrine at this day Sect. 12. Our Aduersaries conuicted by the euident Testimonies of the Ancient Fathers either ridiculously elude them or plainely reiect them IT is no wonder that many Romanists are Testes veritatis Witnesses of Gods truth in the bosome of a corrupt Church but it may seeme strange that such men should establish the antiquitie of our doctrine by their own confessions and decline the certainty and safetie of their owne and that it may yet further appeare these are not forced or feyned allegations wrested to an other sense then their owne men deliuered them I will giue you the expresse words and authorities of the Ancient Fathers themselues whereby you shall obserue that the Church of Rome doth seeke to elude all records and reall proofes in Fathers and other learned Authors touching the chiefe points in Controuersie betwixt vs. Chrys in Homil 49. opus inpers in Math. Credibile est authorem fuisse CatholicuÌ„ opus ipsum doctum sed non videtur esse Chrysostomi Bellar. de script Eccles ad au 398. Touching the all-sufficiencie of the Scriptures Saint Chrysostome saith The Church is knowne tantummodò onely by the Scriptures What say the Romanists to this doctrine Bellarmine answers It is probable the Author was a Catholique but it seemes to be none of Chrisostomes Touching the adoration of Saints Saint Austin saith Many are tormented with the diuell who are worshipped by men on earth what say the Romanists to this doctrine Bellarmine answers Respondeo lo cum hunc fortassè non esse Augustini Idem de sanct Beat lib. 1. cap. 9. This place fortassè peraduenture is none of Austins Touching the Popes Supremacie Saint Austin saith August de verb. Domini serm 13. Thou art Peter and vpon the Rocke which thou hast confessed vpon this Rocke which thou hast knowne saying
for contention a wood of theeues e Canus li 3. c. 2 a shop of heretiques imperfect doubtfull obscure f Gladius delphicus Regula Lesbia calceus vtrique pediaptus folis Sybillae Sphyngiâ— aenigmata materia litis full of perplexities And saith Pigghius as one hath truly and merrily said the Scripture is like a nose of waxe f Turrianus aduersus Sadeclum pa. 99. g Luâ—us Praedonum officina haereticorum g Charon de tribus vertitatibus p. 220. h Jmperfecta dubia obscura ambigua perplexa h Lessius in consult que fides sit capescenda Ration 11. p. 127. p. 128. Sunt Scripturae vt non minus verè quum festiue dixit quidam velut nasus cereus qui se horsuÌ„ illorsum quamcunque volueris partem trabi retrahi fingique facile permittit Piggh. Hierarch li. 3. cap. 3. that easily suffereth it selfe to bee drawne backward and forward to bee moulded and fashioned this way and that way and howsoeuer yee list What further need haue we of witnesses behold you haue heard their blasphemy It is no wonder that Robertus Tuitiensis cryed out before the Pope Eras de rat conc l. 3. Fie vpon Peter Fie vpon Paul when these men dare deliuer such accursed speeches against the whole body of the Scriptures Certainely the Archangell contending with the diuell durst not bring against him such railing accusations as these men contending with vs haue brought against the truth of God and his heauenly word If wee cite the Fathers they are sleighted by them or reiected as counterfeit if wee cite Berengarius the Waldenses and the like they are charged with heresie and therefore their testimonies are not authenticall if we produce their owne Doctors and Schoolemen as Testes veritatis witnesses of Gods truth in the bosome of a corrupt Church these men say they are Catholique Authors but they stand not Recti in Curiâ they are too lauish of their tongues and therefore they must be purged If we cite the Scriptures they answer they are vnperfect they are a subiect of debate and contention a couert for theeues and a shop for heretiques Giue me leaue therefore to vse the words of Campian Camp Ret. 2. Can I imagine any of you to be so stuffed in the nose that being forewarned cannot quickely smell out this subtile iugling Can these men challenge succession in person and doctrine from Christ and his Apostles can they vaunt of the generall consent of all the Fathers can they glory in the vnitie and vniuersality of all Romish proselites in their owne Church when they come to the tryall of their cause will they decline the Scriptures as vnperfect the Fathers as counterfeit the Protestants as hereticks and their owne writers as erronious If these men would maintaine no other Tenet but this alone The Scripture is vnperfect they shall neuer bee able to prooue their doctrine Apostolique nor their Church Catholique but to waue the Scriptures and Fathers and writers as vnperfect and yet to crie out with the father of lyes All is mine this is a proper peece of policie to delude the ignorant and deceiue their owne soules For the truth is howsoeuer they pretend that the sound of their Romane faith goeth throgh the world yet the emptiest vessels make the greatest sound there silencing of Scriptures and purging of learned writers argues a distrust in their own cause and a feare lest the truth should appeare nay more Chrys in opere imperfecto Homil. 44. S. Chrysostome rightly obserued the like practise amongst the hereticall priests in his dayes and giues a further reason why the priests led the people by an implicit faith and shut vp the gate of truth Chrysost in Opere imperfect Homil. 44. For saith hee they know that if the Truth be once layed open their Church shall be forsaken and they from their pontificall dignitie shall be brought downe to the basenesse of the people This reason is so truly accomplished amongst the Romanists in these dayes Scomberg that their owne Cardinall as I haue shewed withstood the reformation of knowne errors in the Romane Church especially for this cause lest it should endanger the whole state of the Romane Church Sect. 15. Our chiefest Aduersarie Cardinal Bellarmine testifies the truth of our doctrine in the principall points of controuersie betwixt vs. BVt admit our Translation of the Scriptures were vnperfect the Fathers doubtfull the Romish writers not refined by the Inquisitors for weightie reasons best knowne vnto themselues were to bee reiected yet I hope they will giue vs leaue to produce such writers against whom they take no exception I will present vnto them their owne Cardinall Bellarmine who I thinke was the first and best that wrote the whole body of Controuersies on their side let him I say be conuented and examined without partialitie and it shall appeare vpon a reuiew that in the principall points of difference betwixt vs he is inforced to confesse the antiquitie and safety of our doctrine and plainely to acknowledge the vncertaintie and nouelty of his owne First touching the vncertaintie of all the Trent Sacraments it is Bellarmines confession Bell. de Iustif l. 3. c. 8. None can be certaine of the certaintie of faith that he doth receiue a true Sacrament because it depends vpon the intention of the Minister and none can know another mans intention Touching the succession in person it is Bellarmines confession Idem de Milit Eccles ca. 10. There is no certaintie of ordination because the Sacrament of Orders depends vpon the intention of the Ordeyner Touching Transubstantiation it is Bellarmines confession Idem de Euchar lib. 3. cap. 23. it is not improbable that there is no expresse place of Scripture to prooue it and it may bee doubted whether the Text will beare it Touching Priuate Masse it is Bellarmines confession JdeÌ„ de Missa li. 2. cap. 9. cap. 10. That is a more perfect and lawfull Masse wherein priests and people communicate together Neither is there any expresse mention amongst the ancients where none did communicate but the Priest alone but by coniectures Touching our prayer in a knowne tongue it is Bellarmines confession in the Primitiue Church when the Christians were but few Idem de verâ—o Dei li. 2. cap. 16. they did all sing and answer one Amen at the time of diuine Seruice Touching our Communion in both kinds Idem de Euchar l. 4. c. 24 it is Bellarmines confession Christ did institute in both kinds and the ancient Church did administer vnder both kindes but the multitude increasing the inconuenience appeared more and more and by degrees the vse of both kinds ceased Touching our two Sacraments it is Bellarmines confession Jdem de Sacrament in genere li. 1. c. 9. As for baptisme and the Eucharist the thing is most euident concerning the other fiue it is not so certaine
Touching faith and good workes it is Bellarmines confession Bell. de Justif l. 3. c. 6. The Protestants doe not deny but that faith and repentance are requisite that is a liuely faith and an earnest repentance and that without them no man can be iustified Lastly touching Iustification by faith onely it is Bellarmines confession Idem l. 5. c. 7. For feare of vaine glorie and by reason of the vncertaintie of our workes Tutissimum it is the safest way to relie wholly on the mercy of God I begge not of our Aduersaries the points in question betwixt vs but I wonder rather why they should send out such Anathemas and curses against all or any of those that denie their doctrine when as their best learned confesse that many principall points of their owne Religion yea many Articles of faith are neither ancient safe nor Catholike It is not the name of Catholique which they assume that makes good the Catholique doctrine neither is it the opinion of the great learning or the multitude on that side which must out face the truth for our Sauiour Christ doth especially note the members of his body by the name of a Little flocke Feare not little flocke Luk. 12.32 as if the paucitie of true beleeuers were the speciall Caracter of the true Church and as for the learned on that side You see your calling brethren saith the Apostle Not many wise men after the flesh 1. Cor. 1. 26. not many mightie not many noble are called And if our aduersaries list to assume all learning and knowledge vnto themselues I enuie not their great wisedome but I rather admire with wonder and pitie Mat. 11.25 and I thanke thee O Father Lord of heauen and earth because thou hast hid these things from the wise and prudent and hast reuealed them vnto babes And if our aduersaries please to reflect vpon their owne Religion they shall find likewise that the principall markes of the Romane Church were discouered and foretold long since by Christ and his Apostles that it should bee after the working of Sathan with all power and signes and lying wonders and wee know such miracles are the special caracters of the Roman Church The Spirit of God foresaw that their doctrine would consist in forginges not onely of Fathers of Councels of Schoolemen but of daily miracles in their Church and for this deceiueablenesse of vnrighteousnesse because they receiued not the loue of truth that they might be saued their iudgement was foretold and is now accomplished 2. Thess 2.11 God shall send them strong delusions and they shall beleeue lyes I list not to insist vpon such feyned miracles wrought either by their Priests or by their companions for lucre sake Aliquandò in Ecclesia fit maxima deceptio populi in miraculu fictis in Sacerdotibus Nich. Lyra in Dan. ca. 14. It is sufficient that their owne Schoolemen confesse it but I professe with Austin As they were necessarie before the world beleeued to induce it to beleeue so hee that seeketh to be confirmed by wonders now is to be wondred as most of all himselfe in refusing to beleeue what all the world beleeues besides himselfe Sect. 16. Our Aduersaries obiection drawne from the Testimomonies of pretended Martyrs of their Religion answered BVt obserue the cunning and policie of these men they are not contented to claime an interest in all ancient and orthodoxe Authors in behalfe of their Church but they would seeme to confirme the truth of their doctrine by the sufferings of Saints and testimonies of holy Martyrs Camp Rat. 10 Let vs ascend into Heauen by imagination saith Campian and there we shall find such as through martyrdome are as ruddie as the Rose and also such as for their innocencie while they liued do glister as beautifully as the white Lillies there may we see three and thirtie Bishops of Rome which for their faith were immediatly murdered one after another Thou shalt find that they liued here and dyed members of the Catholike Church I confesse the name of Martyrdome carries some shew in honor of the Church of Rome but the truth being weighed in the ballance of sinceritie it will appeare but a braggeful of froth vaine glorie for if those Martyrs and Bishops neither suffered for that faith at the time of their deaths nor in all their liues receiued that faith which is now published with Anathema to all them that beleeue it not surely those Saints and Martyrs will neuer bee found to haue liued and died members of their Church although they died Martyrs in the ancient Romane Church Let vs examine some particulars did euer any Martyr die vpon confidence of his owne merits or dare any Romanist suffer death in iustification of his owne righteousnesse was there any of those three and thirtie Bishops canonized a Saint for his adoration giuen to Images Did euer any Martyr take it vpō his death or dare any Romish priest die vpon this confidence that he hath absolute power to remit sinnes to dispense with oaths to create in the Sacrament the Creator of heauen and earth Did euer any ancient Martyr teach that the Scripture was vnperfect without the helpe of Traditions or dare any Romanist take it vpon his death that all the vnwritten verities now taught and receiued in the Church of Rome are of equall authoritie with the Scripture Did euer any Martyr take it vpon his death or dare any Romish Priest die vpon confidence that the consecrated bread depending vpon the Intention of the Priest is the corporall and reall flesh of Christ It was the case of certaine Masse priests now or lately liuing and in particular of F. Garnet who beeing demanded whether if hee were to consecrate the Sacramēt that morning he should suffer death durst after consecration pronounce openly ouer the Cup B. Andrewes resp ad Apolog Bellar. ◠1 p. 7. If this wine in the Cup whose accidents you see bee not the very bloud of Christ which flowed from his side as he hung vpon the crosse let mee haue no part either in the bloud of Christ or with Christ hereafter F. Garnet as a man perplexed made answer It might iustly bee doubted neither did he conceiue that any one was bound rashly to endanger his saluation by assuming vpon his death that any Indiuiduall Priest at a time certaine did transubstantiat the bread into the bodie of Christ but peraduenture in generall and indefinitely saith he it may bee resolued that Transubstantiation is made Ab aliquo Alicubi Aliquandò By some Priest in some place at sometime And as concerning the Saints and Martyrs of the ancient Church it is vndoubtedly true that they could not die in that faith nor for that Religion which was altogether vnknowne to their Church The doctrine of Priuate Masse the Communion in one kinde the Prayer in an vnknowne tongue the works of Supererogation the peremptorie number of seuen Sacraments the power of
Via tuta THE SAFE WAY Leading all Christians by the testimonies and confessions of our best learned Aduersaries to the true ancient and Catholique faith now professed in the Church of England By HVMFREY LYNDE Knight IEREMIAH 6.16 Stand ye in the wayes and see and aske for the old pathes where is the good way and walke therein and you shall find rest for your soules but they said we will not walke therein LONDON Printed by G. M. for Robert Milbourne and are to be sold at his shop in Pauls Churchyard at the signe of the Gray-hound 1628. To the Religious and well affected Gentrie of this Kingdome IF for no other cause yet for this alone that the world may know it is no difficult matter for a meane Lay-man to prooue the ancient visibilitie of the Protestant profession I haue attempted to send foorth this Essay of my poore endeuours in this cause being thereunto prouoked by a challenge heretofore sent vnto me by a Iesuite in these words viz. That Sir Humfrey or his friends should prooue out of some good Authors that the Protestant Church was in all ages visible especially in the ages before Luther It is not my profession I must confesse to returne challenges or publish works of this nature yet knowing that Truth is iustified of her children I haue presumed as a child of that Mother to vindicat her cause and maintaine my owne reputation and in answer hereunto I shall present such proofes as are warranted by Certificat and confession not onely of the most orthodox Fathers but of the Romish Bishops and Cardinals and other moderne Writers in the Romane Church It is an vndoubted truth subscribed by both parties that the faith which Christ and his Apostles taught in the first age had visible professors in al ages It were therefore sufficient without any further recital of succeeding witnesses to proue that the now Faith of the Church of England is that Faith which was once deliuered to the Saints by Christ and his Apostles but I rather condescend to meete the Aduersarie vpon his owne ground and to deale with him at the same weapon which himselfe hath chosen wherein on our part the Ancient Fathers shall be my Champions and his owne Romish Bishops and Cardinals and Schoolemen shall be my Seconds as being Testes veritatis witnesses of Gods truth professed in our Church Of what strength and force is Truth shal appeare 〈◊〉 his that shee extorts a full and ample testimonie from her sworne enemies to make good the visibility of our Church nor that only but she denyes antiquity and vniuersalitie to the principall Articles of the new Romane Creed wherin she points forth that old and true way and this is acknowledged on both sides to be Via tuta The safe Way vpon which ground it is likewise lawfull for me to frame a counterchallenge by demanding By what authoritie of Scriptures ancient Fathers they haue imposed new Articles of Christian beliefe vpon Priests people sure I am those twelue new coined Articles declared by their grād Councel of Trent and published by Pope Pius the fourth are so far short from the knowledge of antiquitie that as yet they are scarce vnderstood amongst their own Disciples for Articles of Faith And their best learned Romanists professe openly that most of them were vnknowne to former ages It is no wonder that a blind obedience and an implicit faith is so much obtruded to the ignorant of the Romane Church when their best learned Doctors are forced to confesse touching the chiefe Articles wherein they differ from vs that they can neither subsist by Antiquitie nor stand with the safety of the beleeuer Neither may it seeme strange that these mē should create new Articles of faith when as they dare alter and detract from the Commandements of God witnesse their Decalogue so often published by the Church of Rome here now prefixed wherein not only the second Commandement is left out as it is vsually in all their Psalters but the fourth Cōmandement touching the Sabbath day is changed into these words Remember thou sanctifie Holy-dayes But as for these peccadillos the recitall of them I account a sufficient refutation In the meane time those men who call for a Catalogue of names of such Protestants as taught and professed the 39. Articles of Religion of our Church in all ages let them in euery age produce one Ancient and orthodox Father who did teach and maintaine their twelue new Articles de Fide which they command vnder a curse to be beleeued of all men I say let them produce but one in euery age or but anyone in all the ages for 1500. yeares after Christ till the dayes of Luther that taught and beleeued all their twelue new Articles de Fide as points of faith and for that one good Authors sake I will be so liberal as to acknowledge their professors visible in al ages I will say their Bishops and Cardinals and Schoolemen which haue witnessed the Antiquitie of our doctrine were mistaken and ought to bee reformed by an Index Expurgatorius I will testifie the Reformed Churches are guiltie of Noueltie and submit my obedience with an implicit faith to the Romane Church And as touching my owne particular I professe through the prouocation of a Iesuite I haue vnwillingly thrust my sickle into other mens haruest yet I witnesse a true confession before God and man that I haue neither willingly nor wilfully falsified any one Author either in citation or translation in this Treatise If any slips haue hapned which I doe confesse for want of helpe and opportunitie may befall me let it be shewed mee by answer moderately plainely and faithfully and I will ingeniously confesse the weaknesse not of our doctrine but of my own handling So for this time vntill it please God to giue opportunitie to publish some further fruits of my labours in this kind I heartily desire good interpretation and fauourable acceptance of the beginnings and endeuours of him who is At your seruice in Christ and for his Truth H.L. THE NEW Creed of the Church of Rome Bulla Pij Quarti pro forma Iuramenti professionis fidei Datum Romae Anno 1564. 1. This new Creed is added to the Nicene Creed and prescribed by Pope Pius the fourth to be receiued with an oath as the true Catholique faith and that it might resemble the Apostles Creed they haue set it in an Apostolique forme in twelue Articles I Admit and embrace the Apostolicall Ecclesiasticall Traditions and the other obseruations and constitutions of the Church 2. I admit the holy Scriptures according to that sence which the holy Mother Church hath and doth hold whose right is to iudge of the true sence and interpretation of holy Scriptures neither will I euer receiue and expound it but according to the Vniforme Consent of the Fathers 3. I professe that there are truly and properly seuen Sacramēts of the new Law instituted by
Christ and the rites receiued in the solemne administration of them all I do embrace 4. I admit and receiue all those points touching originall sinne and Iustification which are defined and declared by the Councell of Trent 5. I professe that there is a true proper and propitiatorie sacrifice offered to God in the Masse both for the quicke and the dead and that in the Eucharist the Bread and the Wine are Transubstantiated into the bodie and bloud of Christ 6. I acknowledge that vnder one kind whole and perfect Christ and the true Sacrament is receiued 7. I doe constantly hold that there is Purgatorie and that the soules there detained are helped by the Prayers of the faithfull 8. I hold that the Saints are to bee worshipped and called vpon and that they offer prayers for vs vnto God and that their relickes are to be worshipped 9. I doe resolutely affirme that the Images of Christ and of the Virgin Marie and also of other Saints are to be had and retained and that due honor and veneration is to bee yeelded to them 10. I do hold that the power of Indulgences was left by Christ in the Church and that the vse of them is most wholsome to Christian people 11. I acknowledge the holy Catholike and Apostolicke Romane Church to be the Mother and Mistrisse of all Churches and I promise and sweare true obedience to the Bishop of Rome the successor of Saint Peter the Prince of the Apostles and the Vicar of Iesus Christ 12. I vndoubtedly receiue and professe all other things deliuered defined and declared by the holy Canons and Oecumenicall Councels especially by the holy Synod of Trent c. The ten Commandements 1. I Am thy Lord God The ChristiaÌ„ doctrine coÌ„posed by the ReuereÌ„d Father Iames Ledesma Priest of the societie of Iesus and printed permessu Superiorum An. 1609. 1624. Thou shalt haue no other Gods but me 2. Thou shalt not take the name of God in vaine 3. Remember to sanctifie the holy-dayes 4. Honour thy father and mother 5. Thou shalt not kill 6. Thou shalt not commit adulterie 7. Thou shalt not steale 8. Thou shalt not beare false witnesse 9. Thou shalt not desire thy neighbours wife 10. Thou shalt not desire thy neighbours goods The Contents Sect. 1. THe causelesse bitternesse of the Church of Rome against the Reformed Churches pag. 1 Sect. 2. The occasion of the contention betwixt the Churches originally proceeded from the Romanists by their owne confession p. 10. Sect. 3. Corruptions both in faith and manners confessed by the members of the Romane Church and yet the Reformation denyed by the Pope and why c. p 18 Sect 4. Many learned Romanists conuicted by the euidence of Truth either in part or in whole haue renounced Poperie before their death p. 26. Sect. 5. Worldly policie and profit hinders the Reformation of such things which are altogether inexcusable in themselues p. 35. Sect. 6. The common pretence of our Aduersaries refusing reformation because we cannot assigne the precise time when errors came in Refuted p. 43. Sect. 7. The pedigree of the Romish faith drawne downe from the ancient heretiques and the Protestant faith deriued from Christ and his Apostles p. 59. Sect. 8. The Testimonies of our Aduersaries touching the Antiquitie and vniuersality of the Protestant faith in generall p. 68. Sect. 9. The Testimonies of our Aduersaries touching the Protestant and the Roman faith in these particular paragraphes 1. Iustification by faith onely p. 80. 2. The Sacrament of the Lords Supper and the doctrine of Transubstantiation p 86. 3. Priuate Masse p 116. 4. Seuen Sacraments p 132. 5. Communion in both kinds p. 164. 6. Prayer and Seruice in a known tongue p. 175 7. Worship of Images p. 189. 8. Indulgences p. 211. Sect 10. The Testimonies of our Aduersaries touching the infallible certaintie of the Protestant faith and the vncertaintie of the Romish p. 233. Sect. 11. The Testimonies of our Aduersaries touching the greater safety comfort and benefit of the soule in the Protestant faith then in the Romish pag. 249. Sect. 12. Our Aduersaries conuicted by the euident Testimonies of the ancient Fathers either ridiculously elude them or plainly reiect them p 263. Sect. 13. Our Aduersaries conuinced of a bad cause and an euill conscience by razing of our Records and clipping their owne Authors tongues p. 272. Sect. 14. Our Aduersaries conuicted of their defence of a desperate cause by their blasphemous exception against the Scripture it selfe 278. Sect. 15. Our chiefest Aduersarie Cardinall Bellarmine testifies the truth of our doctrine in the principall points of controuersie betwixt vs. p 287. Sect. 16. Our Aduersaries obiection drawne from the Testimonies of pretended Martyrs of their Religion Answered p 295. Sect. 17. Our Aduersaries common obiection drawne from the charitable opinion of Protestants touching the saluation of professed Romanists liuing and dying in their Church Answered p. 303. Sect. 18. Prouing according to the Title of the booke by the confession of all sides that the Protestants Religion is safer because in all positiue points of doctrine the Romanists themselues agree with vs but in their additions they stand single by themselues p 315. The safe Way Sect. 1. The causlesse bitternesse of the Church of Rome against the Reformed Churches WE reade in the Ecclesiastical History when the ancient Christians at Antioch fell at variance amongst themselues Theodoret sought by a fauourable report to allay the bitternesse of their Contention with these words Both parts make one and the same Confession of their faith Theod. lib 3. Hist. Eccles cap. 4. For both maintaine the Creed of the Nicene Councell The beautifull and sacred name of Truth speakes peace to all and that louely name of Peace giues that sweet counsell to all Christians which Abraham gaue to Lot Gen 13.8 Let there be no strife betwixt me and thee for wee be brethren If the Church of Rome had loued Truth and Peace without doubt the common bond of Christianity and the Creed which is the generall Cognizance of our faith would haue incited them to the like fauourable construction of the Controuersies of this age and the rather because their owne learned Cardinall professeth Bellar de Verbo Dei l. 4. c. 11. PrimuÌ„ Nota Secundò That the Apostles neuer propounded as Common Articles of faith other things then the Articles of the Apostles Creed the ten Commandements some few of the SacrameÌ„ts because saith he these things are simply necessarie and profitable for all men the rest are such as a man may be saued without them But such is the nature of the malignant Church and for that cause the Church of Rome is rightly deciphered by that name that instead of qualifying the vnquenchable broyles and intirely preseruing the seamelesse garment of Christ Camp 1. Rat. Jewel Harding pa. 222. 178. shee â—â—rmes vs Heretiques hellâ—ounds of Swinglius Luthers whelpes Turkish Hugenots damned
persons and worse then Infidels which vnchristian speeches dipt in lye and gall giue vs iust cause to say with Austen Quotidiana fornax nostra aduersariorilingua Aug. Confess lib. 10. c. 37. Our daily fornace is our aduersaries tongue It cannot bee denied that the reformed and the ancient Romane Church are two Sisters both descended from one and the same Catholike and vniuersall Mother of vs all but when the world shall vnderstand that the Romish Sister hath lost her breasts or at least-wise giueth her Children little or no sincere milke out of her two breasts the two Testaments when the world shall plainely discerne that shee doth daily practise spirituall fornication with the inhabitants of the earth when it shall be witnessed by her selfe that her Sister hath kept her first loue and continued her ancient birth-right from the time of the Apostles to the dayes of Luther Will it not seeme a strange folly or a wilful madnesse to quarrell with her Sister because she will not follow her vnknowne wayes and go a whoring after her inuentions If for no other cause yet for this alone because she played the Harlot her Sister might better iustifie a separation from her then to retaine fellowship with her lewdnesse It is the counsell of the Prophet Hos 4.15.17 If Ephraim be ioyned to Idols let him alone If Israel play the Harlot let not Iuda sinne Babylon was a true Church with which sometimes the religious did communicate but after it was more depraued the faithfull are commanded to go out of her and for that cause Abraham was commanded to go forth of Caldea wherein hee was borne because the inhabitants of the countrey were idolators and the Hebrewes were led out of Egypt by Moses and Aaron because the Egyptians were giuen to vaine superstitions such is our departure from the Church of Rome or rather from the errours of that Church that hath departed from her selfe and for that cause Non fugimus sed fugamur we left her vnwillingly not voluntarily That we bee not partakers of her sinne Reu. 18.4 and that wee receiue not of her plagues That saying of Erasmus was no lesse true then wittie who being demanded of the Duke of Saxonie what was Luthers capitall offence that stirred vp so many opposites against him made answer Luther had committed two great sinnes for he had taken away the Crowne from the Pope and had taken downe the belly of the Monkes and surely setting aside the Popes Lordlines and the luxurie of Priests it shall appeare there is no such cause why she should breathe out Anathemas Curses Excommunications with a Tradatur Satanae let her Sister be deliuered to Satan There is no such cause why shee should daily entertaine Iewes into her bosome when a poore Christian soule a beleeuing Protestant may not approch to her sanctuary for feare of the Inquisition Nobis non licet esse tam disertos The children of this world are wiser in their generation then wee professe our selues to be For as touching the twelue Articles of the Apostles Creed which are the maine parts of the Christian Truth Hoochers Ecclesiasticall Politis and wherein the Church of Rome doth still persist we gladly acknowledge her to bee of the family of Iesus saith Hooker and that which Saint Paul witnessed of the Israelites that in one respect they were enemies Rom. 11.28 but in another they were beloued of God so likewise as concerning the word of God and the Apostles Creed we giue the Church of Rome her due but in another respect as she hath created twelue new Articles and coyned new expositions vpon the old farre different from the doctrine of the Apostles as she depends vpon customarie Tenents which makes their chiefe claime by Tradition as shee relyes vpon the Church for the last resolutiō of faith as she maintaineth and practiseth manifest and manifold Idolatrie as she derogateth from the high price of our Redemption by adding their owne merits and satisfactions to the Merits of Christ as she aduanceth the Pope for the Lord Paramont aboue all that are called Gods In these and many like respects we say her Tenure is meane and base her Tenets are subiect to alienation her Articles are euidences of an vnknowne Truth her vnwritten verities are prescriptions within the memorie of man her Title is vsurpation her confidence is presumption her deuotion is superstition and shee her selfe a professed enemy to the Gospell Sect. 2. The occasion of the contention betwixt the Churches originally proceeded from the Romanists by their owne confession BVt before we enter into the debates and differences of these times it will not be amisse to looke backe and examine the cause of this great calamitie and distraction in the Christian Church and to inquire by whom and what meanes this bitter contention is fallen out betwixt two Sisters Cassander a learned Papist tooke speciall notice that these two sisters were fallen asunder euen to the diuiding of the houshold hee obserued the Author of those fresh bleeding wounds and accordingly as an eye-witnesse of those differences protesteth openly that the fault is to bee layed vpon those which being puffed vp with vaine insolent conceits of their Ecclesiasticall power Cassand Consult 56. 57. proudly and scornefully contemned and reiected them which did rightly and modestly admonish the reformation If we shall further inquire of him what remedy to apply to such incurable diseases he professeth seriously that the Church can neuer hope for any firme peace vnlesse they begin to make it which haue giuen the cause of that distraction If we further presse him for his aduise how to procure that Peace from them which first occasioned the falling off he replies and confidently assures vs that this cannot be effected vnlesse those which are in place of Ecclesiasticall gouernment would be content to remit some thing of their too much rigour and yeeld somewhat to the peace of the Church and hearkening vnto the earnest prayers and admonitions of many godly men will set themselues to correct manifest abuses according to the rule of diuine Scriptures and the Primitiue Church from which they haue swerued Here is a plaine confession of a learned Romanist that many abuses are crept into the Romane Church here is likewise an acknowledgement of a distemperature that proceedeth from the head and we know when the head is distempered commonly the whole body is out of order Now to rectifie these abuses he prescribes a Rule which is the holy Scriptures and he sets before vs an ancient patterne for our instruction which is the Primitiue Church If the Scripture be the rule of Truth and the ancient doctrine be the patterne of a true Church how can our Religion bee charged with heresie which professeth the Scripture to be the sole rule of faith or how can it be iustly accused of Noueltie as deriued from Luther when it is a Canon published for the direction of Preachers and Pastors
were first infected and shew the time when and the occasion how his body grew first distempered When an house is ready to fall men doe not stand to enquire what post or principall did first decay or the time when the raine did first begin to rot it but they seeke to amend that which is most ruinous and support that part which is most subiect vnto falling If you will haue a more familiar example Obsecro inquit cogita quomodò huc me liberes non quomodo hûc ceciderim quaeras Aug. Epist. 29. S. Austin will giue you one A man saith he fals into a pit and cals for helpe hee that should lend him his hand for present reliefe fals to asking him this question Quomodo hîc cecidisti How didst thou fall in here but heare what answer he makes him I pray aduise me how I may come out neuer aske mee the question how I came in Mat. 13. In the parable of the Sower Christ himselfe giues a ful answer to those impertinent demands he tels vs that the Thiefe sowed the tares in the night time when all were asleepe Dormientibus hominibus and from this parable common reason will foorthwith conclude If all were asleep how could those of the house see him if they did not see him how could they produce him Now as the Thiefe came at vnawares and in the night season when there was none so much as dreamt of him Mat. 24.43 so likewise of this be sure saith the Euangelist if the good man of the house knew at what watch the Thiefe would come he would surely haue watched and then certainly he would haue told the time and the person The doctrine that wee complaine of is a mysterie of Iniquitie Jniquitas sed mystica i. pietatis nomine palliata it is a mysterie cloked with the name of pietie and wee know mysteries are secret and haue close and priuate working they work not openly and publiquely but by decrees leasurably cunningly and warily to auoide discoueries And as Tares sowne in good ground being but a small seed lye long couered and hidde in the earth before they appeare after they appeare they grow to another shape and so multiplie in the seed sowne such is the condition of errors sowed in the Church first it is an opinion broached by some priuat man and happily with a good intention then by addition becomes an error of some one or few which at first is not easily espied or not much regarded afterward it gathereth strength and multiplyeth it selfe into diuers parts and members of the body and so by continuance becomes a knowne errour and then the seruant makes complaint to his Master Sir didst thou not sow good seed in thy field from whence then hath it Tares but which is most obseruable the husbandman did not espie the tares vntill they had almost choked the good corne Wee say therefore that in the Primitiue Church when any heresie did arise that endangered the foundation such as was the heresie of the Arrians of the Pelagians of the Donatists and the like the first Authors were obserued the times were knowne the place was pointed at and forthwith demissarie and testimonicall letters were written which were then in vse and were sent to all the parts and sound members of the Catholique Church by which publique notice the steale-steale-truth was discouered and after publication of his heresie the partie was repressed and excluded from the communion of the whole Church and in this alteration or change of doctrine Bellarmines reason may take place Bellar. lib. 4. cap. 5. that is in euery great and notorious mutation there may be obserued the Author the time and the place the beginnings increasings and resistance made against it but the change of Romish doctrine was otherwise it was like the cokatrise egge along time in the shell before the Cokatrise did appeare it was a secret Apostasie a falling away from the Truth which was caused at the first by an error stole into the Church Sensim sine sensu vnsensible and vnawares and therin appeares the difference betwixt open heresie and secret Apostasie The open heretique visibly and professedly in a time knowne by a person named with a doctrine publiquely professed proclaimes his heresies against all true Catholiques The secret Apostata closely and warily in the time of darknesse when the husbandman is asleepe vnseene and vnawares scattereth his seed the one is easie to bee discouered and knowne both for time and person because he worketh openly in the day the other scarcely to be discouered because hee worketh onely in the night It is an vndeniable truth that some opinions were condemned in the Primitiue Church for erronious and superstitious which now are established for Articles of faith in the Roman Church to giue an instance S. Austin complaines that in his time the rude sort of people were intangled with superstition Noui multos sepulchrorum picturarum adoratores sed illud admoneo vt Catholicae Ecclesiae maledicere desi natis vituperando mores hominum quos ipsa condemnat quos corrigere studet August de Moribus Eccles Cathol lib. 1. cap. 34. euen in the true Church I my selfe saith he know many that are worshippers of Tombes and Pictures whom the Church condemneth and seekes euery day by correction to amend them as vngratious children This holy Father complaines of some people in his daies which became superstitious in worshipping of Images whom the Church did then condemne as corrupters of true Religion the authors of this error hee nameth not the time when it began hee sheweth not notwithstanding we are all eye witnesses that this corruption hath got the vpper hand and that which was then condemned by Saint Austin and the Church for superstition was confirmed foure hundred yeares after by the second Councell of Nice for Catholique doctrine and is now decreed by the Councell of Trent for an Article of faith Hee that gaue first a Primacy of order to Saint Peter did neuer intend a primacy of power to the Pope and yet we see the Pope hath obtained it he that made pictures of Saints for memory for historie for ornament did litle dream that the works of his hands should be worshipped and that worship should bee decreed for an Article of faith and yet we see it is so established in the Church of Rome He that in testimonie of the resurrection and out of humane affection commended the memory of dead soules vnto God did neuer dreame of Purgatorie yet we see Purgatory is become a point of faith and made a gainefull marchandize in the Papall sea He that stirred vp men to charitie and works of pietie did neuer intend to make works copartners with faith in our Iustification and yet wee see this doctrine is stoutly iustified by their Proselites He that instructed the Minister at the time of the Sacraments religiously and carefully to intend that part
bee saued by his owne merits or by any other meanes but by the merit of his passion This manner forme of Intergatories was prescribed generally to all Priests for their visitation of the sicke and the sicke partie accordingly was taught to make answer to these and the like questions Respondeat infirmus credo All this I beleeue Vpon this confession the Priest concluded with this instruction to the sicke partie Go to therefore Hosius in Cōfessione Petriconens c. 73. as long as thy soule remaineth in thee place thy whole confidence in this death onely haue confidence in no other thing commit thy self wholly to his death with this alone couer thy selfe wholly intermingle thy selfe wholly in this death wrap thy whole selfe in this death And if the Lord God will iudge thee say Lord I oppose the death of our Lord Iesus Christ betwixt mee and thy iudgement and no otherwise do I contend with thee And if he say vnto thee that thou art a sinner say Lord I put the death of our Lord Iesus Christ betwixt thee and my sins If he say vnto thee thou hast deserued damnation say Lord I set the death of our Lord Iesus Christ betwixt thee and my bad merits and I offer his merit instead of the merits which I ought to haue but yet haue not If he say that he is angrie with thee say Lord I interpose the death of our Lord Iesus Christ betwixt mee and thine anger This point of faith was publiquely professed in the Church of England and generally practised shortly after the Conquest both by Priests and people and as the word was rightly preached in those dayes according to the now Protestant faith and contrarie to the Tenet of the now Romane Church so likewise you shall obserue the two Sacraments of Baptisme and the Lords Supper were publiquely taught and duly administred in the same faith and doctrine before the Conquest as they are now declared and receiued in the Church of England PARAG. 2. The Sacrament of the Lords Supper and the doctrine of Transubstantiation FIrst concerning the Sacrament of Baptisme I thinke there is none so blinde or stupid that will denie the Baptisme now vsed in our Church both for matter and forme to be substantially the same that the Primitiue Church euer vsed that the Romish additions of Salt and Spittle and other Ceremonies vsed by them neither cause a Transubstantiation in the element nor the want of them inforceth Rebaptization in the protestant so that concerning the truth of our Baptisme there can bee no question and as concerning the Sacrament of the Lords Supper The Sacrament of the Eucharist in the daies of Aelfrick about the yeere 996 there was a Homily appointed publiquely to be read to the people on Easter day before they did receiue the Communion wherein the same faith and doctrine which our Church now professeth was publikely taught and receiued and the doctrine of the Reall presence which at that time had got footing in the Church was plainely confuted and reiected Neither was this the particular doctrine of one Bishop but at the same time the same matter was deliuered to the Clergy by diuers Bishops at their Synods out of two other writings published by the same Aelfrick one whereof was directed to Wulfstius then Bishop of Sherbourne the other writtē to Wulfstane Arch-bishop of York wherein both Priests people by their Command and directions were instructed and taught the doctrine of the Eucharist in these words There is a great difference betwixt the body wherein Christ suffered Aelfricks Homilie B. Vsher in his answer to a challenge c. cap Real pres p 78. 79. and the body which is receiued of the faithfull The body truly that Christ suffered in was borne of the flesh of Mari◠with blood and with bone with skinne and with sinewes in humane limbs with a reasonable soule liuing and his spirituall bodie which nourisheth the faithfull spiritually is gathered of many cornes without blood and bone without limbe without soule and therefore there is nothing to bee vnderstood bodily but spiritually c. this I say and the like doctrine was approued by the Abbot of Malmsbury by the Arch-bishop of Yorke by the Bishop of Sherbourne by diuers Bishops at their Synods and by them commended to the rest of the Cleargie who were commanded to reade it publiquely to the common people vpon Easter day for their better preparation and instruction in the Sacrament If this Protestant Faith then publiquely professed had beene taught onely by a multitude of seditious and factious persons or had it beene receiued by some few excommunicate members in the same Church our aduersaries might haue some colour some plea to deny the Visibility of our Church but when it appeares it was generally published by the chiefe Bishops and Pastors of seuerall Congregations when it appeares these Doctors had their Calling and succession in the Romane Church when it appeares it was approued by a publique Synod at their meetings I cannot but account it a Iesuites vaine flourish to tell vs Camp Rat. 3. That we cannot espie out so much as one towne one village one house for 1500 yeares that sauoured of our doctrine and that you may know Aelfrick the Abbot was not the first author of this Homilie but was anciently receiued in the Church before his daies it appeares plainely Aelfricus Abbas vulstano Archiepiscopo salutem in Christo ecce paruimus vestrae almitatis iussionibus trās ferentes Anglice duas Epistolas quas Latino eloquio descriptas antē annum vobis destinauimus Transcrip ex lib. Ms in Bibl. publ Iames in his corrupt of Fathers p. 55. that Aelfrick by the command of the Arch-bishop of Yorke did but translate those Sermons into English which were anciently published in Latine so that if there were any surmise of a Faction then raised in the Church it was caused by the receiuing of an ancient doctrine not by bringing in a new and that also was performed with the consent of all the Bishops nay more if that the faith of Gregorie the Great published here in England 400 yeares before that time If I say his faith and doctrine continued the same here in our Iland without alteration till the comming of Luther which our aduersaries confidently maintaine either this Homily published by the Bishops was the faith of Gregorie and so our Church continued Visible in the same faith from his time till ours or else the Romane doctrine now taught and beleeued hath not continued the same without alteration vntill the daies of Luther Thus the Word and Sacraments taught by Christ and his Apostles were published and proclaimed by the Bishops and Arch-bishops of those times for the sauing knowledge and knowne saluation both of Priests and people so that the most substantiall points of our Religion were visibly knowne and generally published not in priuate corners but in publique Libraries not in