agreable to their doctrine nor yet was it in the tyme of the primitive Church his words are these It is manifest sayeth he by the doctrine of the Apostle Col. 3. 16. and by the practise of the primitive church that of old the reading of the scripture was permitted to people As for the testimonies of fathers which he bringeth none of them doeth prove his point for 1. in Irenus there is no speach at all to his point or purpose nor tels he in what booke of Origen any such thing is to be found and as to Ambrose testimony which calleth the scripture a sea and depth of propheticall ridles I answer that no man denyeth but that as Gregorie also speaketh in his epistle to Leander it is as a sea and deepe wherein an Elephant may swime as also so shallow wherein a Lamb sayeth he may wade containing both high mysteries for exercising the most learned as also most easie instructions as David speaketh psal 119. 130 To give understanding to the simple Next to Augustins testimony where he sayeth that the things in scripture which he knew not were much more then these which he knew I answer that this showeth onely his humility as the Apostle also professeth that in this life he knew but in part but this neither maketh for proving the obscurity of scripture the contrary whereof he affirmeth in the place forecited de doct Christ lib. 2. cap. 9. not yet maketh it against the peoples reading of scripture whereunto so earnestly he exhorts them Serm. 55. de tempore and as for Gregorie we differ no wayes from him in the place forecited As for S. Dennis testimony as he calleth him where he sayeth that the matter of the scriptures was farre more profound then his wit could reach unto I answere that by nature it is true of all except as David prayes psal 119. 18. The Lord open mens eies that they may understand the wonders of his Law But this proveth not that therefore the scriptures are not to be read or are every where obscure 4. THat apostolicall traditions and ancient customes of the Church not found written in the word are not to be received nor do obleidge us VVHich he sayeth is expresly contrary to 2. Thess 21. 5. where the Apostle biddeth them Hold fast the traditions which they had beene taught whether by word or Epistle and which traditions by word he sayeth are of equall authoritie with what was written if not more because first named I answere Nicephorus and Theodoret on that place showeth that the Apostle speaketh not of divers doctrines of faith some written by him others not written but left to verball tradition but he speaketh of the same doctrines diverslie onely delivered to wit first by word when he was present with them the same thereafter by Epistle being absent from them even as he speaketh Philip. 31. saying To writ the same things to you to wit which he had preached before To me indeed is not greevous but for you it is safe which Bellarmin also confirmeth lib. 4. de verbo cap. 11. while he grants That al things were writen by the Apostles which they preached to the people or which was necessar sayeth he to salvation whence it followeth that what was not written by the Apostle thereafter to the Thessalonians was not taught to them before by word as also what was not written by the Apostles that the same is not necessar to salvation and consequently that uuwritten doctrinall traditions are not necessary to salvation for of such onely is the question and not of any other sort of traditions rituall historicall or explicatory which doeth not derogate from the perfection of scripture The second place which he bringeth is 2. Thess 3. 6. Where the Apostle commands TheÌ„ to withdraw themselves from every brother that walks disorderly and not after the tratradition which they received of him to which I answer that Cardinall Cajetan on the 14. verse showeth that what he calleth tradition in the 6. verse he calleth the same his word by Epistle in the 14. verse and therfore written Aquinas likewise on this 6. verse showeth that the same is meaned by tradition which is meaned 2 Thess 2. 15. which we have already cleared to wit that doctrine which was delyvered both by word and writ by word first and by writ after but the most simple exposition is this sayeth their Estius that the Apostle speaketh in generall of the institution of a Christian life The derection whereof no man can say but is set downe in scripture The third place which he bringeth is 1. Cor. 11. 2. where the Apostle praiseth them that they keeped the traditions which hee had delivered them whereunto I answere that in that text ther is not a word of tradition but as their owne vulgare and Rhemes Translation hath is that they keeped his Precepts where the deceatfulnes of this PaÌ„pleter is to be noted that to seduce the simple when hee pleaseth hee departeth from the vulgare Translation which at other times hee so magnifieth as onlie authentick and doeth idolize As for the testimonie which hee bringeth out of Basil where hee sayeth Some things we have froÌ„ scripture other things from the Apostles both which haue alike force unto godlinessis I answer First that the most learned except against this Booke as corrupted as B. Andrewes showeth opose conâ— Peron p. 9. 2. he speaketh of these that were received froÌ„ the Apostles and not of such as the Romanists theÌ„selves acknowledge not to haue ben taught by the Apostles neither by word nor write as the invocatioÌ„ of saynts is coÌ„fessed to be by their owne Ecksê° Enchird c. 15. many more such 3 he speaketh not of doctrines of faith necessary to salvatioÌ„ all which Bellaer himself granteth to be written l. de verbo c. 11 but of things relating to order decencie in celebration of holy mysteries according to that general rule 1. Cor. 14. 40. the Apostles speech cap. 11. 34. wher he sayth The rest I will set in order wheÌ„ I come wherby he understandeth sayth Estiê° such things as belong to a worthie honest and orderlie celebratioÌ„ of holy mysteries so speaketh also Lombard Aquinas Cajetan and the Iesuite A lapide OF ANCIENT CUSTOMES Next to traditions he would haue the ancieÌ„t customes of the Church equally to be received though hee bringes no proofe froÌ„ scripture or fathers for the same Wherin tho I might answere with Cyprian epist 63. saying we must not taek heed what any hath done before us or hath thought meete to be done but what Christ hath done who is before all men for we must not follow the custome of men sayeth he but the truth of God For as in his 74. ep to Pompeius he sayth Custom without truth is nothing else but inveterate errour As also sayth Basil ep 80. We think it not just that custome which hath prevailed be held for a law or rule of true
therefra as Pope Clement speaketh dist 37. cap. 14. saying that we should Ex ipsis Scripturis sensâ—m capere veritatis that is Take the meaning of the Trueth out of the Scriptures themselves which he calleth there integram firmam regulam veritatis or The full and firme rule of Trueth Next for answere to him in particulare he adduceth foure places of Scripture most impertinent which nowise maketh against any assertion of ours but whereby he only beats the wind These are 1. RoÌ„ 12. 2. where it is said Having then gifts according to the grace that is given to us whether Prophesie according to the proportion of faith the second is Phil. 3. 16 which sayeth Nevertheless whereunto wee haue alreadie attayned let us minde the same thing the third is Gal. 6. 16. which sayeth And as many as walk according to this rule peace be on them mercie the fourth is 1. Cor. 11. 16. which sayth We haue no such custom nor the Churches of God The First proving only as their owne Estius Professour at Duay showeth that all the doctrine of Teachers should be squared according to the rule and analogie of faith which wee also mayntaine and is contayned in Scripture the second as the same Estius showeth exhorteth onelie to Christian Unitie and concord The third as the same Estius likewise out of Chrisostome and Theophylact proveth that the Apostle speaketh not there of the rule of doctrine but of life which verse 15. hee calleth the new creature or holinesse to which he exhorteth them and as to that which he subjoyneth 2. Cor. 10. 15. as Cardinal Cajetan Catharinus and the ordinary gloss expoundeth The Apostle taking the Metaphor from workmeÌ„ to whom severally as by rule oâ— line their task is measured out doeth understand the limits onely of his Apostolicall mission and jurisdiction which was to the Gentiles of whom the Corinthians were a part as PETER was to the Jewes speciallie and as wee see Gal. 2. 7. And the fourth as Estius also showeth speaketh onely that the custome of the Church is not to bee contentious As for the testimonies of Fathers which hee bringeth heere and alongst this whole Pamphlet First I may answere to them in generall not in my words but in their own Gabriel Biels on the Canon of the Masse lect 41. saying Their authority coÌ„pelleth no maÌ„ to assent to their sayings except sayth he they be grounded on holy Scripture divine reveltion Therfore before this be manifest it is lawfull to controll their sayings sayeth hee and to bee of a contrary judgement wherefore sayeth S. Jerom If I say any thing which I shall not prove by one of the two Testaments let mee not bee believed no word then of traditions and S. Augustin sayeth hee in his 8. Epistle to Jerom speaketh thus saying This honour is onelie to be given to the holie canonick Scriptures that whatsoever they say therefore it must bee believed to bee true but as for others I reade them onelie upon this condition that however famous theâ— be for holines or learning I think it not true therefore because they haue thought so untill I bee otherwise perswaded by canonick Scriptures or probable reasons that they haue not erred from the Trueth and which is more sayeth hee we see that one holie father somtimes contradicteth another as holy Cyprian contradicteth Augustin concerning the rebaptising of Hereticks Scismaticks as likewise hee contradicteth Ierome concerning Pauls reprehending of Peter and so of many other like examples I might speake sayth he These are all their owne Bâ—eâ—s words and what little reckning Iesuits make of Fathers or their exposition of Scripture when they disagree with them and jump with those whom they call Calvinists I will showe by this one instance Maldonat on Ioh. 6. 62. bringeth Augustins exposition of that place which is also Beda and Ruperts exposition and with it another exposition whereof hee sayeth Hee will not deny that hee hath no other man as Authour thereof but yet sayth he I wil rather approve it than Augustins which of all other is the most probable because that this is more repugnant to the meaning of the Calvinists But not taking advantage either of Biels words or of these I come in particulare to Vincentius Lyrinensis words which he bringeth saying That the line of Propheticall Apostolicall expositioÌ„ should be directed according to the rule of the Ecclesiasticall Catholick sense but he forgets the words of that ancient Authour both before and after cap. 2. 35. wher he sayth before these words That the Scripture is a perfect rule full and more than sufficient for decision of al controversies in points of faith with which therefore all Ecclesiasticall and Catholick sense must agree and that onelie must be held which hath beene believed ever every where and by all And so this testimony maketh nothing against us and to which rule and words of Vincentius if wee will apply the points of Poperie as I haue showne by five particulars in answere to the Preface wee shall find them quyte contrary and disagreeable yea and to bee onelie meere novelties And albeit with Vincentiê° Bellar. lib. 4. de verbo c. 7. § ad hunc as also the Iesuit Sâ—lmeron in 1. Iohan 3. disp 25. § 30 affirme That wheÌ„ he Fathers all of theÌ„ or almost all agree in one judge-ment or in the exposition of any place of the scripture that then they giâ—e a sure and inevitable argument of Catholick veritie and of a sure and sound exposition of Scripture yet according to this rule let tryall be beside the former five but in this one point of poperie to wit The Virgin Mari's conception without sinne decreed in the Councell of Trent decreto 5. Sess 5. whether it bee of Catholick veritie or not and I hope it shall be found but a lurd errour and a blafphemous noveltie And that they go closs and crosse against the unanimous expositioÌ„ of Scripture which all the Fathers give and agree therin For example Rom. 5. 12. It is said of Adam In whoÌ„ all have sinned from which text all the holie fathers with one mouth sayeth their Bishop Canus loc theol lib. 7. cap. 1. affirmeth the blessed virgin to have been conceived in originall sinne of whome he citeth 18. their words in particular The like doth Cardinall cajetan in his treatise concerning this matter which he wrote to Pope Ieo the tenth â—om 2. opusc tract 1. cap. 5. The like also doeth the master of sentences witnesse lib. 3. dist 3. saying It may be truely said we must believe according to the unanimous testimonies of the holy fathers that the flesh which Christ tooke was formerly subject to sinne as the rest of the Virgins flesh but was sanctified made pure by the operation of the Holy Ghost therefore Bernard in his 174. Epistle to the channons of Lions having disputed that point Learnedly Concludes that Christ onely being excepted of all others
that have been borne of Adam it may be said which humbly and truly sayeth he David sayeth of himselfe I was shapen in iniquity and in sinne did my mother conceive me and therefore in the same place he calleth the feast of her conception without sin a presumptious noveltie the mother of rashnes the sister of superstition and daughter of inconstancie whosoever denyeth that all others without exception except Christ are conceived in sin he is found sayeth Augustin lib. 5. conâ— Iulian. cap. 9. to be a detestable heretick because herby as Salmeron testifies in Rom. 5. disp 49. Aquinas sayeth that this were to equal the virgin Mary with Christ himselfe And yet notwithstanding of so cleare a place of scripture so unanimously expounded by all the ancient fathers which Billarmin Salmeron calleth a sure inevitable argument of catholick verity and soundexposition of scripture Yet for al this sayeth Bellarmin coÌ„tradicting himselfe lib. 4. de amissa gratia cap. 15. § ab hac seing the Councell of Trent hath decreed the contrary as likewise Pope Sextus 4. and Pius 5. they are not to be accounted catholicks that esteemes this an errour and consequently all the ancient fathers are not to be accounted Catholicks nor Cardinal Cajetan bishop Canus nor ther master of sentences and canonized Aquinas and many more besides VVee see then howsoever they pretend traditioÌ„ or the unanimous consent of fathers to be the rule of faith or exposition of the scripture yet when they please and findeth the same displeasing to them they vilyfie and rejects the same therefore thus sayeth the Iesuit Valentia in the last chapter of the 5. booke of his analysis that any by gone tradition without the authority of the present Church is not a sufficient â—udge â—f controversies of faith So also speakes Cardinall Cajetan in the begining of his comentars on Genesis as also Baronius tom 1. annal anno 34. num 213. And if we will consider what certainty or rather what fluctuating uncertantie is in the moderne sense or exposition that the present Roman Church now puts upon scripture whereon to build their faith Let Cardinall Cusanus words testyfie epist 2. ad Bohemos pag. 833. and 838. who sayeth That one time the Church iuterprets the Scripture one way and at another tyme another way and that the understanding of the scripture must follow her practise when she changeth her judgement God also changeth his then which I know not what can be grearer blasphemy Next for answere to that testimonie which he brings out of Tertullian where he sayth we admit not our Adversaries to dispute out of scripture till thy can show who their ancessors were and from whom they received thâ— scriptures These words of Tertullian makes no wayes against us whereby he denieth not that the scripture is the rule of faith or of disputes concerning the same as he showeth against hermogenes cap. 22. saying let these of Hermogenes shop show that it is written and if it be not written let them feare that woe which is allotted to such as adde or take away but he showeth only that Apostolicall churches not Rome only which were founded by them and to that time had keeped the truth which they had delivered in the scriptures committed to them could only lay best claym to them which hereticks who dissented from these scriptures and apostolical churches of these primitive times could not do As for Ireneus whom only he citeth but not his words he hath nothing in that place that favoureth tradition as an unwritten rule of faith for so he should not agree with himselfe who sayeth lib. 3. cap. 2. that these things which are to be shown in the scriptures can not be made manifest but by the scriptures themselves and lib. 3. cap. 1. That the scriptures is that which is the foundation and pillar of our faith and not tradition or any unwritten rule Tertullian also that he is of the same mynd I have shown out of the forâ—cited testimonie concerning Hermogenes and who in that same 22. Chapter sayeth that he adoreth the fullnes of scripture Chrisostome also hom 3. in 2. cor calles it a most exact rule and ballance which it could not be if either it wer A partiall rule onely as Bellarmin calleth it or that tradition were the rule of faith Aâ—gustin also de bono viduitatis cap 1. calleth it a fixed and sure rule in opposition as it were to unsure tradition Yea Bellarmin himselfe lib. 1. de verbo cap. 2. haveing showne that the rule of our faith should have these two properties first that it should be most sure which tradition can not be luke 1. 4. 2. pet 1. 19. and 2. most known he concludeth that the scripture is the most sure and best knowne rule both of faith and manners But what shall I speake of a Cardinall when a Pope to wit Clement in his first booke of recognitions cited dist 37. cap. relatum calleth the scripture a firm and sound rule of faith Basill also hom 13. in Genesis sayeth thes things which may seem to be ambiguous and obscure in some places of the holy scripture must be explained by these which elswhere are more plaine and manifest Augustin likewise cont Crescon Lib. 2. cap. 31. speaking of an epistle of Ciprians I am not bound sayeth he to the authority of this epistle because I account not Ciprians writting as canonicall but I examine them by these that are canonicall and that which is agreable in them to the authority of divine scriptures I receive and that which is not agreeable I refuse Heer then we see that Augustin would have the scriptures only to be the rule of faith and of divine authoritie 2 THat in matters of faith we must not relye on the judge-ment of the Church or her Pastours VVHich he sayeth is contrary to Math. 23. 2. Where the jewish people are commanded by Christ To obserue all whatsoever the Scribes and Pharisees did bidd theÌ„ obserue not only sayeth hee in some principall matters but in all whatsoever without distinction or limitation For answere to whom I can not admire enough the mans impudencie or ignorance seing First our Saviour himself showeth the contrary where Math. 16. 6. 12. lie biddeth his disciples and others Beware of their leaven which be expoundeth to be their false doctrine 2. The Authour of the ordinarie gloss with whom agreeth Lyra on Deut. 17. 10 sayeth Note that the Lord requireth that whatsoever the Priest doth teach thee according to the Law do thou because otherwise thou art not to obey them Ferus also a spanish Frier and Preacher at Mentz on this place speaketh thus Christ would not that they should receive all the doctrines of the Pharisees sayeth hee but so farre only as they agreed with Gods Law else they should haue admitted all the false glosses which our Saviour refuteth Math. 5. from verse 21. to the end To this also agreeth the Iesuite Maldonat
doctrin but let us staÌ„d to the decisioÌ„ of divine inspyred scripture Yet to convince him I will instance 9. points of popery to show how farr they reject the Churches ancient customes as 1. Against the Popes universall Supremacy in matters ecclesiastical that first and famous Councell of Nice convocat by Constantine the first ChristiaÌ„ Emperour anno 325. in the six canon thereof it was decreed That the Bishope of AlexaÌ„dria should brook the like jurisdiction within his province as the Bishope of Rome had in his which limitatioÌ„ of every ones jurisdiction within their own precincts without subordination is ther called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the ancieÌ„t customs froÌ„ which ancieÌ„t custome coÌ„firmed by so famous a general CouÌ„cel how far the pope hath swerved since let any one judge 2. For the Popes usurpation of jurisdiction over Princes in temporall thinges what was the old custome of the Bishops of Rome Bellarmin telleth us lib. 1. de Concil cap. 13. who speaking of that time which was many houndrehs of years after the Apostles sayth That at that time the Bishope of Rome in temporall things was subject to the Emperour sayeth hee and because hee acknowledged the Emperour to be his temporall Lord therefore he made supplication to him that he would conveene a Councell but therafter their owne charter monck authour of Fasciculus temporum telleth us That in the time of Boniface the 2. this ancient custome was rejected for remarke sayth he that about this time the Popes began to oppose theÌ„selves to the Emperors even in temporall things farr otherwise theÌ„ they wer wont of old And after the 1200 year of god the same authour tells us That Boniface the 8. rose up to that hight of pride sayeth hee that he called himself Lord of the whol world aswel in temporall as in spirituall things Which thing their Sigebert in anno 1088. in his Chronicle calleth not onelie a noveltie but little farre from Heresie 3. For praiers in an unknown tongue LYRA and AQUINAS on 1. Cor. 14. as also Cassander consult arâ— 14 freely acknowledge what was the ancient custome of the primitive Church saying In the primitive church Thanks givings and all other coÌ„mon service was performed in the vulgare tongue but how farre the Roman Church hath swerved froÌ„ this now every one knoweth 4. If wee ask also concerning paepall indulgences depending on purgatorie what was the ancient custome their owne Alfonsus à castro will tell us lib. 8. adv Heres tit indulgentia That their use is onelie of late in the Church sayeth hee if wee ask what was the ancient custome then used of indulgences lar will tell us lib. 1. de indulg c. 8. saying I confesse that the forme of dispensing with a number of years or dayes appointed for pennance which was of old in use is now cleane left off 5. Concerning invocation of saints Their owne Eckius in his Enchrid cap. 15. confesseth That there is no warrant for the same in the scriptures and that the Apostles neither by word nor write left any such thing behind theÌ„ to be done so that it was not the Churches custome in the Apostles times But next to the Apostles tymes if we ask what was the ancient custome of the church herin Augustin wil tell us lib. 21 de civit Dei cap. 10 That at the celebration of the holie Mysteries the names of the Martyrs and saints in their owne order place are named but nowise invocated sayth he 6. For having Images in Churches what was the ancient custome is to be seene in that epistle of Epiphaniê° to the patriarch of Ierusalem translated by Ierome and insert in his works where it is said that this was against the custome of Christian religion and therefore prohibited also in that famous Councell of Eliberis 36. canon thereof which made their owne Nicolaus Clemangis lib. de non celeb non instit to say Of old the whole universall Church did decree for their cause who were converted from gentilsme to the faith that no images should be set up in Churches but how farre the now Roman Church hath swerved froÌ„ this Ancient Custome everie one knoweth 7. Concerning adoration of images what was the ancient custome in the primitive yea in the westerne and Roman Church Pope Gregorie in his Epistle to Serenus Bishope of Marsils showeth lib. 9. epistle 9. forbidding any adoratioÌ„ of such As also that decree of that Councel of Frankford convocat by Charles the great at which the Legats of the Bishope of Rome were present Wherein all sort of religious adoration of images was condemned and forbiddeÌ„ as not onlie contrary to Scripture but also to the doctrine of the ancient Fathers and custome of the then Roman Church as Cassander relateth consult art 21. and may be seene in Baronius his annals Tom. 9. in anno 794 but how farre contrary to this ancient custome the doctrine and practise of the Roman Church now is is notour to all 8. Concerning the giving of the Cup to the people what was the ancient custome of the Church the verie Act of the Councell of Constance which decreed the contrary doth clearelie confesse to wit That as Christ instituted this venerable sacrament in both kinds of bread wine and gaue it to his Disciples so also say they in the primitive Church the same was received by the faithfull in both kinds and it is sufficiently certaine sayeth their Cassander consult art 22. that the universall Church of Christ to this day did celebráte the sacrament in both kinds and the Westerne or Roman Church more then a thousand years after CHRIST sayeth hee gaue the same in both kinds of bread wine to all the members of the Church of Christ as is manifest out of the innumerable testimonies both of Greeke latine Fathers But how farre the now Roman Church hath swerved froÌ„ this ancieÌ„t custom and her owne ancient practise is likewise more thaÌ„ clear evident 9. lastly Concerning their solitary Masses wherein the Priest onlie communicateth if we ask if this was the Ancient Custome of the Church their very canon of the Masse will tell us the contrary as their Cassander observeth consuit art 24. wherein the Priest praieth not only for himself but also for all theÌ„ who do communicate with him saying Be mercifull to as many of us as baue beene partakers of this Altar And chieflie in his prayer after communicating saying That which wee have receaved with our mouth grant Lord that we may haue received the same with a pure mynd And of a temporall benefite it may bee unto us an everlasting remedie Thus in nine maine points of Popery we see how they haue swerved wyde from the ancient custome of the Catholick Church 5. THat a man by his owne private spirit may rightly understand and interpret Scripture VVHich he sayeth is contrary to 1. Cor. 11. 8. Wher the Apostle speaking of the diversitie of gifts sayeth That to
the Church professing the Christian name in common hath ben at anytime invisible but in it wee say that the true and sincere professours may be some times brought to that estate as the 7000. were in Israell who bowed not to Baal and as the sound and persecuted Orthodox Christians were by that prevalent faction of Arrians who then usurped the title of the onely true Church altho they were onely but a prevailling faction therein But this Pamphleter contendeth for a constant and conspicuous visibilitie to all of the Church of true and â—ound professours like a Citie on a hill c. by these Texts following 1. Math. 5. 14. Where our Saviour compareth his disciples to a Citie on a hill c. To whom I answere shortly that this is meaned of the Apostles who as their own Jansenius as also Maldonat expoundeth were a light to the World by their preaching and holie life Therefore sayeth Maldonat That by these three similituds of salt a light and a citie our Saviour would declare one and the same thing to wit how farre beyond other common Christians his Apostles and their successours should eminentlie shyne in life and doctrine and so doeth Chrisostome Theophylact Lyra Ferus and Carthusian expound this Text and not of any constant conspicuous visibilitie of the Church to all The second place which he bringeth is Math. 18. 17. tell the Church to which I answere that Origen Chrisostom and Hilarie on this place showeth that a particulare Church and the Rulers therof are meaned as hath beene said which is indeed visible to it owne members speciallie in tyme of peace whereas in time of persecution the Rhemists themselves on 2. Thess 2. telleth us That this is like to be the case of the RomaÌ„ Church it self under Antichrist that the faithfull shall lurke and haue their communion amongst themselves onlie in private so to have no conspicuous visibilitie to all whence it followeth that what may bee the case of the Church at one time the same may be or hath been the case of the Church at another The third place is 2. Cor. 4. 3. which sayeth If our Gospell be hid it is to them that are lost To which I answere that there is no word heere of a Church or of persons but of the gospell it self which being preached to any if it be not believed is said to be hid from misbelievers as is said in the words following Whose minds the god of this world hath blinded that they should not belieâ—e as the Lord threatneth Isai 6. 9. which is the exposition both of Aquinas Cardinall Cajetan and their Bishope Catharinus with their late Estius The last place which he bringes is Isai 2. 2. where it is said That in the last days the mountain of the Lords house shall be established in the top of the mountains and exalted above the hills and all nations shall flow unto it To which I answere that this is a Prophecie onlie of the calling of the gentiles to the faith of the gospell by the Ministrie of the Apostles and showeth how firmlie the Christian Church should be built and bee of greater eminencie and amplitude beyond the jewish church in respect also of universalitie clearer light and dispensation of grace which is the exposition of their owne Lyra Procopius Pintus and Perusin on this place And not that they prove ther by a constant and conspicuous visibilitie of the Church to all As for the testimonies of Fathers which he adduceth they nowise prove the point the first whereof is Origens saying That the Church is full of light which showeth only that as shee is described Revel 12. 1. shee is glorious by the light of the trueth which shee holdeth forth in profession and therefore he subjoyneth this reason seing shee is the pillar and ground of truth sayeth hee 2 Hee bringeth a testimonie of Chrisostome where it is said That it is easier for the sunne to be extinguished then for the Church to be darkned which testimonie receiveth the same answer with the former For no more can the Church lose the light of the trueth than the sunne can lose his light though somtimes he may be eclipsed or by a thick mist or cloudie day he may be unseene to some 3. Hee bringeth a testimonie out of Augustin who sayeth That hee is blind that seeth not so great a mountain To which I answere that hee speaketh not there of a constant and conspicuous visibilitie of the true Church to all and at all times but onelie of the visible condition of the Church which was at that time disputing against the Donatists who affirmed that the Church was no where but amongst them in Africa whereas on the contrarie hee sayeth that in Europe and elswhere they may see famous and flowrishing Christian Churches like to a mountaine that may bee seene except they were blind and yet wee knowe that a mountaine that may be seen to all that are not blind in a cleare day may in a dark night time or darke mistie day be unseene till the sunne rise or a clearing of the mist be Therefore sayeth the same Augustin de unitate Ecclesiae cap. 20. in psal 10. and epist 80 ad Hesychium Some times the Church is not apparent when wicked persecutors rage against her againe in his sixth book of baptisme against the Donatists cap. 4. Somtimes like the Moone sayeth he shee may bee so hid and obscured that as in Elias time the members therof shall not know one of another 9 THat the Church was not ever to remaine Catholick or universall And that the Church of Rome is not such a Church THe first part of which Assertion wee disclaime as a most unjust aspersion as the harmony of confessions showeth and ours in particulare 1581. art 17. And as to the last That the Church of Rome is not universall we justlie affirme seing it is a plaine repugnancie in the adject as we say to be particulare or Roman to be Catholick or universall as their owne Cassander contradistinguisheth betweene these two in his consultation art 22. As for the places which he adduceth out of the psal 2. 8. and Colos 1. 3. 4. they no wise make for him or against us but onlie speaketh of the Churchs inlargemeÌ„t under the Gospell the first by the conversion of the Gentiles to the faith and the second of the Colossians in particular Next hee bringeth Rom. 1. 8 where the Apostle thanketh the Lord for them That their faith was spoken of through the whole World For answere whereunto 1. This no more proveth the Church of Rome to bee universall than the like words of Paull 1. Thess 1. 8 proveth the Church of Thessalonica to be the universall Church For as Rom. 1. 8. it is said That their faith was spoken of through the whol world so is it said 1. Thess 1. 8. That from them sounded out the word of the Lord as also in everie place
that none of them should brag of preheminence The seventh place is Iohn 21. 15. where Christ sayeth to Peter Feed my sheep that is sayth he governe my Church whereunto I shall answere onlie in Cardinall Cusanus words lib. 2. de concord Cath. cap. 13. saying If it was spoken to Peter feed my sheep yet it is manifest sayeth hee that this feeding was but by the word and his holie example and that according to S. Augustin in his Commentarie on these words the same was commanded likewise to all the others in saying go yee into all the world and preach the Gospell to everie creature so that nothing is spoken to Peter sayeth he which importeth any other power and therefore we conclude rightlie sayeth the Cardinall that all the Apostles were equall in power with Peter Bellar. also l. 4. de pont cap. 23. § addit acknowledgeth that what was giveÌ„ to peter by these words feed my sheep was given to all by these other words as my Father sent me so send I you His last place which he bringeth is Math 12. 25. Every kingdome divided against it self is brought to desolation and if Satan cast out satan c. whence he most ridiculouslie reasoneth thus Satan hath a kingdome whereof he is chief if then there be not onelie a visible head of the Church triumphant in heaven but also a visible head even in hell why not also a visible head on earth sayeth he risum teneatis amici A goodlie conformitie indeed But as he would haâ—e the Church to haue a visible vicar head on earth aswell as a chief one in heaven so he should let Satan also haue a visible vicar head on earth aswel as he is the chief head in hel and indeed wee acknowledge the Pope to be that vicar of his power but not the vicar of Christ Horned like the Lamb but speaking like the Dragon Revel 13. 11. As for Testimonies of Fathers which he citeth as of Theophy lact who calleth Peter the prince of the disciples this importeth no more supremacie of jurisdiction over the rest nor where it is said of Virgil That he is the Prince of poets that therefore he had jurisdiction over all poets in his age Therefore Cyril Hier his words which he also citeth showeth the true meaning thereof calling Peter Prince that is The most excellent of the Apostles which none doth deny And wheras Eusebius calleth him The first Bishope of Christians this importeth onlie primacie in order but no supremacie of power As for Chrisostome his 55. Homile on Mathew where he alleadgeth that hee is ther called The head of the church there is no such title there which as I shall show heere-after Pope Gregorie calleth proud and prophane Lastly he citeth one Euthymius a late Monck as a Father who lived 1118. years after Christ who calleth Peter Master of the whole World not by dominion over it as all knoweth but in respect of that Apostolicall commission Math. 28. 19. Go teach all nations c. And the last is Pope Leo's testimonie in his owne behalf calling Peter Head and chief of the Apostles in the sense forenamed and yet all these prove onlie what Peter was personallie but nowise that the Pope is the same successivelie But before I leaue this so pleaded for papall supremacie I will batter this loftiest towâ—e of mysticall Babylon with a batterie furnished onlie by a Pope himself Gregorie the great thus Bellarmin lib. 2. de pont cap. 31. proveth the Popes supremacie by these two titles given to him to wit that he is called The Head of the Church and Vniversall Bishop Of the first wherof sayeth Gregorie lib. 4. indict epist 36 It is Saâ—anicall pride by any such title of Head so to subject all Christs members to one man which cohereth to one Head onely alone Christ Iesus And of the second he saith Any one so to mount aboue others to such an hight of singularitie as that he would be under none but he alone would bee aboue all as Pope Boniface thereafter claimed Extrav lib. 1. Tit. 8. cap. 1. to be acknowledged by al under paine of damnation It is a most proud and prophane usurpation And lest that Gregorie should seem to oppose these titles in the person of Iohn Bishop of Constantinople who first obtained the same from the Emperour Manritiê° as a wrong done to him or his sea to whom these titles wer due Therfore 1. he cleareth himself of this saying to the Emperour Epist 32. In this matter most religious Lord do I defend any cause of mine or do I challenge heerin any wrong done to mee No. And yet the more to cleare this he sayeth epist 36. None of my Predecessours would ever consent to use such a prophane title no not Peter himself the first founder of this sea who altho he was chief of the Apostles and according to his Apostle-ship had the care of all the Church committed to him yet notwithstanding sayth he was not called the universall Apostle And in the same Epistle to Eulogiê° B. of Alexandria hee showeth that himself would no wise accept of any such style when it was offered to him And therefore he sayeth to Eulogius Let not your Holinesse in your letters style any man whosoever universall Bishope yea morover sayeth he epist 38. I confidentlie affirme that whosoever calleth himself universall Bishope or desireth so to be called he is the fore-runner of Antichrist Yea more yet epist 39. lib. 6. epist 30 whosoever assenteth or acknowledgeth any such style he loseth the faith sayeth hee and maketh shipwracke thereof a sadd doom against all papists all which made Cardinall Cusanê° to say thus lib. 2. de concord Cath. cap. 13. whil we defend this that the Pope is not universall Bishope but onlie the first aboue others to wit in place or primacie in so doing we defend the truth sayth he Thus doth a great Pope and famous Cardinall pleade against papall supremacie as much as any Protestant can do 12. THat a womaÌ„ may be head or supreame governesse of the Church in all causes as the late Queene Elizabeth was VVHich is contrarie sayeth hee to Tim. 2. 11. where it is said Let the woman learne in silence with all subjection but I suffer not a woman to teach nor to usurp authoritie over the man and againe 1. Cor. 14. 34. Let women hold their peace in the Churches whereunto I answere that none of these Texts proveth any other thing but onlie the subjection of a married wife to her husband and that no woman whosoever should usurp the publick pastourall office of preaching and thus do Aquinas Lombard Cajetan and other Romanists expound their late Estâ—ê° especially And as for that Religious late Queene of happie memorie Shee was Supreame Governesse of the Church within her Dominions in causes Ecclesiasticall no otherwiâ—e than as we reade David was in everie matter pertayning to God as we see 1. Chron. 26. 32. and as
Hee who denyeth the sonne is said to deny the Father as wee see 1. Iohn 2. 23. Now the Sonne is denyed either directlie and in expresse words or indirectlie by consequence or in deeds as Augustin speaketh lib. contra Donatistas that this way the Pope denyeth the sonne in the veritie of his humane Nature by their transsubstantiation and in all his three offices as sole King of his Church sole Priest and sole Prophet by many learned divines hath beene clearlie proven the Pope also claiming all these three a Monarch of his Church on earth high Priest and infallible Prophet therof The fourth place which he bringeth is 2. Thess 2. 4. where it is said That Antichrist shall exalt himself aboue all that are called gods To which I answere that this place rather clearly proyeth him to be Antichrist it being evident that Princes and Kings are called so Psal 82. 6. and it is notour both by doctrine and practise that the Pope exalteth himself above all such as wee may see Extravag lib. 1. tit 8. cap. Vnam Sâ—nctam to the very making them kisse his feet deposing them and treading on their necks as Alexander the third did to the Emperour Frederick and as I haue showne at large in my late Treatise Of Antichrist painted and poynted out in his true colours The fifth place which he bringes is 2. Thess 2. 8. which sayeth That our Lord Jesus shall kill him with the spirit of his mouth at his comming which agreeth no more to the Pope he then That Christ is come the second time To which place I answer 1. That this deceatfull Seducer dealeth most falslie and fraudfullie in citing these words as if they were the words of our Bible whereas the words of our Translation according to the originall are these Whom our Lord shall consume with the spirit of his mouth destroy with the brightnes of his coÌ„ming and in the Rhemes translation it is thus whom our Lord Iesus shall kill with the spirit of his mouth and shall destroy with the manifestation of his advent So that the Apostle maketh two degrees of his destruction The first whereof he calleth a consumption by the spirit of his mouth a consumption we know is a lingring disease whereby one wasteth away piece and piece And this is by the spirit of Gods mouth whereby is signified Gods Word as wee see Gal. 3. 5. 1. Tim. 4. and 1. 1 Iohn 4. 1. And this consuming of Antichrist by this meane by the preaching of the everlasting gospell Revel 14. 6. we see praised be God in a good measure performed The second degree he calleth the destroying of him altogether by the brightnes or as the Rhemists speake by the manifestatioÌ„ of his coÌ„ming which wee hope in God also is drawing verie near The last place which he bringeth is Iohn 5. 43. I am come in my Fathers name ye receive me not if another shall come in his owne name him yee will receive To which I answer 1. That our Saviour speaketh not of Antichrist strictlie taken and by way of eminencie as he is described by Paull 2. Thess 24. who was to come and appeare after the dissolving of the ancient RomaÌ„ Empire but of false Prophets that were shortlie after Christs ascension to arise to deceiue the incredulous Iewes as histories report because they did not beleive but rejected the true Messias And this their owne Ferus declareth to bee the meaning of the place and diverse other Romanists 2. We see that the jewish Nation onlie were to receive these of whoÌ„ our Saviour speaketh But Antichrist of whoÌ„ the Apostle speakes 2. Thess 2. was to be an universall deceiver of multituds of peoples of nations and tongues which Revel 17. 15. are called the waters whereon the Whoore sitteth and whereunto the papall title of Vniversall Bishop doth therefore properlie agree 14. THat none but God caÌ„ forgive sinnes VVHich he sayeth is contrary to Iohn 20. 23. where it is said Whose sinnes yee forgive are forgiven them and Math. 9. 8. wher it is said When the multitude saw it they marvelled glorified God which had given such power to men To which I answere that this place of Iohn proveth onlie a Ministeriall power given by Christ to his Apostles and their successours which we deny not and which his owne words also on Math. 9. 8. doth only grant unto them saying Which tho they to wit the multitude knew to appertaine to God onlie by nature yet they perceived that it might be done by mans Ministrie on earth Wherfore we say 1. with Ambrose lib. 3. desp Sancto c. 19. Men says he doeth onlie afford their Ministrie to the remission of sinnes but they exercise not any right of authoritie Istirogant Divinitas donat sayeth hee that is They seeke it but God giveth it 2. Lombard also their Master of sentences teacheth how God only forgiveth sinnes properlie men Ministeriallie saying lib. 4. sent dist 18. God onlie remitteth and retaineth sinnes and yet he hath given power to the Church to do so but Hee remitteth and retaineth otherwise than the Church For he remitteth sins onlie by himself sayeth he because he purgeth the soule from the inward spot thereof and delivereth it from the debt of eternall death But he hath not given this power to Priests notwithstanding he hath given them power of binding and loosing that is sayeth he of declaring that men ar bound or loosed as the Priest declareth the Leper to be cleane whom first the Lord had cured and made cleane And therefore this is their Commission to preach repentance and remission of sinnes in Christs Name Luke 24. Act. 13. 38. And this Ministeriall power is that onlie which the Fathers whoÌ„ he citeth doth prove as out of Ambrose I haue alreadie showne 15. THat wee ought not to confesse our sinnes to any man but to God alone FIrst for confession of sinnes I will showe what wee hold and and 2. what wee oppose 1. then wee hold that ordinarlie it sufficeth to confesse only to God according to that Psal 32. 5. I said I will confesse my transgressions to the Lord but if any persons for any secret or hid sinne or his sinnes otherwise bee weyghted in conscience and cannot find of themselves comfort or counsell concerning such these aâ— the words of Calvin lib. 3. instit cap. 4. num 12. Let every faithfull man remember that this is his dutie if privilie he be so distrest and afflicted in conscienc thorow the sense of his sins that without the help of others he cannot be comforted see that he neglect not the remedie that the Lord offereth to him to wit that for his reliefe he use private confossion to his Pastour and for giving him comfoâ—t he privatlie implore his help whose office is both privatlie and publictlie by the doctrine of the gospell to comfort Gods people Wee oppose not then privat confession altogether to man being voluntarie free
in us both the will and the deed In this sense also doth Cyrill speak whom hee bringeth saying Wâ—e cannot any wayes deny freedome of will in man And Augustin also speaking against manichean coaction and saying How should our Saviour reward everie one according to their works if there were not freewill conforme wherunto sayth the haromnie also of the coÌ„fessions of the reformed Churches ours in particular 1647. cap. 9. God hath indued the will of man with that natural libertie that it is neither forced nor by any absolute necessity of nature determined to do good or evill So that wee acknowledge the will to be free as freedome is opposed to coaction but not free as able of it self to choyse the good that tendeth to salvation or that it is equallie propense to good as to evill as the Pelagians of old now papists maintaine Therefore said Bernard de gra lib. arb Let no man think that therfore it is called freewill which wee haue because it hath an equall power inclination to good as to evill seing it could fall by it self but not rise but by the holie Ghost 20. THat it is impossible to kepe Gods Comandements tho assisted with his grace and the holie Ghost VVHich he sayeth is contrary to Philip. 4. 13. where the the Apostle sayth That he can do all things through Christ. that strengthneth him Whereunto I answere That the word all things is not of further extent than these things whereof he speaketh in particular in the preceeding verse where hee sayeth In all things I am instructed both to be full and to be hungrie to abound and to suffer neede Thus doth Sedulius and their owne canonized Aquinas expound this text as also their late Estiê° saying The meaning is all things before rehearsed what else I am to suffer I am able to do thorow Christ who enableth me so that he speaketh noâ— of his perfect fulfilling of the Law in generall the contrarie whereof hee confesseth Rom. 7. 23. The second place which he bringeth is Luke 1. 5. 6. where it is said of Zacharie Elizabeth That they walked in all the commandemenâ—s of the Lord blamelesse To which I answere 1. That this was the old Pelagian objection which they called their impenetrable Buckler as Ierome witnesseth lib. 1. cont Pelag with whom the papists heerin agree And to whom I answere in his words to the Pelagian That where it is said that they are called righteous this is sayth he as many others are called so in the holie scripture as Ioâ— Iehosaphat and Iosias not that they wanted all fault but are commended so because for the most part they wer vertuous for Zacharias himself was punished with dumbnes sayeth he and Ioâ— by his owne speech was rebuked and Iehosaphat Iosias are reported to haue done things which greatlie displeaseth God Next where it is said that Zacharie and Elizabeth walked in all the Commandements of God without blame that is without any grosse wickednes sayeth he but that they walked without sinne I deny sayeth he that any man can do so for that is coÌ„petent onlie to God Their owne Carthusian also with him their late Stella showeth That this is spoken according to that measure which is agreeable to humane conditioÌ„ but that there walking was not without sinne for there is none so righteous in this mortall life sayeth he The third place is Luke 11. 27. where Christ sayeth Yea rather blessed are they who heare the word keepe it To which I answere and to all such places that speake of keeping Gods word or commandements that such a keeping therof is heere meaned as there Carthusian sayeth Which is agreeable to humane condition in this life For as Ierome sayeth lib. 3. cont Pelag. If thou can showe me but one man who hath fulfilled the Commandements Thou may showe me a man that needes not Gods mercie sayeth he The fourth place is Luke 11. 2. Thy will be done on earth as it is in heaven To which I answer as their owne Carthusian also expoundeth That this is readilie reverendlie and sincerlie Qâ—antum nostra fragilitas permittit that is as farre as our frailtie permitteth sayeth he so that the word as hath relation not to that degree of perfect obedience which Angels performe in heaven but to the manner of doing the same as hath ben said by CarthusiaÌ„ as our frailtie permitteth which sufferes us not to be free of sinne of not doing Gods Will perfectlie and therefore in the same prayer wee are also taught to crave daylie forgivnes which we needed not if wee could obey Gods will perfectlie as the Angels do The last place is 1. Iohn 5. 3. For this is the love of God that we keepe his CoÌ„mandements which is coincident with the third place therefore alreadie answered As for any testimonies of Fathers he bringeth the words onlie one of Basil saying That it is an impious thing to say that the Commandements of God are impossible To which I answere Though hee telleth not where Basil speaketh so that it is impious indeed to say that Gods commandements are impossible to be keeped in any measure for wee see the contrarie in Zacharie and Elizabeth but to say that in this life they may be keped perfectlie without sinne or any breach of them that is lykewise impious plaine Pelagianisme or heresie therefore in this sense sayeth Ambrose on gal 3. which Aquinas citeth on the same place The Commandements ar such that it is impossible to kepe them sayeh he but I admire how hee citeth Hilarie in psal 118. whose words are these on the 39. verse in his contrar saying The Prophet being in the bodie speaketh and knoweth that no living man can be without sin except one whom he remembreth who had no sinne and in whose mouth was found no guile to wit Christ As also I have showne how opposit Ierome is to him l. 3. cont Pelag. whom notwithstanding he citeth as for him As Origen and Cyrill who no wise patronizeth him 21. THat faith onlie justifieth that good works are not absolutlie necessarie to salvation VVHich he sayeth is contrarie to 1 Cor. 13. 2. Though I haue all faith so that I could remove mountains I have not charitie I am nothing therefore faith onlie doth not justifie sayeth he To which I answere 1. That there is no word in this Text of Iustification but of the necessitie of charitie to be joyned with faith in a christian profession which no protestant ever yet denyed 2. The Apostle speaketh not of a justifying faith but as the words importeth of a faith of working Miracles which their owne Estius acknowledgeth saying on 1. Cor. 12. 9. The greeke Fathers do rightlie understand that faith heere of which is spoken cap. 13. 2. which they call the faith of signs and miracles which faith sayth he is of it self a grace onlie given for the benefit of others And so not a justifying
faith for a man himself as wee may see Math. 7. 22. The second place is Iam. 2. 24. where it is said Yee see therfore how that by works a man is justified and not by faith only To which I answer That beside O Ecumenius Theodoret and Beda on this place their owne Aquinas showeth the true meaning thereof Who objecting to this place Rom. 3. 20. where it is said by the deeds of the Law no flesh shall be justified in his sight he reconcileth them thus I answere sayeth he that to justifie may be taken two wayes either for the execution or for the manifestation of our justification and this way indeed a man is justified by works that is he is declared and manifested to bee just or it is taken for the infused habit of righteousnes and this way no man is justified by works sayeth he Likewise sayeth Doctour Paes a Portugall Frier The meaning of these words That Abraham was justified by works may be this as Theodoret expoundeth that he was declared just which exposition I approve most sayeth he The third place is Iam. 2. 14. where the Apostle sayeth What doth it profit though a man say hee hath faith not works can that faith saue him I answere 1. That the Apostle sayeth not Though a man haue faith but Though he say hee hath faith showing therby that an alleadgance onlie of faith availeth not to salvation 2. Aâ— their Estius with us showeth it is said ther that a dead and fruitlesse faith onlie according to the Apostles words verse 17. and 18. availeth not to salvation nor can be called a justifying faith The fourth place is Gal. 5. 6. Neither Circumcision nor uncircumcision availeth any thing but faith which worketh by loue which place is coincident with the former and doeth nowise militat against our doctrine of Iustification as the words of our coÌ„fession anno 1581. and 1647. c. 11. testifieth saying That faith receiving and relying onlie on Christ and his righteousnes is the onlie instrument of our Iustification â—et it is not alone in the person justified but is ever accompanied with all other saving graces and is no dead faith but worketh by loue And that this is also the doctrine of all other reformed Churches their own Cassander witnesseth consult art 4. As also Bellarmin lib. 1. de Iustif cap. 14. saying Iohn Calvin in his Antidote of the Councell cap. 11. Sess 6. sayeth That it is faith onlie that justifieth but yet not fayth which is alone as the heate of the sunne is that onlie which heateth the earth yet heate is not alone in the sunne but their is light also joyned with it the same also sayeth he doth Melancton Brentius Chemnitius teach with others And as for Fathers whom hee citeth or whose words he setteth downe such as Ambrose saying That faith alone sufficeth not Augustin that faith onlie saveth not without observing Gods Commandements they militat nowise against out doctrine as wee see confessed But I admire at the impudence or ignorance of this Pamphleter who in the next place ascribeth to us that we hold That good works are not necessarie to salvation whereas in the contrarie These are the words of our Confession of faith cap. 16. concerning their necessitie That they are the fruits and evidences of a true and livelie faith and by them Believers manifest their thankfulnes strengthneth their assurance edifieth their brethren adorneth the profession of the gospell stops the mouth of the adversaries and glorisieth God whose workmaÌ„ship they are created in Christ thereunto that having their fruit in holines they may haue the end life eternall being as Bernard speakes via Regni non causa regnandi 22. THat good works are not meritorious VVHich he sayeth is contrarie to Math. 16. 27. where it is said That Christ at his second coÌ„ming shall reward every one according to his works To which I will answere onlie in the words of Pope Gregorie in psal 7. poenit verba fac auditam who sayeth thus If the felicitie of the saints be mercie and not acquired by merits where is that which is written who shall render to every one according to his works If it be rendred then according to works how shall it be esteemed mercie but it it one thing sayeth he according to ones works and another thing to render for the works themselves For in that it â—â— said according to his works the qualitie of the work is understood that whose works are seene to be good his reward shall be also glorious as whose works are evill his reward shall be contrarie but as to that eternal life which we haue of God with God no labour can be equalled sayeth he no works can be compared Therfore also sayes their late Ferus on Rom. 2. 6. All that this word according doeth import in relation to good works is that the doing of them is a requisite condition without any sort of meriting sayeth he The second place is Math. 5. 11. Rejoyce and bee glad for great is your reward in heaven As also Math. 10. 42. That a cup of cold water given to one of Christs shall not want it reward Whereunto I answere 1. That we deny not but that good works haue their reward abyding them for so sayth our ConfessioÌ„ of faith 1647. cap. 16. art 6. That the Lord looking on believers in his Son it pleased hiâ— to accept reward that which is sincere altho accompanyed with many weaknesses and imperfections But wee distinguish and say that there is a reward in mercie wherof Hosea speaketh 10. 12. saying Sowe in righteousnes and reape in mercie As also the Apostle 2. Tim. 1. 16. 17. And there is a reward of merite called wages Rom. 6. 23. Where the Apostle sayeth The wages of sinne is death but by way of opposition he sayeth Life eternall is the free gift of God upon which place therfore sayeth Cardinall Cajetan according to Augustins like words de gra lib. arb cap. 9. The gift of God is Eternall life that we may understand sayeth he that it is not for our merits but of the free gift of God that in end we attaine to eternall life So also speaketh Lombard That we may understand that God bringeth us to eternall life sayeth he for his owne mercie sake and not for our merits So also speaketh their Ferus on Iohn 3. and Math. 20 Gabriel Biel on the the Canon of the Masse lect 47. â—nd others yea Bellarmin himself lib. 5. de Iustif cap. 19. confesseth That this hath beene the common and constant judgement of Divines in the Roman Church as Thomas Bonaventure Scotus Durand aâ—d others that God rewardeth good works of his meer liberalitie aboue any condignitie Flat coÌ„trar to that blasphemous speech of the Rhemists on Heb. 6. 10. saying That our good works are so fullie worthie of eternall life which God of his justice oweth to the workers â—f the same that he should be
1. with the forenamed Theodoret dial 1. That our Saviour heerby honoured the visible signes with the name of his bodie and blood not changing their nature sayeth he but adding grace to nature And so likewise speaketh Pope Gelasius against Eutyches de duabus Christi naturis 2. Augustin cont Adimant cap. 12. Tertullian cont Marcion lib. 4. c. 40. and Eusebius de demonstratione evangelii lib. 8. in fine and many more fathers expoundeth these words This is my bodie that is a signe and symbole therof 3. The Popes own canon law Gratians glosse theron dist 2. de consecra c. hoc est expoundeth these words thus The heavenly sacrament which truly representeth Christs flesh is called the bodie of Christ but improperlie wherfore it is called so after the owne manner not that it is so trulie but in a signifying Mysterie so that the meaning is sayeth the glosse on the former words it is called the body of Christ that is a signe of Christs bodie As for the testimonies of Fathers he citeth Ambrose wher he sayth It is bread before the words of consecration but after of bread it is made the flesh of Christ To which I answere 1. That hee perverteth Ambrose words which are these It was not Christs bodie before consecration but I say to thee that after consecration it is Christs bodie 2. In the same place be explaines himself showing that the substance of bread remaineth not withstanding the change is only sacrameÌ„tal so that it is the flesh of Christ only in a sacramental way Therfore sayeth hee Christs blessing is of that force ut sint quae erant in aliud commutentur that is that the Elements they remaine in substance what they were before and yet they are changed into another thing And illastrateth this change by this simile Thou thy selswas saith he but thou was an old creature but after that thou art consecrat thou began to be a new creature Now I hope no man will say that by regeneration or our consecrating to Gods service we are changed in substaÌ„ce but in quality from a sinfull diâ—position to a more holie And in his fourth book of the sacrameÌ„ts cap. 5. he therfore calleth the consecrated bread The figure of Christs bodie wherby the same is represented to us So that this conversion abolisheth not the things that were as we see in Theodoret but maketh them to be in a sacred use what before they were not His second testimonie is out of an obscure and late Monck whom he calleth S. Remigius saying That Christs flesh the consecrated bread are one bodie but telleth not where he speaketh so neither doeth it prove any conversion of the substance of the bread into Christs flesh but that these two are one by a sacramentall union As for other fathers whom he onlie citeth but setteth not down their words none of them proveth any popish transsubstanciation yea Justin Martyr whom he citeth apol 2. his words overthrowes the same saying only That the sacramentall bread is not coÌ„mon bread wherby our flesh and blood is nourished which is not done by Christs bodie it being onelie the food of the soule 40 THat we ought to receive under both kiâ—ds and that one alone is not â—ufficient VVHich he sayeth is contrarie to Iohn 6. 51. where Christ sayeth If any man shall eat of this bread he shall live for ever heer sayeth he life ever lasting is promised to him that eateth of the bread onlie To whom I answere 1. as I shew before in my answere to the same place a number of famoê° RomaÌ„ists declareth that ther is no speech of sacramentall eating in that chapter and in particular Cardinall Cusanus epist ad Bohemos p. 858. when he hath affirmed the same and that the spirituall feeding only on Christ by faith is ther set down he concludeth thus Et â—aec est necessaria omnium Doctorum sententia sayeth he 2. If this were spoken of sacramentall eating then al who receive not the sacrament as childreÌ„ before ripe age who die should be damned because our Saviour sayeth verse 53. Except yee eat the flesh of the sonne of man and drink his blood yee haue no life in you 3. We see heere drinking of his blood as necessâ—rie requiâ—ed as the eating of his flesh which is against their depriving of people of the sacramentall cup. The second place is Luke 24. 30. Christ at Emaus sayeth he communicated his disciples under one kind To which I answere That the Evangelist speaketh there onlie of ordinarie refection as he did Mat. 14. 19. which is heere called The breaking of bread Therefore sayeth their own Carthusian He took bread and blessed it but did not convert it into his bodie sayeth he but onlie as his custome was to blesse meat whence also sayeth their owne Iansenius coÌ„cord c. 146. p. 249 Ther ar sâ—me who from this place would take an argument sayeth he to prove that it is lawfull under one kind to give or receive the sacrament of the Eucharist which opinion is neuher certaâ—ne nor hath it liklie-hood of irueth sayeth he And as for the nâ—vâ—lâ—ie of this half communion which Pope Gelasius calleth sacriledge part 3. decret de consecra d. 2. there Alfonsus a Castro showeth the same sit Euch. § ultima haeres p. 120. Cassander also telleth us Consult art 22. That it was not in the Roman Church till Aquinas time anno 1265. and is not in the greek church sayeth he untill this day Wherefore wee conclude in Bellarmin's words lib. 4. de Euch. cap. 7. § quia vero That it cannot be doubted but that it is best to bee done which Christ did and we know that Christ said to his disciples representing sayeth Cassander the persons of all faithfull Communicants drink yee all of this as the Apostle also speaketh accordinglie 1. Cor. 11. 28. And therfore as for their fiction of concomitance wherby they would elude these words I will oveâ— throw the same onlie by their bishop Iansenius words concord cap. 59 p. 389. saying It doth not easilie appeare how the outward taking of the bread alone can be called drinking for it is rightlie called eating because ther is somthing taken there by way of meate but how can that be called drinking sayth he where there is nothing taken by way of drink 41 THat ther is not in the church a true and propitiatorie Sacrifice of the Masse VVHich he sayeth is contrarie to Malach. 1. 11. where the Lord sayeth That in every place incense shall be offered to his Name a pure offering To which I answer 1. That Ireneus lib. 4. cap. 20. and Tertullian lib. 4. adv Marcion As also Theodoret on this place expoaes this pure offering to be the spirituall sacrifices of prayer thanksgiving 2. Hugo Cardinalis as also their own lyra showes that the Lord would heerby give the jewish priests to know that spirituall sacrifices were to succeed thereto which were carnall and in
particular devote prayer is this pure offering sayeth Lyra. The second place is Psal 110. 4. wher Christ is called A Priest after the order of Melchisedek whose sacrifice was made in bread and wine saith he as the Masse is now To whom I answer 1. That Melchisedecks sacrifice was not in bread and wine for that was the refreshment onlie which he brought furth to Abraham and his followers as Clemens Alexandrinus witnesseth therefore their owne vulgar hath the word protulit he brought furth and not the word obtulit he offered up 2. Cardinall Cajetan and with him Andradius sayeth there is nothing in that storie Gen. 14. 18. of any sacrifice or oblation that Melchisedek-offered up to God sayeth he but that be caused bring furth bread and wine as Iosepâ—us reporteth for the refreshment of the victors And therafter when hee cometh to these words And he blessed him behold heer sayth he is his Priestlie action according to Numb 6. 23. which therefore the Apostle mentioneth Heb. 7. 1. and proveth him therby to bee greater nor Abraham and consequentlie his Priesthood to be greater nor Levi's who was then in Abarhams loines because at that time Levi was both tythed and blessed by him The third place is Luke 22. 19. This is my bodie which was given for you To which I answere That of these words I haue already spoken by which heere they would make Christ to haue bene a Masse-priest and to haue sacrificed himself the night before he was sacrificed on the Crosse And so contrarie to Heb. 10. 14. That by one onlie offering hee hath not perfected for ever them who are sanctified but contrar to Heb. 7. 27. That Hee offered himself up twise whereas it was necessarie sayth Paull Heb. 9. 25. That he should not offer himself up ofter than once for then as he sayth hee must haue suffered ofter than once which the Apostle counteth a most grosse absurditie As for the testimonies of Fathers which hee bringeth who calleth that which Christ instituted at his last supper An unbloodie mysticall venerable sacrifice I answere in the words of Lombard their Master of sentences lib. 4. dist 12. q. si sit who showeth in what sense the fathers so calleth it saying That which is offered and consecrated is called a sacrifice and oblation because it is the remembrance and representation of that true sacrifice and holy reall oblation which was made on the Altar of the Cross which only was bloodie In likmanner sayeth Aquinas part 3. q. 83. art 1. It is called a sacrifice both because the celebration of this sacrament is an image and representatioÌ„ of the sacrifice of Christ as also because by this sacrament we are made partakers of the fruit of the Lords passion sacrifice on the Cross So also speakes Gabriel Biel on the canon of the Masse lect 85. calling the Eucharist a sacrifice because it is a representation and memoriall sayeth he of that true and holy sacrifice offered on the Cross And subjoyneth this reason for as Augustin sayeth hee writteth to Simplician the Images of things useth to be called by their names whereof they are images as we say this is Cicero when it is but Cicero's picture sayeth he So in likmanner speaketh Lyra on Heb. 10. and many more Romanists So that it is false that Bellarmin sayth lib. 1. de Missa cap. 2. That neither the scripture nor the fathers calleth that a sacrifice which is only a representation remembrance of a sacrifice And because this is their Idoll of the Masse which they adore therfore I will labour to overthrow this Dagon by some few arguments furnished by themselves as 1. A sacrifice and Priesthood are relatives sayeth Bellarmin lib. 1. de Missa cap. 2. so that to a sacrifice properly so called a Priesthood also properlie called must be correspondent sayeth he whence it will follow that if the Masse be a sacrifice properly so called the Priest must be a Priest also properlie so called and if this bee he must be either after the order of Aaron which hath ceased or after the order of Melchisedeck this he cannot be because Christ living and being a Priest for ever after that order he hath no successour therein as we are taught Heb. 7. 23. 24. Next sayeth Bellar. in the same chapter § neque Melchisedecks sacrifice was bread and wine so sayth this Pamphleter wheÌ„ce it will follow that in the Masse in likmanner that which is offered up by the Priest giving that he were after the order of Melchisedeck must be bread and wine only and consequently not the flesh blood of Christ by transsubstantiation 3. If they will say that it is notwithstanding Christs owne bodie and blood that is offered up then out of Bellar. in the same place § 6. I reason thus in a sacrifice properlie so called there must be some sensible thing that is offered sayeth he but this cannot bee Christs bodie because by none of the senses as sight tast or touch can it be discerned to be there and as for the accidents of the bread as shape colour and taste I hope they will not say that this is the sensible thing which they offer up as a sacrifice 4. Saieth Bellar. in the same place § 8. To a true sacrifice is required that the thing which is offered be in the substance thereof destroyed that is that it be so changed sayth he that it cease to be what it was before Which to affirme of Christs bodie offered up in the Masse wer most horrid blasphemie 42 THat sacramentall unction is not to be used to the sick VVHich he sayeth is contrarie to Iam. 5. 14. where the anointing of the sick with oyle is coÌ„manded To which I answere in Cardinall Cajetans words on this place saying Neither by these words themselves nor by the effects doth these words speake of sacramentall extreame unction but rather of that unction saieth he which the Lord Iesus did institute in the gospell to be exercised on the sick for the Text sayeth not if any be sick unto death bâ—t absolutlie if any bee sick sayeth he and further the effect is the raising up of the sick wheras extreame unction is not given but at the point of death sayeth hee besids this Iames biddeth call many elders and many anointers to one sick person which is altogether disagreable to the manner of extreame unction sayeth hee The second place is Mark 6. 13. And they anointed many with oyle who were sick and healed them wherunto the same Cardinall answereth thus This unction sayeth he was not sacramentall for it is evident that they used oyle heer for healing not for ministring any sacrament sayeth he as also it is cleare that thereupon followed health otherwise the vertue of healing oyle which was miraculous had not been known this effect is not found by extreame unction sayth he And of this same judgement with Cajetan were Ruardus Iansenius Dominicê° a Soto with
others as witnesseth Bellarmin de extrema unctione lib. 1. cap. 2. who also confirmeth their opinion by diverse arguments The third place is Mark 16. 18. They shall lay hands on the sick they shall recover To which I answer 1. That there is no mention heer of any unction And 2. The effect of the laying on of the Apostles hands was recoverie which is not the effect as Cajetan speaketh of extreame unction As for the fathers whom he onlie citeth but setteth not down their words none of them maketh for his purpose and some of them are both looslie cited and judged by Erasmus counterfit as Augustin in speculo for therein are insert some verses of Boetius who was long after Augustin 43 THat no inward grace is given by impositioÌ„ of hands in holie orders that ordinarie vocation mission of Pastors is not necessarie in the Church FOr answere 1. The last of these Assertions That ordinarie vocations and mission of Ministers is not necessarie in the Church is so impudent grosâ—e a calumnie as I cannot enough wonder how he could vent or invent such a lie Seing both in our Confession of faith 1581. art 22. and in our later 1647. the contrary thereof may be seene And as for the first which he sayeth is contrarie to 2. Tim. 4. 6. where it is said Wherefore I put thee in remembrance that thou stirre up the gift of GOD which is in thee by putting on of my hands and 1. Tim. 4. 14. wher it is â—â—d Neglect not the gift that is in thee which was given thee by prophecie and laying on of the hands of the presbytrie I answere 1. There is heere a gift spoken of as Cardinal Cajetan acknowledgeth but not an inward grace or if grace an edifying grace for others Ephes 4. 11. 12. 2. This gift is expounded by Aquinas to be The talent or gift of knowledge wherwith he was endued to gaine soules or the Episcopall order or degree whereunto for that end hee was called and advanced as Cajetan and â—ombard also expoundeth Their late Estius also expoundeth this gift to be That abilitie that was given him of God to execute his charge of teaching exhorting convincing c. not that hee received the gift of all and sindrie of these upon a sudden when he was ordained sayth he for he ought not to haue beene ordained a Bishop except hee had beene endued with these gifts before sayeth he or that by this imposition of hands sayeth Aquinas Ministri dant gratiam The Ministers or presbyters coÌ„ferres grace on him that is ordained but that this signified onlie the grace that was conferred upon him before by Christ And wherby sayeth the ordinar glosse was confirmed to him that authoritie which he did receive to wit of the publick exercise of the holy Ministrie As for his citation of some Fathers the same is either so looslie as Augustin l. 4. quest super num but telles not what questioÌ„ wheras ther ar 65. questions on that book orelse he citeth them who maketh nowise for him as Cyprian who speaketh nothing in that Epistle of ordination He citeth also Optatus but no book whereas he write seven also Tertullian de praescrip but no chapter whereas there are 53. in that book 44 THat Priests and other religioê° persons who haue vowed chastitie to God may frelie marrie notwithstanding of their vow VVHich he sayeth is contrarie to Deut. 23. 22. where it is called A sinne to vow and thereafter to break it To which I answere That this place speaketh onlie of vows free lawfull and possible to be performed which popish forced moÌ„asticall vows of perpetual single life and the like annexed to holie orders are not and are so far from being a degree of higher perfection as they are rather superstitions and sinful snares as their Cassander calleth them in which no christiaÌ„ ought to intangle himself The uncleane fruits whereof may be seene in the lives of the Popes themselves froÌ„ them downward to the lowest skirts of their clergie as is notour to the world as I haue particularlie shown by their owne famous historians in the 16. chapter of my late Treatise called Antichrist pointed and painted out in his true colours Which made their owne Ferus on Math. 19. 12. to say You may see heerby how unwarily uncircumspectlie they do who close within Monastries their children being but young whilas they know not what sort of persons they will be wherby how great evils do arise sayeth hee Who is he that seeth not And of the rest of the popish clergie thus also speaketh their owne Cassander consult art 23. The matter now is come to that passe that yee shall not find scarce the hundreth man who abstaineth from the company of women sayeth he And againe this is to bee remarked as these who would enter in holie orders at restrained froÌ„ that which by Gods institution is permitted and is a remedie against lust to wit marriage which is called The Bed undefyled honourable in all Heb. 13. 4. So on the contrarie whoredom which is forbidden by God and wherof it is said in the same place That God will judge all such The same is permitted as we see in the Popes decretals dist 81. cap. Maximianus wher it is said That it is coÌ„monlie held that one ought not to be deposed for simple fornication And remarke the reason because saith the glosse very few ar found without that fault And therefore 1. we affirme that no such inforcement of such vowes should bee 2. That being made if tâ—â—y â—end to the prejudice of a mans soule by exposing him to the unavoidable danger of sin as fornication adulterie the like therfore they do not bind but are better broken than keeped The second place which he bringeth is 1. Tim. 5. 11. But the younger widowes refuse for wheÌ„ they haue began to wax wanton against Christ they will marrie c. To which I answere That this place is a direction onlie not to admitt to the office of diaconesses as Phebe is stiled RoÌ„ 16. 1. which at that time required unmarried women any that were young under the age of 60. years at least because howsoever they will professe a single life or continencie but their is no word of vowes yet they will not be able to performe the same and so will make but a rash and an unlawfull profession from which sort hee therefore disswadeth younger women verse 14. willeth that they rather marrie and bare children not to professe continencie yet thereafter as verse 15. to turne after satan by whoredom and lust This place then is rather against the making of such vowes or profession of perpetuall continencie in religious persons that are young the evills whereof in the Popish Church as their Ferus speaketh who is hee that knoweth not to the great provocation of Gods wrath staine of Christian religion and secret murder of thousands of poor
death which dayes were thousands of years before the same Therefore sayeth Beda they were the wicked carnall livers in the age that Noah lived in to whom Christ preached And so sayth Carthusian and this he did saieth Aquinas by the mouth of just Noah by the holie Ghost sayeth Lyra in Noah other good meÌ„ By all which it is cleare that it was not after Christs death that in his soule hee descended to any popish Limbus to deliver the godlie Patriarch's therfra Seing the Patriarch that was then alive in the days of Noah was onlie Noah himself The fourth place is Heb. 11. 40. God having provyded a better thing for us that they without us should not bee made perfect whence it followeth saieth he that these holie soules were detained till then in a place distinct from heaven and hell of the damned To whom I answere That no such thing followeth from these words but that the glorifying both in soul and bodie of these holie patâ—iarch's shall not be till the generall resurrection when both they and wee shall be perfectlie in both glorified together which is the exposition of Aquinas Cajetan and Lombard on this place Calling the glorifying of their soules after death the first robe or stole which they received and the second which they are to receive to be the glorifying also of their bodie at the last day This like wise is the exposion of their late Estius which he showeth to be also Augustins epist 99. and Evodium and 49. Treatise on John as also Chrisostoms and Erasmus in his paraphrase And coÌ„cludeth thus saying The Apostle therefore speaketh of the perfyting which is to be at the generall resurrection The fifth place is Math. 12. 40. That as Ionas was three dayes three nights in the Whales bellie so should the son of man be three dayes three nights in the heart of the earth which he expoundeth Hell To which I answere This is onlie spoken of Christs bodie in the graue and not the being of his soule in hell witnesse Chrisostome hom 44. in Math. 12. whose words are He sayeth not in the earth but in the heart of the earth to wit in the graue sayth he Thus also doth Gregorie Nyssen expound epist ad Eustachium So saieth Auselmus on Math. 12. He was in the heart of the earth to wit in the graue sayeth he Thus also doeth Ignatius expound epist ad Trallianos Euthâ—mius in Math. 12. Jerome also and Tertullian with diverse others thus also sayth their owne Lyra The son of man shall be in the heart of the earth three dayes three nights that is in the graue so speaketh their parisian Doctour Arboreus others And which answere serveth likewise for that of the Ephes 4. 9. which others object The sixth place is Math. 27. 52. And the graves were opened and many bodies of the saints which sleeped arose and came out of their graves after his resurrection To which I answere That heer is a resurrection of the bodies of the saints comming out of their graves but no comming of their soules out of any part of hel oâ— a popish Limbus The seventh place is Zach. 9. 11. By the blood of thy Covenant I haue let out thy prisoners furth of the pitt wherein there is no water That is the Fathers out of Limbus sayeth he To which I answere shortlie omitting Augustins exposition lib. 18. de civitate dei cap. 35. Of the deep of mans miserie by sinne out of which by Christs blood we are freed Bellar. himself answereth clearlie for us l. 1. de purg cap. 3. and showeth That no such thing as Limbus patrum can be meant heerby because their is water of comfort and refreshment in Limbus sayth he wheras in this pitt whereof Zacharie speaketh there is no water at all As for his last place 1. Sam. 28. 14. concerning Samuels apparition to Saull wee haue answered it alreadie that it was not Samuell but the Devill in his shape And which place is most impertinently brought to prove Christs descense into hel by the apparition of any such spirit coÌ„ming out of hell of the damned As for Fathers whom he onlie citeth Jerome explaineth himself on Ephes 4. 9. what he sayeth on v. 8. Next Augustin on psal 171. hath nothing of Limbus patruuÌ„ or Christs descense there and as for Gregorie there is no such place as he mentioneth lib. 3. Moral cap. 20. For that book hath onlie 17. chapters in it 47 THat there is no purgatorie fire or other prison wherein sinnâ—s may be satisfied for after this life VVHich saith he is contrar to 1. Cor. 3. 13. 15. The fire shall try everie mans work of what sort it is if any mans work be burnt he shal suffer losse yet he himself shall be saved yet so as by fire To which I answer or rather their owne Estius on this place saying Sindrie expoundeth this place sayeth he of Purgatorie wherein after this life and before the day of the last judgement the soules of the just are purged from their lighter sinnes but it appeareth that this cannot be said sayeth he both because the words showeth that the day of particular judgement is not to bee understood but of the generall judgement whereas the purging of the soules pertaineth to the particular judgement as also because the fire of purgatorie doth not try everie mans work sayth he but punisheth onlie the evill works of good men Bellarmin also lib. 1. de purg cap. 5. sayeth That the word fire in the 13. and 14. verses is to taken onlie allegoricallie and that the fire of purgatorie is not thereby to bee meant for of this fire the Apostle sayes it shall burne the work not the worker sayeth he and therefore a purging or afflicting fire of persons is not meant thereby onlie hee would haue the word fire in the 15. verse to bee taken in another sense than in the other two verses and therby to be meant the fire of purgatorie but Estius answereth unto him thus refuteth him saying That not without just cause it seemeth to be absurd that the Apostle in one Text of so few words would speake of fire in so diverse significations neither can any easilie be perswaded sayeth hee that in the third place a purgatorie fire of soules can be signified when as in the first and second place another and diverse fire from that is understood And then he subjoines after the naming of some Romanist Divines that hath expounded these words otherwise thaÌ„ hee doth saying Let none marvell that I haue not followed these authours in all things because that neither theÌ„selves amongst themselves do alwayes agree Such is his testimonie of their braged of unitie The second place is Iohn 11. 22. But I know that even now sayeth Martha to Christ Whatsoever thou will ask of God he will give it thee Ergo there is a fiâ—e of purgatorie is as good a consequence as to say ergo
upon this place And that Christ spake not of their owne doctrine but of Moses doctrine and the Law which they were to deliver The publication onlie being theirs but the doctrine the Lords as we see Math. 28. 19. The next place which hee bringeth is Luke 10. 16. where our Saviour sayeth to his Apostles Hee that heareth you heareth me To which my former answer may suffice Therefore also sayeth Ferus It is heerby evident that the Apostles themselves were to be heard in so farre only as they were Apostles that is Did Christs message and preached and taught what he commanded them but if they should teach otherwise or any doctrine contrarie to Christs then they were not Apostles but seducers sayeth he and therefore not to bee heard His third place is Math. 16. 19. where our Saviour sayeth to Peter What soever thou shall bind on earth shall be bound in heaven c. giving us to understand sayeth he that not onlie the bands of sinnes but all other knots difficulties in matters of faith are to be loosed by S. Peter and his successours To whom I answere 1. Their own Cardinall Cusanus speaketh thus de concord Cathol lib. 2. cap. 13. There was nothing said to Peter which was not said to all the rest Likewise for as it was said to Peter whatsoever thou shall bind on earth c. was it not said also to all the rest whatsoever yee bind on earth ◠sayeth he whence it will follow that all knots and difficulties in matters of faith are to be loosed by the successours of all the rest of the Apostles wheresoever aswell as by S. Peter's pretended successours Next if by loosing the solving of all doubts and difficulties in matters of faith bee meaned then by binding which is cōtrar to loosing the making of knots difficulties in matters of faith must be meaned whernone were before which is absurd to affirme And which when Peter's successours doth on earth God must also do the same in heaven As Cardinall Cusanus sayth Epist 2. ad Bohemos p 838. That when the Church changeth her judgement God also changeth his Which is open blasphemy 3 THat the Scriptures ar easie to be understood and therefore none ought to be restrained from reading them VVHich sayeth hee is contrary to the expresse words of 2. Pet. 3. 16. Where Peter speaking of Pauls Epistles sayeth In which are some thinges hard to bee understood To which I answere 1. That by saying some thinges ar hard to bee understood it followeth that the rest which is the greater part are not hard but easie to bee understood For the exception of some onlie cleareth the rest from obscuritie therfore from the greater part of the Scripture easie to be understood which concerne faith manners necessary to salvation wee rather conclude the plainnesse of Scripture◠that people should reade the same then because some thinges are hard to be understood to put obscuritie upon the whole Scripture and therefore to debarre people frō reading thereof Cheiflie seing not onely Augustin lib. 2. de doctr Christ cap. 9. But Bellarmin also consenting to Augustins words lib. 4. de verbo cap. 11. § ultimo testifieth That all doctrines which are simplie necessary for all men to salvation are plainlie set downe in scripture wher upon speaking to the people in his 55. sermon de tempore hee sayeth Neither let it suffice you that yee heare the holie Scriptures read in the Church but also in your own houses either reade thē your selves or desire others to reade them And so likewise sayth Chrisostome con 32. de Lazaro hom 2. in Math. The next place which he bringes is Act. 8. 30. where Philip sayeth to the Eunuch Vnderstandeth thou what thou readeth who said how can I without a guide Whereunto I answere 1. This place was a prophecie and such are hard to be understood till they be fulfilled and the Eunuch was a Proselyte and a Novice onelie in religion therefore from one place which was propheticall and dark to a Novice in religion to conclude that the Scriptures in whole are dark obscure and therefore not to bee read by people is an absurd consequence Yea this place rather maketh against papists seing the Eunuchs practise heere was reading of the Scripture which Philip did not reprehend in him as popish Priests would haue done but only explaineth unto him the Prophesie of whom it was meaned and that it was fulfilled by Christs suffering and so maketh him thereby to bee a Christian convert the occasion of which benefit the reading of the Scripture did afford unto him Wherupon sayeth their owne Carthusian Great was the care of that Heathen man sayeth hee and his diligence condemneth our negligence in learning holie Scriptures Therefore also Chrisostome giveth this directiō to people in reading holy scriptures saying in his 10. homilie on Iohn That which is easie to be understood get by heart and these things that are obscure reade thē over often and if by doing so you cannot findout the meaning go to thy teacher The third place which he brings is Luke 24. 25. where Christ expoundeth to his Disciples al things concerning himselfe To which I answere that this maketh nothing against peoples reading of scripture commanded by Christ himselse Iohn 5. 39. injoyned by the Apostle Eph. 6. 17. Coloss 3. 16. and for which Timothy was commended 2. Tim. 3 15. That from a childe he had knowne the scriptures but only showeth that hard places specially such as prophecies are to be expouned to people as Christ did heere to his disciples as the former place Act. 8. 30. and that speach of Chrisostome showeth The fourth place which he adduceth is Revel 5. 1. concerning the sealed booke which none was able to open and which this pamphleter would have to be the booke of scripture whereunto I will onely answere in the Iesuit Ribera's words on that place saying The prophecie of these things which shall fall out in the last times is here only meaned as Andrew Archbishope of Caesarea expoundeth it sayeth hee proveth that hereby the book of the scripture cannot be meaned because evē then Iohn saw this book sealed whē this revelation was made unto him before which time most of the Apostles were dead So that if by this sealed booke the scripture were understood then it would follow sayeth he that the rery Apostles upon whom the holie ghost descended in their time understood not the scripture but it was sealed even to Peter and Paull and to the rest who died before this revelation was made unto Iohn which were absurd to say But I cannot but marvell that he should bring so manyplaces of scripture to prove that people should not be permitted to reade the scripture because of the obscurity thereof seing that their late and famous Bishope Espenseus on Titus 2. testifieth that the with-holding of the scripture from the people was neither in the Apostles times or
sacrament seing there is no mention thereof in the institution but only that it is the precept of the Church sayeth he and that the Grecian and Easterne Church useth it not to this day But others againe pleadeth the necessitie of the mixture of water and therein placeth a mysterie Next Whether the water mixed with the wine be both converted in Christs blood it is controverted sayeth Biel on the canon of the Masse lect 35. and of this sayeth hee there are three opinions 1. That the water remaineth still in it owne kind and substance taking onlie the colour and Taste of the wine 2. That the wine is turned into Christs blood and the water into that which came out of Christs side on the Crosse but to that it is answered sayeth he that the words of consecration extendeth not themselves to the conversion of water at all specially into that which came out of Christs side The third opinion sayeth he is that the water is turned into wine in the mixture thereof and then that both together are turned into Christs blood and so that ther are two Transsubstantiations of the water whereof no mention is in scripture I could instance more concerning the adoration of the Hostie whether it should be absolute or conditionall as also their disagrement in everie other point of poperie beside the dissentions and divisions betweene the Scotists and Thomists the Dominicans and Franciscans the Sorbone and the Iesuits and all in weightie matters but studying to brevitie these shall suffice wherein I daâ—e challenge all the Priests and Papists in the world to instance the like amongst us especiallie in one point of doctrine Whose differences wherewith they upbraid us ar like molehills in regard of these mountains and rather in matter of government or ceremonie nor in any point of fundamentall doctrine and substance so that these Pharisee-like papists should first take the beame out of their owne eye before they spy the mote in their neighbours and hence-forth ceasse to brag of their Catholick unitie froÌ„ all which disagrements and digladiations amongst themselves I shall onlie conclude in Bellarmins owne words lib. 4. de Eccles cap. 10. § adde That it is a most sure Note of false doctrine that hereticall authours agree not therein amongst themselves 11. THat S. Peter was not ordayned by Christ the first head or chief amongst the Apostles VVHich he sayeth is contrarie to Math. 10. 2. where Peter is first named and therfore concludeth that he was first not onelie in order but in power and jurisdiction aboue the rest Which is an absurd inference that of twelve persons of one equall function because such an one is first named therefore hee hath authoritie and jurisdiction over all the rest for so Gal. 2. 9. where Iames is first named before Peter it would follow that Iames had jurisdiction over Peter Whereas all were alike in power and jurisdiction as Cyprian de unit Ecclesiae sayeth The rest of the Apostles were the self same that Peter was endued with alike fellowship both of honour power And we know sayeth Cardinall Cusanus lib. 2. de concord Cath. cap. 13. That Peter received no more power froÌ„ Christ than the other Apostles The second place which he bringeth is Math. 16. 18. Vpon this rock I will build my Church Which he adduced before for the Popes infallibilitie and to which I haue alreadie answered in the sixth Assertion And now he bringeth it to prove the Popes supremacie wheras beside Cardinall Cusanus forecited words on this place their learned Ferus sayeth thus It is proper onlie to Christ to be called this rock as Peter himself calleth him 1. Pet. 2. 4. and whereby it is evident sayeth he that Christ built not his Church on Peter or any other man for there is no man so firme and constant who cannot be moved which in Peter himself we manifestlie see therfore Christ himself is that rock wheron his Church is built sayeh he according to 1. Cor. 3. 11. other foundation can no man lay than that which is laid even Jesus Christ. The third place is Math. 16. 19. I will giue to thee the keyes of the kingdome of heaven Wherunto I answer that not only all the fathers except Origen declareth that all the disciples received the power of the keyes aswel as peter as Maldonat on this place confesseth but also Cardinall Cusanê° lib. 2. concord cath cap. 13. and with him Ferus and others say that Peter received no more power heereby from Christ than did the others Iohn 20. 23. The fourth place is 1. Cor. 3. 4. where one sayeth I am of Paull another I am of Apollos another I am of Cephas another I am of Christ where Peter is named next to Christ ascending from the lesser sayeth he to those whom he would haue esteemed greater To whom I answere 1. from nomination in order as hath beene said to conclude jurisdictioÌ„ over others in power is an absurd consequence 2. If the ascending be here from the lesser to the greater then it will follow that Paull who is named heere first is lesseâ— though an Apostle than Apollos which is absurd The fifth place is Luke 22. 31. where it is said to Peter When thou art converted confirme thy Bretheren that is sayth he practise exercise greatnes doÌ„inion over theÌ„ I answer that this is a strange glosse indeed for to confirme is a duty of Ministration but not a dignitie of Donation as is said Act. 15. 32. That Judas and Silas exhorted the bretheren with many words and confirmed them which is not that they excercised greatnes dominion therby over theÌ„ but far otherwise as Theophylact on this place teaches and with him Beda Lyra Stella and Maldonat Our Saviour showing that Peter having after his denyall gotten such mercie from God and restoring to his dignitie of Apostle-ship he should from this experience confirme theÌ„ that were 〈…〉 of mercie and not to dispaire if thorow frailtie they should fall and did there-after repent sayeth he which dutie also we see David in the like case promiseth to performe Psal 51. 13. The sixth place is Luke 22. 26. wher Christ saith He that is greater amongst you let him be as the younger which showeth sayeth hee that amongst the twelve one was greater thaÌ„ another even in Christs account To which I answere 1. The Evangelist Mathew cap. 20. 16. showes that it was not that amongst the Apostles one was greatest or chief in Christs account but that some would haue been so as we see in the mother of Zebedes sonnes petition Math. 20. 21. Next their own Lyra Carthusian Stella showeth that here the Apostles wer taxed of ambition by Christ because of the coÌ„tention of some for preheminence aboue the rest Which was equally forbidden to all and not adjudged to be in the person of one Therefore also sayeth Ambrose on this place Vnto all the Apostles is given one plat forme of interdiction
occasionall but that politick picklock of popish sacramentall auricular confession whereby everie one is forced to confesse to a Priest all their sinnes which they can remember with all the agravating circumstances else to expect no forgivenes of them from God which as their owne Ferus on Math. 11. 28. sayeth by the confession of the learned is nihil nisi carnifiâ—ina conscientiae that is nothing else but a torturing of the conscience sayeth he when men are forced to auricular confession and may not make it but to their owne Priest though he be unlearned naughtie and inconstant And trulie sayeth their owne Cassander consult art 11. I believe there should be no controversie in this if this wholsome medicine of confession had not beene insected and defyled by many unskillfull and importunat soule-physitians whereby they haue laid snares upon their consciences and as it were by certaine tortures tormented them whom otherwise they should haue eased and relieved Next to come to answere to his scripture Arguments which hee bringeth for his popish auricular confession the first is Math. 3. where it is said That Ierusalem all Iudea and all the region round about Iordan went out to Iohn the Baptist and â—er baptised of him confessing their sinnes To whom I shall answere onlie in the Iesuit Maldonats words on this place saying What Catholick was ever so unlearned that he would prove the sacrament of confession by this place seing as Cardinall Cajetan showeth on act 19. 18. This their confession was but generall and publick any other being by all probabilitie impossible that hee could heare in particular and in private such a huge multitude as out of all the forenamed places came to him to be baptised of him We see then by Maldonats verdict that this Pamphleter is an unlearned dolt The second place is act 19. 18. where it is said That these who believed came to Paull and confessed and shewe their deeds To which place also I answer in Cajetans words which are these As they did flock together sayeth he to the baptisme of John confessing their deeds without doubt generallie or their publick sinnes so here For none of these confessions were Sacramentall but a profession onlie of repentance for their former life sayeth hee The third place which hee adduceth is Numb 5. 6. Then shall they confesse their sinnes which they haue done To which I answere 1. That hereby sacramentall confession cannot be proven because they hold it to be a sacrament of the gospell which was not instituted as Bellarmin granteth lib. 3. de pont c. 20 till after Christs resurrection 2. Bonaventure lib. 4. d. 17. art 1 citeth Augustin saying That the offering of sacrafices was the legall confession of sinnes whence he inferreth That it appeareth that there was no other confession under the law but the oblation of sacrifices 3. Their owne Lyra on Levit. 16. 21. showeth That the Priest did not heare in particular the confession of the people but in generall for the other had been impossible sayeth he But I wonder how he omitteth that which usuallie they object is Bellarmins maine argument for auricular confession to wit Jam. 5. 16. which sayeth Confesse your sinnes one to another To which I can not answere better than in Cardinall Cajetans words and by adducing his reasons saying Ther is here no speech of sacramentall confession for sacramentall confession is not one to another but to the Priest onlie sayeth hee wherefore this confession is that whereby we mutuallie confesse our selves to be sinners that one may pray for another or for reconciliation where wrong is done sayeth he As for Fathers which hee citeth they are either false counterfit as Clements Epistles which Bellar. in his book of Ecclesiasticall writters declareth and proveth to bee spurious or else they are falslie alleadged as Ireneus and Tertullian who as their Beatus Rhenanus testifieth speaketh only of publick confession and not of private saying in Tertul. de poenit Let none-marvell that Tertullian speaketh nothing de clancularia illa admissorum confessione that is of that secret confession of sinnes Neither is there any such thing in Origen or any alleadged works of Ambrose that makes for popish sacramentall and auricular forced confession nor any such work of his as in muliere peccatrice in all the Catalogue of his works set downe by Bellarmin de scrip eccles and though there were such a work and such words As confesse freelie to the Priest the hidden secrets of thy soul this were but onlie as one stood in neede of comfort and counsell upon distres of conscience as hath beene said but I wonder most of his citation of Chrisostom and Augustin both of which are against any such forced confession Chrisost conc 4. de Lazaro saying Do I say confesse to thy fellow servant who may upbraid thee No. Confesse unto God who can cure thee Augustin lib. 10. confess c. 3. sayth thus What haue I to do with men that they should heare my Confessions as if they could heale all my diseases 16. THat Pardons Indulgences were not in the Apostles times VVHich he sayeth is contrary to 2. Cor. 2. 10. where the Apostle sayeth To whom yee forgive any thing I for giue also To which I answere 1. That this showeth onlie the Apostles consent to the releasing of the incestuous Penitent from the Church censure of Excommunication formerly pronunced 1. Cor. 5. 3. and this sayeth Estius is the exposition of all the latine Fathers and so maketh nothing for papal indulgences or pardons Which their owne Prierias lib. cont Cath. de indulg and Cajetan opusc lib. 5. cap. 1. granteth to haue no ground in scripture tho this Pamphleter would wrest scripture for them Yea moreover sayeth Cajetan none of the ancient fathers greek or latin haue broght any such to our knowledge which makes that Bellarmin bringeth not one father for them 2. Their Alfonsus a Castro lib. 8. cont heres Tit. indulgentia as also B. Fisher cont Luth. art 18. granteth that their use is onlie of late The second place which he bringeth is 2. Cor. 2. 6. Sufficient to such a man is this punishmeÌ„t whence he concludeth that it lyeth in the hand of the spirituall Magistrat to measure the time of such censure or punishment that is imposed To which I answere That these his words confirmeth what wee haue said before showing what ancient indulgences were in foro Ecclesiae which we practise in the exercise of our discipline towards peÌ„itents as we see cause but this maketh nothing for papall indulgences which they extend not onlie to the living but also to the dead in purgatorie and wherein what is their unitie or rather huge division of tongues and pen's we haue showne in the answere to the tenth Assertion 17. THat the actions and passions of the saints serve for nothing to the Church VVHich he sayeth is contrarie to Coloss 1. 24. where the Apostle sayeth I now
rejoyce in my sufferings for you and fill up that which is wanting of the afflictions of Christ in my flesh for his bodies sake which is the Church To which I answere The true meaning of these words in their own Aquinas words on this place is this saying These words according to the superfice might haue an ill sense as if Christs passion were not sufficient for our redemption but for filling up that which wants the sufferings of the saints wer to be added but this is hereticall sayeth he for the blood of Christ is sufficient for the redemption of many worlds himself being the propitiation for our sinnes but it is to be understood sayeth he that Christ and his Church make up but one mysticall person whose head is Christ and all the godlie are his bodie members thereof this then was wanting that as Christ had suffered in his naturall bodie so he was to suffer in Pauls person as a member of his mysticall bodie Christs sufferings in his bodie being for the redemptioÌ„ of his Church but the sufferings of the saints for the Church being for this that by their example the Church may be confirmed sayeth he where we see that the sufferings of the saints serve to the church for coÌ„formity confirmation but not as this Pamphleter would haue them to be a treasure for papall indulgences to bring in a treasure of money to the popes coffers The second place which he brings is Philip. 2. 30. wherein Paul exhorteth the Philippians to receiue Epaphroditus with all gladnes because for the work of Christ hee was neare to death to supplie their work of service towards him which as Aquinas says They were not able in their owne persons to performe to him which words of Paul no more proveth the Pamphleters point wherat he aimeth of the benefit of popish indulgences then that Rome is in Vtopia but showeth both his usuall impertinencie impudence and ignorance 18. THat no man can do works of supererogation VVHich he sayeth is contrarie to Math. 19. 21. wher our Saviour sayeth to the young rich-man If thou will be perfect go sell all that which thou hast and give to the poor c. and follow me wheÌ„ce it plainlie appeareth sayeth he that a man by the assistance of Gods grace may do somthings counselled which are of more perfection than are things commanded To whom I answere 1. in their owne Ferus words on this place saying In these words is implyed that which is necessarie commanded to all to wit Poverty of spirit which is nothing else but with the heart to cleaue to no creature neither doeth the kingdome of heaven belong to any but to such as do so sayeth he 2. This coÌ„mand to this young at this time to sell all was a personall coÌ„mand given for this end to discover this young mans covetousnes and hypocrisie in saying he had keeped the whole law from his youth like that personall command given to Abraham of sacrificing Isaac to discover his great faith and obedience to all after ages And wee know that such personall coÌ„mands for tryall or discovery doth not tye all 3. The perfection of Angels is to do Gods Commandements as wee see Psal 103. 20. and in that petition of the Lords prayer Thy will be done on earth as it is in heaven Yea Christs owne perfection was in this the doing of his Fathers will shall wretched sinfull man be able to go beyond the perfectioÌ„ of these The second place which he bringeth is 1. Cor. 7. 25. Now concerning virgins I haue no Commandement of the Lord yet I give my judgement we reade counsell sayeth hee and to do that which is counselled is not necessarie because one nevertheless may bee saved sayeth he To which place I answere 1. Not only the originâ—ll hath the word judgemeÌ„t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not counsell but also Cardinall Cajetan acknowledgeth the same on that place ingenouslie 2. By command the Apostle meaneth a generall command oblieging all persons at all times as the precepts of the Morall Law do and concerning such special coÌ„mands of living single and keeping virginitie hee showeth that he hath no such CoÌ„mandement of the Lord but in regard of the present condition of Christians lyable to daylie persecution he declares his judgement only that to live single in the estate of virginitie it is better then to liue in a married estate for their owne good but not that thereby they could supererogat at Gods hands therfore leaving it in the meane time free to every one to do as God hath distributed to every one his gifts as he speaketh 1. Cor. 7. 17. 3 Gerson de consult evang statu perfect and with him their Paludanus in lib. 3. sent d. 34. q. 3. do teach That some may attaine to as great hight of perfection living in marriage and possessing riches as we see in Abraham Iob as they who liue single or in the estate of povertie As also Jansenius in his concord on the Evangelists cap. 100. alleadging the authoritie of Aquinas teacheth That the perfection of a Christian life consisteth essentiallie in keeping of Gods Commandements Aquin 2 2. q. 184. art 3. and as we see Philip. 4. 8. beyond which in performance can no flesh go Lastlie We find in scripture Gods counsell to man his coÌ„mand to be all one as these places testifie psal 73. 24. Prov. 1. 25. 30. Jer. 49. 20. Act. 20. 27. and Revel 3. 18. How soever with man it may be said as it is proverbiall Counsell is no command The third place which he bringes is Math. 19 12. There be Eunuchs who haue made themselves so for the kingdome of heaven he that is able to receive it let him receive or keepe it now of precepts it is not said keepe them who may or is able but keep theÌ„ absolutlie sayeth he For answere 1. Let him hear the Iesuite Maldonats exposition upon this place saying The words receive it in this place signifieth the same as to understand for Christ thereby would say no other thing than elswhere hee useth to speake of any grave matter saying he that hath eares to heare let him heare sayeth he 2. These Eunnchs that made theÌ„selves such that is lives as Eunuchs chastlie and in a single life the text sayeth that they did it for themselves to attaine to the kingdome of heaven which everie one is bound to do and not to supererogat for others As for Origens words which hee alleadgeth on the 1. Rom. 15. saying These things which we do over aboue our dutie I find nowise in that place and though they were yet we must distinguish betweene duties to which wee are bound by a generall precept common to all as hath beene said duties to which we are not so bound but left to the performance therof according as every one findeth himself gifted or not which answere serveth also to that place alleadged out of