into the knowledge of all truth without any mixture of ignorance errour or danger of being deceiued Let vs come therefore to the second acception of the name of the Church as it comprehendeth onely all those beleeuers that are and haue beene since the Apostles time The whole Church taken in this sort may bee ignorant in sundry things which though they bee contained within the compasse of revealed truth yet are not of necessitie to be expressely knowne by all that will be saued but that the whole Church in this sort conceiued should erre in any thing of this nature it is impossible seeing errour which is an aberration declining or swaruing from the truth once deliuered necessarily implyeth a kinde of particularity and novelty Neither onely is the whole Church comprehending all the beleeuers that are and haue beene since the Apostles time freed from errour in matter of faith But wee thinke it impossible also that any errour whatsoeuer should be found in all the Pastors and guides of the Church thus generally taken Secondly though there may be some question whether any errour may be found in all them whose writings now remaine yet because they haue all written of nothing but that which is absolutely necessary to bee knowne for the attayning of euerlasting saluation and that was euer generally receiued it is not possible they should all be convinced of errour Thirdly though all whose writings remaine haue not written of a thing yet if all that mention it doe constantly consent in it and their consent be strengthened by vniuersall practise wee dare not charge them with errour Yea though their consent be not strengthened by such practise if it be concerning things expressed in the Word of trueth or by necessary and evident deduction to be demonstrated from thence we thinke no errour can be found in all them that speake of things of that nature if in euery age of the Church some be found to haue written of them But in things that cannot be clearely deduced from the rule of faith and word of diuine and heauenly trueth wee thinke it possible that all that haue written of such things might erre and be deceiued This matter is excellently handled by Pererius Augustinus Eugubinus Cornelius Iansenius Hieronymus ab Oleastro who hold it probable that Paradise doth not remaine in originall beauty notwithstanding the consent of all the auncient that haue written of that matter to the contrary Soe likewise Caietaine and Andradius professe they dare goe against the torrent of all the Doctours and dissent from them in the interpretation of some parts of Scripture Bellarmine blameth Pererius Eugubinus and the rest for that they durst imbrace an opinion contrary to the iudgment of antiquity yet doth hee not fasten vpon them any note of heresie or sauouring of heresie Touching the Church as it coÌ„prehendeth only the belieuers that now are presently liue in the world it is most certaine agreed vpon that in things necessary to be known belieued expressely and distinctly it neuer is ignorant much lesse doth erre Yea in things that are not absolutely necessary to be knowen belieued expressely distinctly we coÌ„stantly belieue that this Church can neuer erre nor doubt pertinaciously but that there shall euer be some found ready to imbrace the truth if it be manifested vnto them and such as shall not wholly neglect the search and inquiry after it as times and meanes giue leaue As therefore wee hold it impossible the Church should euer by Apostasie and missebeliefe wholly depart from God in prouing whereof Bellarmine confesseth his fellowes haue taken much needlesse paines seeing no man of our profession thinketh any such thing so we hold that it neuer falleth into any heresie so that he is as much to be blamed for idle needeles busying himselfe in prouing that the visible Church never falleth into heresie which we most willingly grant CHAP 3. Of the meaning of certaine speeches of Caluine touching the erring of the Church THat which he alleageth out of Caluine and others as if they supposed the true Church to be sometimes altogether inuisible and that the outward profession of the trueth doth sometimes wholly faile is to no purpose for they meane not that it is wholly inuisible at any time but that it is not alwayes to be esteemed by outward appearance that sometimes the state of things is such that the greatest in place of Ministery in the Church peruert all things that they that defend the truth make theÌ„selues a reproach To this purpose Occam hath diuerse excellent things out of Hierome and Vincentius Lirinensis sheweth that the poisoned doctrine of the Arians did infect not onely a part but almost the whole Church soe that almost all the Bishops of the Latine Church were misseled and fewe found to defend and maintaine the truth as beseemed them There are therefore foure things which Caluin sayth The first that the Church may not so farre presume of the assistance of the spirit of truth as that she may deuise newe articles of faith and without the certaine direction of the word of God proceede in the determination of doubts in matters of religion The second that she must not relie vpon traditions a pretended vnwritten word but must coÌ„tain her selfe within the compasse of that heauenly doctrine which is comprehended in the scripture The 3d that so containing her selfe she connot erre The 4th that we haue no assurance that Church shall alwaies so precisely follow the directions of the word of truth as that she shall neuer erre but soe farrefoorth only that she shall euer be free from all errour in things necessary to saluation and such things that men cannot be ignorant of to erre in without pertinacy or ouer-grosse and damnable negligence yea that shee is secured from erring in any thing with hereticall pertinacy This last part of Calvins speach it is that the Iesuite disliketh that he sayth The Church is not absolutely freed from errour but from some kinde of errour onely Yet Melchior Canus confesseth that sundry great Diuines seeme to be of this opinion as the Authour of the Interlineall glosse Thomas Aquinas Cardinall Turricremata and Alfonsus á Castro Yea Picus Mirandâ—…la in his theoremes is of the same opinion confirming it by the authority of Aquinas who thinketh that the Church may erre in Canonizing of Saints and proposing such to be honoured whom God rejecteth from his presence as vessels of his wrath Notwithstanding the Romanists at this day seeme to hold that the whole Church that presently is in the world cannot erre in any thing that either concerneth faith or manners which they endevour to proue by these reasons CHAP. 4. Of their reasons who thinke the present Church free from all errour in matters of faith FIrst for that it is the pillar and ground of trueth secondly for that it is guided by Christ her
more fully shall be enioyed Resting in the first degree as the authority of the Church moueth vs to beleeue so if it be weakned that kind degree of faith that stayeth on it falleth to the ground hauing no other sufficient stay But if we speake of fayth in respect of her two other degrees shee hath a more sure and firme ground stay to rest vpon And therefore August affirmeth that the truth clearly manifesting it selfe vnto vs is to be preferred before all those things that commend vnto vs the authority of the church that there are certaine spiritually minded men who in this life attaine to the knowledge of heauenly truth sincere wisdome without all doubt discerning it though but in part weakly in that they are men Of which number there is no question but that Aug was one so that the authority of the Church could not be the sole or principall motiue or reason at that time when hee wrote of his present perswasion of the truth of heauenly mysteries contayned in the Gospell of Christ as the Treatiser would make vs beleeue but hauing to do with the Manichees who promised the evident and cleere knowledge of trueth but fayling to performe that they promised vrged him to beleeue that which they could not make him know to bee true he professeth that if he must beleeue without discerning the truth of that he beleeueth he must rest on the authority of the catholicke church For the Manichees had no authority sufficient to moue a man to beleeue in this sort Now the Catholicke Church commanded him not to listen to Manicheus in which behalfe if they would could weaken the authority thereof he professeth hee neither can nor will beleeue any more with such a kind of faith as they vrged him to which is without all discerning of the truth of the things that are to be beleeued Thus we see the discourse of S. Augustine no way proueth that the authority of the Church was the fole or principall ground of the highest degree or kind of faith he had but it is most euident out of the same that it serued onely as an introduction to lead to a more sure perswasion then it selfe could cause §. 5. 6. THe next thing the Treatiser hath that concerneth Mee is that I acknowledge in the Church a rule of faith descending by tradition from the Apostles according to which the Scriptures are to be expounded Whereunto I briefly answere that indeede I admit such a rule so descending vnto vs but that the rule I speake of is nothing else but a summary comprehension of the chiefe heads of Christian doctrine euery part whereof is found in Scripture and from them easily to bee collected and proued deliuered vnto vs by the guides of the Church from hand to hand as from the Apostles So that my words make nothing for proofe of the papists supposed vnwritten traditions wherefore let vs passe to that which followeth which is the Sophisticall circulation which I say Papists runne into in that they beleeue that the Church is infallibly lead into all truth because it is soe contained in the Scripture and that the Scripture is the word of God because the Church infallibly led into all truth telleth them it is In this passage he sayth I wrong Stapleton in that I charge him that in his triplication against Whitaker he affirmeth other matters to be beleeued because they are contained in Scripture and the Scripture because it is the word of God and that it is the word of God because the Church deliuereth it to be so and the Church because it is lead by the spirit and that it is lead by the spirit because it is so contained in the Scripture and the Creed For that as he saith Stapleton in the last place maketh no mention of the Scripture but of the Creed only Wherefore let vs heare Stapleton himselfe speake Whereas D. Whitaker obiecteth that Papists according to Stapletons opiniō beleeue whatsoeuer they beleeue not only by but for the Church that ingenuously he had cōfessed so much he answereth that indeed he had so professed that he euer would so professe and in another place whereas D. Whitaker saith Papistes beleeue the Church because God commaundeth them to do soe and that God doth so commaund them because the Church whose authority is sacred telleth them so he answereth that they doe not beleeue that God commaundeth them to beleeue the Church either properly or onely because the Church telleth them soe but partly because of the most manifest authorities of Scriptures sending men to the Church to bee taught by it partly moued so to doe by the Creede of the Apostles wherein we professe that wee beleeue the Catholique Church that is not only that there is such a Church but that we are members of it and that God doth teach vs by it Is here noe mention of the Scripture but of the Creed onely Doubtlesse the Treatiser hath a very hard fore-head for otherwise he could not but blush and acknowledge that hee wrongeth Mee and not I Stapleton But to make good that which I haue written that Papists either fall into a Sophisticall circulation or resolue the perswasion of their faith finally into humane motiues and inducements first it is to be obserued that noe man perswadeth himselfe of the truth of any thing but because it is euident unto him in it selfe to be as he perswadeth himselfe either in abstractiue knowledge or intuitiue intellectuall or experimentall or of affection or else because it is soe deliuered to bee by some such as hee is well perswaded of both in respect of their vnderstanding discerning aright and will to deliuer nothing but that they apprehend to be true In the former kind the inducement motiue or formall cause of mens assent to such propositions as they assent vnto is the euidence of them in themselues which either they haue originally as the first principles or by necessary deduction from things so euident as conclusions thence inferred In the latter the authority and credit of the reporter The former kind of assent is named assensus euidens the latter ineuidens of which latter sort faith is which is named a firme assent without euidence because many of the things which we are to beleeue are not nor cannot be euident vnto vs originally in themselues as the first principles of humane knowledge nor by deduction from and out of things so evident in such sort as conclusions in sciences are Yet is not this assent without all evidence For though the things beleeued be not euident in themselues yet the medium by vertue whereof we beleeue them must be evident the proofe of them by vertue of that medium Now the medium by vertue whereof we beleeue things no way evident vnto vs in themselues can be nothing else but the report of another neither is euery report of another a sufficient medium
daies For behold there are many that peruert the holy Scriptures and deny the sayings of the holy Fathers reiecte the Canons of the Church and ciuill constitutions of the Emperours which molest persecute bring into bondage and without mercy torment and afflict euen vnto death them that defend the trueth And that I may conclude many things in fewe words with harlâ—…ttes foreheades and execrable boldnesse doe endeavour to subuert imperiall and regall power and to ouerthrow all lawes both of GOD and man Neither are these young men or vnlearned but they are the elders of the people High Priests Scribes Pharises and Doctours of the Law as they were that crucified Christ so that wee may rightly say of our times that which Daniel long since pronounced in his 13 Chapter Iniquity is gone out from Babylon from the elders and iudges which seemed to governe and rule the people For many that should bee pillars in the Church of God and defend the truth euen vnto bloud doe cast themselues headlong into the pit of heresies Thus spake he in his time of the corrupt 〈◊〉 of the Church wherein so damnable a faction prevailed daungerously pervâ—…ting all things that in the end he submitteth all his writings to the judgment correction of the true and Catholicke Church but not of the Church of malignant miscreants heretickes schismatickes and their favourers CHAP. 9. Of an Apostasie of some in the Church THus then we thinke with Lira that as there was an Apostasie or revolt of many kingdomes from the Romane Empire and of many Churches from the communion of the Romane Church so there hath beene an Apostasie from the Catholick faith in the midst of the Church not for that all at any time did forsake the true faith but for that many fell from the sinceritie of the faith according to the saying of our Sauiour a when the time of Antichrist draweth on iniquity shall abound and the charity of many shall waxe cold and that 1 Timoth. 4 In the last times some shall depart from the faith attending to spirits of errour and 2 Timoth. 3. In the last dayes there shall bee perilous times men shall be louers of themselues men of corrupt mindes reprobâ—…e concerning the faith This hee speaketh of an Apostasie in the middest of the Church it selfe answerably to that of â— Nazianzen who saith that as when one taketh water into his hand not onely that which hee taketh not vp but that also which runneth forth and findeth passage betweene his fingers is divided and separated from that which he holdeth inclosed in his hand so not onely the open and professed enemies of the Catholicke verity but they also that seeme to bee her best and greatest friends are sometimes divided one from another There is no cause then why it should seeme so strange to our Adversaries that our Divines affirme there hath beene an Apostasie from the Faith not of the whole Church but of many in the Church dangerously erring and adulterating the Doctrine of Faith deliuered by Christ and his blessed Apostles And that some say this Apostasie began sooner some later For if wee speake of those grossest illusions wherewith men were abused in these latter ages surely that degree of Apostasie did not enter into the Church in former times For there was no thought in any Christian man liuing sixe hundred yeares agoe that the Pope could dispense the merits of the Saints and giue pardons that hee might depose Princes for supposed heresie that the Sacrament not receiued but elevated gazed on and adored is a sacrifice propitiatorie for the quicke and the dead that Mary was conceiued without originall sinne that the people are to be partakers of the Sacrament but onely in one kinde and sundry other things of like nature But if we speake of a declination from the sincerity of the Christian Faith it is certaine it began long agoe euen in the first ages of the Church Of this sorte was the errour that the soules of the iust are in some part of hell till the last day as Tertullian Irenaeus and sundry other of the auncient did imagine that they see not God nor enjoy not heauens happines till the generall resurrection which was the opinion of many of the Fathers That all Catholicke Christians how wickedly soeuer they liue yet holding the foundation of true Christian profession shall in the end after great torments endured in the world to come be saued as it were by fire This was the errour of sundry of the auncient who durst not say as Origen that the Angels that fell shall in the end be restored nor as some other mollifying the hardnesse of Origens opinion that all men whether Christians or Infidells nor as a third sorte that all Christians how damnably soeuer erring in matter of faith shall in the end be saued but thought it most reasonable that all right beleeuing Christians should find mercy whatsoeuer their wickednesse were This opinion was so generall in Augustines time that very fearefully he opposed himselfe against it and not daring wholly to impugne that which he found to haue so great and reuerend authours he qualified it what he could and so doubtingly broached that opinion which gaue occasion to the Papists of their heresie touching Purgatory For saith he if they would onely haue vs thinke that the soules of men liuing wickedly heere in this World may through the goodnesse of God and the prayers of the liuing find some mitigation of their paines in hell or haue their punishments suspended and differred for a time yet so that they be confessed to be eternall I would not striue with them yea saith he it may be that men for some lighter sinnes and imperfections cleauing to them while they are here may finde pardon remission in the world to come and be saued as by fire which whether it be so or whether there be no other purging but in this life by the fire of tribulation he professeth he knoweth not nor dareth not pronounce Of this sorte was the opinion of a double resurrection the first of the good who should liue in all happinesse on the earth a thousand yeares before the wicked should be awaked out of the sleepe of death and another after the thousand yeares expired when the wicked also should rise and goe into euerlasting fire and the good into euerlasting life which they supposed to bee the second resurrection How generally this errour spread it selfe in the true Church they that haue but looked into the writings of the fathers and monuments of antiquitie cannot bee ignorant The opinioÌ„ of the necessity of infants receiuing the sacrament of the Lords body and blood as well as Baptisme did possesse the mindes of many in the Church for certaine hundreds of yeares as appeareth by that Augustine writeth of it in his time and Hugo de sancto victore so
a more sound and sincere profession of Christian verity than the Romanists doe It is true indeede that many of the famous Churches of the world haue beene swallowed vp of Mahometisme and Barbarisme but to attribute that their fall to their separation from the Church of Rome is vpon as good ground as to attribute the cause of Goodwin-sands to Tenterton-steeple That which he addeth that none of the Churches divided from Rome had euer any learned men after their separation sheweth plainely that his impudencie is greater than his learning For what will he say of Oecumenius Theophylactus Damascenus Zonaras Cedrenus Elias Cretensis Nilus Carbasilas and innumerable more liuing in the Greeke Churches after their separation from the Church of Rome Surely these were more than matchable with the greatest Rabbines of the Romish Synagogue But saith hee they could neuer hold any Councell since their separation If hee meane generall it is not to bee marvailed at seing they are but a part of the Christian Church If Nationall or Provinciall it is most childish and by sundry instances to be reprooued CHAP. 42. That nothing can bee concluded for them or against vs from the note of Vnitie or division opposite vnto it THus hauing cleared that which Bellarmine objecteth to prooue that subjection to and vnion with the Bishop of Rome is implyed in that vnity which is required to the being of the Church Let vs come to the other part and see whether any thing may bee concluded from that vnity which wee confesse to bee required to the being of the true Church either against vs or for them First therefore the Iesuite reasoneth against vs in this sort All they that are of the true Church must hold the vnity of the faith once deliuered to the Saints but there are sundry Heretikes erring damnably in matters of faith as Zuincheldians Anabaptists Trinitarians and the like gone out of the reformed Churches therefore they are not the true Churches of God If this kinde of reasoning were good hee might proue that those Churches wherein the Apostles liued were not the Churches of God because out of them proceeded sundry heretikes as Hymenaeus Philetus Nicolaus Simon Magus and the like But sayth he there be two differences betweene the Apostolike Churches and the reformed Churches in this respect the first that the doctrine of the reformed Churches it selfe and of it owne nature breedeth dissention the second that when there is difference growne they haue no rule by direction whereof to make an end of controversies But the divisions that grow from the Catholike Church proceede meerely from the malice of Sathan and haue no foundation in the doctrine of it and if any difference doe arise it hath a mâ—…anes to end all controversies by which is the determination of a Councell or the chiefe Pastour Both these differences we deny for neither doth our doctrine of it selfe breed dissention and diversitie of opinions neither are wee without meanes of composing controversies if they arise If Bellarmine will proue that our doctrine of it selfe breedeth division hee must shew that the grounds and principles of it are vncertaine and such as may occasion errour contrariety and vncertaintie of judgment which he neither doth nor can doe For the ground of all our doctrine is the written word of God interpreted according to the rule of faith the practise of the Saints from the beginning the conference of places and all light of direction that either the knowledge of â—…gues or any part of good learning may yeeld This surely is the rule to end all controversies by and not the authoritie of a Councell or the chiefe Pastour as Bellarmine fondly imagineth For they both must follow the direction of this rule in all their determinations Whereupon the Booke of God and monuments of Antiquity were alwayes wont to be brought into the Councels whereby the Fathers might examine all matters controversed or any way doubted of Now as wee want not a most certaine rule whereby to iudge of all matters of controversie and difference so in examining things by the direction of this rule wee require that Christian moderation in all men that euer was found in the seruants of God that no man presume of his owne wisdome iudgment and vnderstanding nor hastily pronounce before conference with others â— For the spirits of the Prophets are subiect to the Prophets and God is the God of order and not of confusion It is therefore a vile calumniation of Bellarmine when hee sayth that with vs euery one preferreth himselfe before others and euery one taketh on him peremptory iudgment of another For contrariwise wee teach all men to submit their priuate opinions to the examination of others the meaner to respect those of greater place and quality the fewer the more and those men which pertinaciously contradict the doctrine agreed vpon by consent of all that are in authority or the greater part wee reiect from the communion of our Churches and so with vs an end is made of all controversies The rule then with vs is most certaine and infallible knowen to all to wit the scripture or the written word of God expounded according to the rule of faith practice of the Saints and the due comparing of one part of it with another in the publike confessions of faith published by the Churches of our communion In all which there is a full consent whatsoeuer our malicious adversaries clamourously pretend to the contrary and all those that stubbornely resist against this rule or any thing therein contained and refuse to bee ordered by it wee reiect as factious and seditious schimatickes Thus doe wee disclaime all Anabaptists Familists Zuinchfeldians Trinitarians and all other Sectaries whatsoeuer But sayth Bellarmine how is it then that there are soe many diuisions not only from your Churches but also in your Churches and amongst them that you take for your brethren and men of your owne communion as Lutherans Caluinists Flaccians Melancthonists Hosiandrines and the like To this wee answere that this diuersity is to be imputed wholly to our aduersaries For when there was a reformation to be made of abuses and disorders in matters of practice and manifold corruptions in very many parts of Christian doctrine in a Councell by generall consent it could not be hoped for as Gerson long before out of his owne experience saw and professed by reason of the preuailing faction of the Popes flatterers but this was necessarily to be assayd seuerally in the particular kingdomes of the world it was not possible but that some diversity should grow while one knew not nor expected to know what another did Yet it so fell out by the happy prouidence of God and force of that maine trueth they all sought to aduance that there was no materiall or essentiall difference amongst them but such as vpon equall scanning will bee found rather to consist in the diuerse maner of expressing one
information of manners yet is their authority thought to bee too weake to proue things that are in controversie And writing vpon the first of Esdras 1. c. he saith that though the bookes of Tobias Iudith and the Macchabees bee historicall bookes yet he intendeth to pasle them ouer because they are not in the Canon neither with the Iewes nor with the Christians Tostatus Bishop of Abulen approueth the judgment of Lyra. Ximenius that was made a Cardinall in the time of Leo the 10â— put forth the Bibles called Biblia Complutensia and in the Preface before the same treating of the bookes by vs thought to bee Apocryphall hee sayth they are not in the Canon and that the Church readeth them rather for edification of the people then to confirme any doubtfull points of doctrine and that therefore they are not Canonicall Dionysius Carthusianus in his Prologues before the bookes of Ecclesiasticus and Tobias denyeth them to bee Canonicall as also the booke of Iudith and writing vpon the first Chapter of Macchabees hee denieth it to bee Canonicall Ludovicus Vives treating of History sacred and prophane now come in sayth hee the bookes of Kings and the Chronicles the Apocryphall bookes of Hester Tobias and Iudith Esdras which being divided into foure bookes the two first are accounted Canonicall by the Hebrewes the two latter are Apocryphall And in another place speaking of the History of Susanna and Bell he putteth them amongst the Apocrypha With these accordeth Driedo To these may bee added the Glosses The ordinary Glosse was begun by Alcuinus as Antoninus Florentinus Gaguinus doe thinke or by Strabus Fuldensis as Trithemius Sixtus Senensis thinke but it was afterwards inlarged by diuerse which gathered sundry sentences and sayings out of the writings of the Fathers and put them into it This Glosse grew to bee in great request and vsed in all Churches of the West In the preface thereof are these words There are some bookes canonicall some not canonicall betweene which there is as great difference as there is betweene that which is certaine and that which is doubtfull For the canonicall bookes were composed by the immediate direction and suggestion of the holy spirit they that are not canonicall are very good and profitable but their authoritie is not reputed sufficient to proue the things that are questionable This the authour thinketh so cleere that hee fastneth the note of ignorance vpon all such as thinke otherwise and professeth that therefore he held it necessarie to prefixe this preface because there are many who not giuing themselues much to the study of holy Scripture suppose that all those bookes that are bound vp together in the Bible are to bee in like sorte honoured and esteemed not knowing how to put a difference betweene bookes canonicall and not canonicall which the Hebrewes separate from the canon and the Greekes account apocryphall and so oftentimes make themselues ridiculous to them that are learned Hee citeth the authority of Origen Hierome and Ruffinus rejecting the six bookes questioned and though hee knew the opinion of Augustine yet doth hee not follow it onely hee sayth that amongst the bookes not canonicall they that are reiected by Augustine as Baruch and the third and fourth of Esdras are lesse to bee esteemed then those that hee alloweth And immediately after this preface followeth Hieromes epistle to Paulinus and afterwards his prologus galeatus and his prologue before the bookes of Solomon And the glosse every where inculcateth when it commeth to these six bookes that they are not canonicall Incipit liber Tobiae c. Heere beginnes the booke of Tobias which is not canonicall c. In the edition of the Bibles with the Glosses there is found an exposition of the prologues of Hierome written and composed by Brito more auncient then Lyra for hee is cited by him and honoured with the title of a famous and worthy man who professeth that the bookes questioned are not canonicall Gratian in the decree maketh no mention of the opinion of Gelasius touching the canonicall Scriptures disliking as it seemeth his opinion and yet not willing to oppose against it But the Glosse vpon the next distinction saith there are certaine apocryphall bookes that is without authour as the Wisedome of Solomon the booke of Iesus the sonne of Sirach called Ecclesiasticus the booke of Iudith the booke of Tobias and the bookes of the Macchabees these bookes are sayd to bee apocryphall and yet they are read but happily not generally Driedo citeth this place of the glosse and reprehendeth the authour of it as not giving the true reason why these bookes are called apocryphall but yet thinketh as hee doth that they are apocryphall Sanctes Pagninus in his epitome of historicall bookes that are canonicall prefixed before the Bible translated by him into Latine accounteth all those that Hierome doth to be canonicall the rest hagiographall Bruciolus in the preface of his commentaries vpon the Bible translated by him into Italian saith he hath commented vpon all the bookes of the old testament yet hee hath not commented vpon the six bookes that are questioned In the Bibles put out at Antwerpe by Arias Montanus with the interlineall translation all those bookes are omitted In the edition of the Bible printed at Antwerpe by Birkmannus that very yeare that the councell of Trent was holden to determine this point touching the Canonicall and Apocryphall Scriptures and the like the author suppressing his name prefixeth a preface before the same his edition and in it reiecteth all the bookes now questioned in more peremptory sort then many of the former did Here wee see a cloud of witnesses in all ages and in all parts of the world witnessing to the truth of that wee affirme touching the canon of the Scripture and reiecting those bookes as Apocryphall or not Canonicall which wee reiect euen till and after the time of Luther soe that the Church wherein our Fathers liued and died is found as I sayd to bee in this point a Protestant Church wherefore let vs proceed to other particular points of controversie CHAP. 2. Of the sufficiencie of the Scripture THat the Church formerly did not deny the sufficiencie of the Scripture for the direction of Christian men in matters of faith and religion as the Romanists now doe but acknowledged and taught that it containeth all things necessary to salvation accordingly as wee now professe it appeareth by the testimonies of these diuines Gregorius Ariminensis sometimes Prior generall of the friars Heremites of the order of Saint Augustine writing vpon the sentences hath these words That is properly a theologicall discourse that consisteth of sayings or propositions contained in the holy scripture or of such as are deduced thence or at the least of such as are consequent and to bee deduced from one of these this sayth hee is proued ex communi omnium conceptione nam omnes arbitrantur
tunc solum theologicè aliquid probari cum ex dictis probatur sacrae scripturae out of the common conceipt and apprehension of all men for all men doe thinke that then onely a thing is proued theologically when it is proued out of the sayings of holy Scripture and if wee distinguish theologicall conclusions from principles theologicall I affirme that all those verities that are not formally and in precise words contained in holy scripture but are necessarily deduced from things soe contained in it are conclusions theologicall whether they bee determined by the Church or not for the Church determineth that a proposition is to bee beleeued precisely because it seeth it is necessarily deduced from the words of holy Scripture but no other that is not so deduced is to be accounted a theologicall conclusion which is proued out of the sayings of Saint Augustine in his fourteenth booke de Trinitate cap. 1. where hee sayth hee doth not conceiue that all that that may bee knowne by man in humane things pertaineth to this science but those things onely whereby the most wholesome faith that leadeth to true happinesse is begotten nourished defended and strengthened but it is euident that euery such thing is either expressely and in precise tearmes contained in holie scripture or is deduced from things soe contained in it for otherwise the Scripture should not bee sufficient to our saluation and the defense of our faith which is contrary to Saint August 2 de doctrinâ Christianâ where hee sayth Quicquid homo extra didicerit si noxium est ibi damnatur si vtile ibi inuenitur that is whatsoeuer a man shall learne without and beside the scripture if it bee hurtfull it is there condemned if profitable it is there found Here wee haue a pregnant testimonie of a man of eminent place and great worth peremptorily resoluing for the sufficiencie of the Scripture and assuring vs that this was not his priuate conceipt but the generall opinion of all men in his time and be fore Scotus agreeth with Ariminensis his words are these Whatsoeuer pertaineth to the heauenly and supernaturall knowledge and is necessary to bee knowne of man in this life is sufficiently deliuered in the sacred Scriptures and in another place Sicut theologia beatorum habet terminum ita nostra ex voluntate Dei revelantis terminus autem praefixus â voluntate divinâ quantum ad revelationem generalem est eorum quae sunt in sacrâ scripturâ quia sicut habetur Apocalyp ultimo Qui apposuerit ad haec apponet ei Deus plagas quae apponuntur in libro isto igitur theologia nostra de facto non est nisi de his quae continentur in scripturâ de his quae possunt elici ex ipsis that is As the Theologie of those blessed ones that are in heauen hath a certaine bound without and beyond which it extendeth not it selfe so also that theologicall knowledge that wee haue hath bounds set vnto it by the will of God that revealeth divine and heauenly trueth vnto vs and the bound prefixed by the will of God who generally will reveale no more is within the compasse of such things as are found in the holy Scripture because as it is in the last of the Revelation whosoeuer shall adde vnto these things GOD shall adde vnto him the plagues that are added in this booke Ockam in his Dialogues saith There is one opinion that onely those verities are to bee esteemed Catholique and such as are necessarily to bee beleeued for the attaining of saluation which either expressely are deliuered in Scripture or by necessary consequence may bee inferred from things so expressed and that they that follow this opinion alleadge sundry authorities for proofe of the same as that of Augustine Ego solis scripturarum libris didici hunc timorem honoremque deferre ut earum nullum authorem in aliquo errasse firmissimè credam c. alios autem ita lego ut quantalibet sanctitate quantave doctrinâ polleant non ideo verum putem quia ita ipsi senserint sed quia per alios authores canonicos vel probabiles rationes quod à vero non aberrent mihi persuadere potuerunt I haue learned to giue this honour and reverence onely to the bookes of Scripture as that I should beleeue that none of the authors of them in ought haue erred c But others I so reade that how great soeuer their sanctitie and learning bee I doe not therefore thinke that to bee true which they haue written because it was their opinion but because they are able to perswade mee either by some other canonicall Authours or by probable reasons that they haue not erred from the trueth And in another place Quis nesciat sanctam scripturam canonicam tam veteris quà m noui testamenti certis terminis suis contineri eamque posterioribus omnibus Episcoporum libris praeponi ut de illâ omninò dubitari disceptari non possit vtrum verum vel utrum rectum sit quicquid in eâ scriptum esse constiterit Episcoporum autem literas quae post confirmatum canonem vel scriptae sunt vel scribuntur per sermonem fortè sapientiorem cuiuslibet in eà re peritioris per aliorum Episcoporum graviorem auctoritatem doctioremque prudentiam per concilia reprehendi licere si quid in iis forté à veritate est deviatum Who knowes not that the holy Canonicall Scripture as well of the Olde as the New Testament is contained within it's certaine bounds and that it is preferred before all the Bookes of Bishoppes that haue beene written since so that there may bee no doubt made nor dispute raised concerning it whether whatsoeuer is certainely knowne to bee registred in it bee true or right But that the letters of Bishoppes which either haue beene or are written since the confirmation of the Canon may bee reprehended if in any thing they haue strayed from the trueth both by the speech perchaunce wiser of some one better skilled in that matter and by the more graue authority more learned wisedome of other Bishops and by generall councells And Hierom Quod de Scripturis authoritatem non habet eâdem facilitate contemnitur quâ probatur That which hath not authority and confirmation from the Scriptures is with like facility rejected as it is vrged Others hee sheweth to bee of a contrary opinion but being pressed to giue instance of things necessarily beleeued and yet not contayned in the Scripture they giue no other but certaine matters of fact as that the Apostles composed the Symbol called the Apostles creed that Peter was at Rome things of that nature Ockam in this place deliuereth not his owne opinion but only reciteth the contrary opinions of other men but in another place inveighing against the Canonists going about to proue that it principally pertayneth to diuines to define determine what is catholicke
and what hereticall after many convincing reasons hee addeth this in the conclusion The defining of things in this kinde pertayneth principally to the professors of that science to which nothing may bee added and from which nothing may bee detracted but of this sorte is the profession of diuines and therefore Moses sayth in the person of God Deuteronomie 4. Yee shall not adde vnto the word I speake vnto you neither shall yee take from it to which that of Solomon answereth Proverb 30. where speaking of the word of God hee sayth Adde nothing to his words least thou be reproved found a liar And hence it is that the holy Ghost doth terribly threaten by Iohn the Evangelist in the last of the Revelation all them that adde or take any thing from the holy Scripture saying If any man shall adde more then this God shall adde vnto him the plagues that are in this booke and if any man shall take any thing from the words of the Prophesie of this booke God shall take his part out of the booke of life and out of the holy city By all which it is euidently collected that nothing is to bee added to the holy Scripture nor nothing to be taken from it Cardinall Cameracensis agreeth fully with Ariminensis before cited for first hee distinguisheth principles and conclusions theologicall principles he maketh to be the verities of the sacred canon conclusions to bee those verities which are not sound formally and in expresse words or precise tearmes in Scripture but may necessarily be deduced from things so contayned whether they bee articles or not whether they bee determined by the Church or not determined and then pronounceth that that onely is a theologicall discourse which consisteth of sayings and propositions contayned in the sacred Scriptures or of such as may bee deduced from them and that then onely wee say a thing is theologically proued when it is concluded out of the words of holy Scripture To these wee may adde Waldensis his words are these That Wickliffe affirmeth that neither Friars nor Prelates may define any thing in matters of faith vnlesse they haue the authoritie of sacred Scripture or some speciall revelation I dislike not but I condemne his way wardnesse craft and thinke it necessary least we wrest the Scriptures erre in the interpretation of them to follow the tradition of the Church expounding them vnto vs and not to trust to our owne private singular conceipts â— Gerson acknowledgeth as much as the rest his wordes are these What evils what daungers what confusions haue followed the contempt ofsacred Scripture which is sufficient for the government of the Church or else Christ was an imperfect lawgiuer experience will teach vs. The authour of that most pious and worthy worke called Destructorium vitiorum hath sundry things for confirmation of this poynt As sayth hee corporall things here below may in some sorte bee known without the benefit of corporall light for one may know the length breadth and other dimensions of such a thing and may in the darke discerne whether it bee long or short but whether it bee faire or foule white or black wee cannot certainely know So it is in things that are to bee discerned intellectually for though Philosophers excelling in mundane wisedome lacking the light of faith had some kinde of knowledge of God as that hee is the beginning cause of all things yet could they not know how faire how good how mercifull and how glorious hee is neither did euer any man knowe it but either by diuine revelation or by the information of the holy Scripture so that the holy Scripture is that light by which in this state of wayfaring men wee may haue sufficient knowledge of all things necessary to saluation whence it is that the Psalmist sayth Thy word is a lanthorne to my feete a light to my steppes But as experience doth teach that hee that will bee lighted by the light of a candle must haue the candle before him and must follow it but that if hee shall cause it to bee brought after him in the darkenesse of the night it will not giue him light to any purpose so they that walke in the darkenes of this life if they desire to be lighted by the candle of Gods word and to direct their goings in the way of trueth without falling they must haue the light of Gods word before their eyes and must follow it by well doing But even as if a candle be carried out in the darkenesse of the night where bruite beasts as horses and the like are they will runne from it whereas birds will come towards it So bestiall men that are like horses mules flie from the light of the Scriptures according to that of Iohn 3. Every one that doth euill hateth the light neither doth hee come to the light least his workes should bee reproued For confirmation of that hee sayth hee alleadgeth a most excellent discourse of Bishop Grosthead who intreating of that history in the 1 Kings 19. where the Angell of the Lord sayd to Elias goe forth and stand in the mountaine before the Lord and hee stood and saw and behold a winde passed by him overthrowing the mountaines and tearing the rockes in sunder but the Lord was not in the winde and after the winde an earthquake but the Lord was not in the earthquake and after the earthquake fire but the Lord was not in the fire and after the fire a still small voyce and there was the Lord sheweth that God is not found in any other science but in the holy Scripture only which is giuen by diuine inspiration and for farther illustration hereof noteth that there were three wels digged by Isaak Genesis 26. For he digged the first and the Philistins stroue for it likewise the second and they claymed it also wherefore hee left them both and digged a third which hee peaceably enjoyed and called the name of it Robooth that is latitude because the waters of it were inlarged and to the first of these wells hee compareth naturall scâ—…ences to wit the seaven liberall arts as logicke in which there is much brawling contending to the second such science as wee learne for gaine sake and to get preferment as is the knowledge of humane lawes according to those verses Dat Galenus opes sanctio Iustiniana Ex aliis paleas existis collige grana To the third hee compareth diuine knowledge and sayth that that well was rightly named Robooth that is latitude because the waters of it were inlarged So the heavenly doctrine was published to all parts of the world by the Apostles and other faithfull preachers according to that of the Psalmist Their sound is gone forth into all the earth and the Lord inviteth his elect to come and drinke the waters of this well saying all yee that are thirsty come to these waters and the wordes of Christ moue all
earnestly to thirst after these waters when hee sayth Blessed are they that hunger and thirst after righteousnes but the vngodly having tasted of the wine of mundane joy and temporall riches hate dislike and put from them this water and therefore the Lord sayth well of them by the Prophet Esay 8. Because this people haue refused the waters of Siloe that runne softly and without noyse and haue taken rather Rasin and the sonne of Romelia I will bring upon them the mighty waters of of the floud Siloe is interpreted sent and it signifieth the doctrine of the diuine Law sent vnto vs by Christ the Apostles and other faithfull ones which doctrine the Pastors of the Church are bound vnder the paine of damnation to know and teach whereupon Isidore saith de summo bono lib. 3. c. 46. The Priests shall bee damned for the iniquity of the people if either they neglect to teach them being ignorant or to reproue them when they offend the Lord hauing said by the Prophet I haue set thee as a watch-man ouer the house of Israel and if thou shalt not tell the wicked of his wickednes that hee forsake his euill way he shall dye in his iniquitie but I will require his bloud at thy hand Notwithstanding all this many of the moderne Priests cast from them this learning and say we will none of it because it is not de pane lucrando that is it serueth not to bring in gaine and profite and giue themselues to the study of humane lawes which are not so necessary for the sauing of soules as the law of God because as Odo saith here vpon the Gospell sermone 39. If Christ had knowne that we might more easily attaine saluation by the Lawes of Iustinian he would surely haue taught them vs with his own mouth and haue let that alone which he taught vs and deliuered vnto vs et in quâ continetur implicitè vel explicitè omnis scientia ad salutem necessario requisita and in which is contained expressely or implicitely all knowledge necessarily required to saluation according to that of S. Augustine 2. de doctrinâ Christianâ in fine Whatsoeuer a man learneth without and beside the holy Scripture if it be hurtfull it is there condemned if it bee profitable it may there be found But many Church-men leaue this learning and take vnto them Rasin and the sonne of Romelia Rasin signifieth a picture and Romelia high and mighty thunder so that by Rasin and the sonne of Romelia wee may vnderstand painted and glorious wordes and that wordy thunder of humane lawes which kindes of learning many Ecclesiastical persons assume that they may be by such profession exalted in the courts of great Lords and for this cause as the Prophet addeth the Lord shall bring vpon them the mighty and great waters of the floud that is infernall punishments so saith Odo Hitherto hee hath alleadged the words of Grosthead and Odo In another place he saith concerning them that so contemne the word of God that the Lord complaineth of such by the Prophet Ierem. 2. saying My people hath done two euils they haue forsaken me the fountaine of liuing water and haue digged to themselues broken cisterns to which as Gulielmus Parisiensis saith the decree or canon law may fitly be compared which is a broken cisterne that cannot hold water which though it haue water to day shall haue none to morrow because it shall bee abrogated whereas touching the Law of God it is otherwise and therefore the Psalmist saith thy righteousnesse O Lord is an euerlasting righteousnesse and thy law is trueth Yet is the holy Scripture much contemned by the profession of the Canonists so that the knowledge of holy Scripture and profession of Divinity may say to an ill Advocate or Lawyer as Sara said to Abraham in the 16 of Genesis Thou dealest ill with me I gaue thee my handmaid into thy bosome who seeing that she had conceiued despised me for as Gulielmus Parisiensis saith de vitiis part 4. cap. 6. The profession of Canonists contemneth the profession of Divines and science of holy Scripture because they are not so gainefull as it is When Ismael and Isaack played together Ismael mocked Isaack so that Sarâ—… was forced to intreate Abraham to cast out the bondwoman and her sonne So happily it were behoofefull and profitable for the Church that this Science in a great part should be cast out because it not only contemneth the diuine Science and Law of God but blasphemeth it and in so doing contemneth and blaspheameth God himselfe who is the lawgiuer Here wee haue the opinion of three worthy men touching the sufficiencie of the Scripture and the dangers confusions and horrible euils that followed vppon the multiplying of humane inuentions Many more might be alleadged to the same purpose but these may suffice to let us know what the doctrine of the Church was in the dayes of our Fathers for they deliuer not their priuate conceipts but tel vs what all good and iudicious men conceiued of these things in their times But some men will say wee find often mention of traditions in the writers of former ages soe that it seemeth they did not thinke the Scriptures to containe all things necessary to saluation For the clearing of this doubt wee must obserue that by the name of tradition sometimes all the doctrine of Christ and his blessed Apostles is meant that was first deliuered by liuely voice and afterwards written Sometimes the deliuering of the diuine and canonicall bookes from hand to hand as receiued from the Apostles is named a tradition Sometimes the summe of Christian religion contained in the Apostles creed which the Church receiueth as a rule of her faith is named a tradition but euery one of those articles is found in the Scripture as Waldensis rightly noteth though not together nor in the same forme so that this colection may rightly be named a tradition as hauing beene deliuered from hand to hand in this forme for the direction of the Churches children and yet the Scriptures be sufficient Sometimes by the name of traditions the Fathers vnderstand certaine rites and auncient obseruations And that the Apostles delivered some things in this kind by word and liuely voyce that they wrote not wee easily grant but which they were it can hardly now be knowne as Waldensis rightly noteth But this proueth not the insufficiencie of the Scripture for none of those Fathers speake of points of doctrine that are to be belieued without and besides the Scripture or that cannot be proued from thence though sometimes in a generall sort they name all those points of religion traditions that are not found expressely and in precise tearmes in Scripture and yet may necessarily be deduced from things there expressed Lastly by the name of tradition is vnderstood the sense and meaning of the Scripture receiued from the Apostles and deliuered from hand to hand together with the bookes There are
erre yet haue men other meanes to finde out the truth as namely the Scriptures and resolutions of former times which whosoeuer findeth is bound to beleeue though the rest of the Church not finding them may in the mercies of God be saued That which is alleaged out of the Fathers is to no purpose for they speake of the Church as it comprehendeth the faithfull that are and haue been which we confesse cannot erre in matters of faith CHAP. 5. Of the promises made vnto the Church how it is secured from errour and of the different degrees of the obedience we owe vnto it THe right vnderstanding of the promisses made and due consideration of the parties to whom they are made will leade vs to the right vnderstanding of the Churches infallibility and assurance of truth For seeing though they be made to all the faithfull generally and to the particular Churches as well as to the whole yet they are vnderstood to bee performed proportionably according to the measure and degree of each part but to the whole Church wholly and entirely the Church being particular not onely in respect of place but also of time the whole is not necessary to be performed to the Church of one time vnlesse wee speake of the Primitiue wherein the whole was originally but to the Church that comprehendeth the whole number of beleeuers that are and haue beene in which sense that promise is to bee vnderstood that the spirit shall leade the Church into all trueth Hither wee may refer those different degrees of obedience which wee must yeeld to them that commaund and teach vs in the Church of God excellently described and set downe by Waldensis We must sayth he reuerence and respect the authority of all Catholike Doctours whose doctrine and writings the Church alloweth wee must more regard the authority of Catholicke Bishops more then these the authority of the Apostolicke Churches amongst them more specially the Church of Rome of a generall Councell more thē all these yet we must not listen so to the determinations of these nor so certainly assent vnto thē as to the things cōtained in the Scripture or beleeued by the whole vniuersall Church that hath bin euer since the Apostles time but as to the instructiōs of our Elders fatherly admonitiōs We must sayth he obey without scrupulous questioning with all modesty of minde and reuerence of body with all good allowance acceptation and repose in the words of them that teach us vnlesse they teach us any thing which the authority of the higher and superiour controlleth yet so as then the humble and obedient children of the Church must not insolently insult vpon them from whom they are forced to dissent but must dissent with a reuerent childe-like and respectfull shamefastnesse Thus hee prooueth out of Augustine Tom 7. lib. 2. De baptismo contra Donatistas Who knoweth not sayth S. Augustine that the sacred and Canonicall Scriptures of the old and new Testaments are contained within their set certaine boundes and that they are so in such sort set in a higher degree of authority then any of the writings of the succeding Bishops that of them we may not doubt nor make any question whether it be true or right that is there contained but the writings of the Bishops of the Church which either haue beene published since the perfecting of the Canon of Scripture or which shall be hereafter may be censured and reproued by the wiser judgment of any that are skilfull in the same things whereof they write or by the grauer authority of other Bishops and the wisdome of them that are learned themselues and able to teach others and by the determinations of Councels if happily they haue gone aside from the truth And the Councels themselues which are holden in seuerall Countries and Prouinces must giue place to the authority of generall councels gathered assembled out of the whole Christian World of plenary Councels oftentimes the former are to be corrected by the later when by experience more perfect knowledge of things that which was shut is opened and that knowne which was hidden before Euery of these must be content to yeeld one to another without the puffe of sacrilegious pride without swelling arrogancie without euious contending with all holy humility with all Catholike peaceable disposition and Christian charity Thus then we thinke that particular men and Churches may erre damnably because notwithstanding others may worship God aright but that the whole Church at one time cannot so erre for that then the Church should cease vtterly for a time and so not be Catholicke being not at all times and Christ should somtimes be without a Church yet that errours not preiudicing the saluation of them that erre may be found in the Church that is at one time in the world we make no doubt only the whole symbolicall and catholike Church which is and was beeing wholly free from errour Thus touching the possession of the rich treasures of heauenly truth I haue sufficiently cleared our iudgment which is the same that all wise and learned men haue euer beene of to wit that the Church which comprehendeth the whole number of belieuers that are and haue beene since Christ appeared in the flesh so including the Apostles can neither erre in nor be ignorant of any thing that was to be reuealed by Christ the eternall Word and Angell of the great Couenant of God Secondly that the Church that comprehendeth all the faithfull that are and haue beene since the Apostles may be ignorant of some things which in processe of time shall be known but cannot erre in any thing Thirdly that all the Pastours of this Church cannot erre Fourthly that all the Pastors that haue committed the treasure of their wisdome learning to writing cannot erre in any thing wherein they consent in their writings because it is not possible that they should all haue writen of any thing but such as touch the very life of the Christian faith generally receiued in all their times Fiftly that it is not possible that all that doe speake of a thing consenting together should erre if it be a matter of substance and if in euery age some haue written of it though many that haue written be silent and say nothing of it Sixtly that the most famous renowned in all ages consenting in any thing that toucheth the substance of the Christian faith no man dissenting from them without note of nouelty singularity may not without intolerable rashnesse be charged with errour Seuenthly that though the writings of the auncient may be much corrupted so that the cōsent of antiquity cānot alwaies be easily known yet there will be euer some meanes to find it out to discry the errours and frauds of the corruptors so I vnderstād that of Vincentius Lirinensis that the iudgmēt of antiquity is to be sought out at the very first rising of heresies not
proue the old to him that is perswaded of the new and doubteth of the old but to him that doubteth of both we must not alledge the authority of either of these but some other thing so likewise we may proue the authority of the Scripture by the Church to him that is already perswaded of the Church of the Church by the Scripture to him that is perswaded of the Scripture but to him that doubteth of both we must bring other reasons For no man proveth a thing doubtfull by that which is as much doubted of as it selfe So that to proue the authority infallibility of the Church by the testimony and authoritie of the Church which is the thing doubted of is as if one taking vpon him to be a Lawgiuer whose authority is doubted of should first make a law and publish his proclamation and by vertue there of giue himselfe power to make lawes his authority of making the first lawe being as much doubted of as the second Thus then it being cleare and euident that it is one of the things that are to bee beleeued that the Church is guided by the spirit if Stapleton be asked why he beleeueeth it to bee soe guided hee sayth hee soe beleeueth because the spirit mooueth him so to beleeue But he should knowe that three things concurre to make us beleeue that whereof we are doubtfull The light of Diuine vnderstanding as that whereby wee apprehend the things of God The spirit as the author of this illumination and the reasons and motiues by force whereof the spirit induceth mooueth and perswadeth vs. Euen as in the apprehension of things within the compasse of the light of nature when wee are to be perswaded of a thing seeming doubtfull unto vs not only the actiō of him that perswadeth vs and the light of naturall vnderstanding are required to the effecting of it but also the force of reasons winning vs to assent to that we are to be perswaded of Wee therefore demand not of Stapleton who it is that perswadeth vs to belieue or what that light of vnderstanding is that maketh him capable of such perswasion but what those reasons or motiues are by force whereof the spirit settleth his minde in the perswasion of the truth of those things he formerly doubted of Surely he sayth the highest and last reason that moueth a man to beleeu the things that partaine to faith is the authority of the Church Let vs suppose it to be so touching all other things yet can it not be so in respect of those things we are to beleeue touching the authority of the Church it selfe What is the motiue then whereby the spirit moueth vs to beleeue that the Church hath diuine authority Hee sayth because it is so contained in the Scripture and in the Articles of the Creed See then if he be not forced to runne round in a circle He beleeueth other matters of faith because contained in the Scripture and the Scripture because it is the word of God and that it is the word of God because the Church deliuereth it to be so and the Church because it is ledde by the spirit and that it is ledde by the spirit because it is so contained in the Scripture and the Creede This kind of circulation Campian reckoneth amongst the Sophismes he wrongfully imputeth vnto vs but it will euer be found true that the Prophet pronounceth of the wicked Impij ambulant in circuitu The wicked runne round till they be giddie and are in the end where they were when they began Out of this maze Stapleton cannot get himselfe vnlesse hee flye to humane motiues and inducements and make them the highest and last reason of his faith and soe indeede hee doth For fearing that hee hath not sayd well in saying he beleeueth the Church is guided by the spirit because it is contained in the Scripture hee addeth another reason why hee so beleeueth because it is the generall opinion and conceipt of all Christian men that it is so guided and so indeed his perswasion stayeth it selfe vpon humane grounds though hee bee vnwilling that men should so thinke and conceiue Th◅se mazes and labyrinths other Papists seeking to avoyd runne without any such shewe of feare as Stapleton bewrayeth into most grosse absurdities some thinking that the authority of the Church is the reason moouing vs to beleeue all other things and that we beleeue that the Church is ledde and guided by the spirit and that the truth of God which the Church teacheth vs moued thereunto by humane motiues namely for that that must needes be the truth which so many miracles haue confirmed which a few weake and silly men contemptible in the eyes of the world haue wonne all the world to belieue haue holden out the defence of it against all the furies of enemies whatsoeuer which they could not haue done had not the spirit and power of the most high beene with them making them more then conquerours This is the opinion of Durandus who maketh humane motiues and inducements the highest and last reason of his faith to which also Stapleton flyeth though vnwillingly Others thinke that wee beleeue by the sole and absolute commaund of the will either finding nothing or nothing of sufficient force to perswade vs. Both these conceipts are to be examined by vs. Concerning the first wee are to obserue that the Schoolemen make two kindes of faith calling the one fidem infusam an infused faith wrought in vs by the inlightning spirit of God and staying it selfe vpon the truth of God the other fidem acquisitam a humane and naturall faith grounding it selfe vpon humane authoritie and wrought by humane motiues and perswasions So that according to the opinion of these men we beleeue the Articles of our Christian faith and whatsoeuer is contayned in the bookes of the Prophets and Apostles because wee are perswaded that they were revealed by Almighty God and this pertaineth to infused faith as they thinke but that they were reuealed there is nothing that perswadeth vs but the authority of the Church and because wee haue so learned receiued of our forefathers and this pertaineth to humane faith and is meerely a naturall and humane perswasion like that the Saracens haue touching the superstition of Mahomet who therefore beleeue them because their Auncestors haue deliuered them vnto them If this opinion were true as Melchior Canus rightly noteth the finall stay of our infused faith and the first reason moouing vs so to beleeue should not be the truth of God but humane authority For wee should beleeue the Articles of our faith because they were revealed and beleeue they were revealed because our Auncestours so deliuered vnto vs and the Church so beleeueth And from hence it would farther follow that seeing the assent yeelded to the conclusion can be no greater nor more certaine then that which is yeelded to the premisses whence it is deduced inferred
seene him and talked with him they professed that they beleeved not for her saying any longer for themselues had heard him speake and did know that hee was the Saviour of the world indeed So men at the first beginne to beleeue moued so to doe by the authority of the Church but rest not in it but in the infallible assurance of diuine trueth Vpon the mistaking of this saying of S. Augustine and an erroneous conceit that our faith stayeth wholly vpon the authority and testimony of the Church hath growne that opinion that the authority of the Church is greater than the authority of the Scriptures CHAP. 10. Of the Papistes preferring the Churches authority before the Scripture TOuching which odious comparison I find some shew of difference amongst the Papistes but none indeede Some affirme that the authorities of the Church and of the Scripture being in divers kindes may in diverse sorts and respects either of them be sayd to be greater then the other to wit the one in nature of an euidence the other of a Iudge and that therefore the comparing of them in authority is vnfit and superfluous Others say that the Church is greater then Scriptures The Rhemists seeme to be of the first sort seeking to conceale that which indeede they thinke because they would not incurre the dislike and ill opinion of men naturally abhorring from so odious a comparison Yet in the same place they doe make the comparison and preferre the Church before the Scriptures 1. In respect of antiquity in that it was before them 2. In excellencie of nature in that the Church is the spouse of Christ the Temple of God the proper subject of God and his graces for which the Scriptures were and not the Church for the Scriptures 3. In power of judging of doubts and controversies the Church hauing judiciall power the Scripture not being capable of it 4. In euidence the definition of the Church being more cleare and evident then those of the Scriptures Stapleton sayth the comparison may be made and the Church preferred before the Scriptures foure wayes 1. So as if the Church might define contrary to the Scriptures as shee may contrary to the writings of particular men how great soeuer In this sense they of the Church of Rome make not the comparison neither doe we charge them with any such thing though Stapleton be pleased to say so of vs. 2. So as the Church may define though not contrary to yet beside the Scripture or written Word of God This comparison is not made properly touching the preheminence of one aboue another in authority but the extent of one beyond the other as Stapleton rightly noteth In this sense the Romanists make the Church greater in authority than the Scriptures that is the extent of the Churches authority larger than of the Scriptures to bring in their traditions but this wee deny and will in due place improue their errour herein Thirdly in the obedience they both challenge of vs where they all say that we are bound with as great affection of piety to obey and submit our selues vnto the determinations of the Church as of the Scriptures both being infallible of diuine and heauenly authority against which no man may resist and that it is a matter of faith so to thinke Yea some of them as Stapleton in the same place are not ashamed to say that wee are bound with greater certaintie of faith to subscribe vnto the determinations of the Church than of the Scriptures and that it is the authority of the Church that maketh vs accept embrace and beleeue the Scriptures Fourthly in the nature of the things themselues in which respect they preferre the Church before the Scriptures as being in it selfe more excellent then the Scriptures as the subject by which the spirit worketh is more excellent then the thing hee worketh by it CHAP. 11. Of the refutation of their errour who preferre the authority of the Church before the Scripture THat wee may the better discerne what is to bee resolued touching these two latter comparisons betweene the Church and the Scriptures wee must remember that which I haue before noted touching them both For first the name of the Church sometimes comprehendeth onely the beleeuers that now presently are liuing in the world Sometimes not onely these but all them also that haue beene since the Apostles times Sometimes all that are and haue beene since Christ appeared in the flesh If the comparison bee made betweene the Church consisting onely of the faithfull that now are and the Scripture wee absolutely deny the equality of their authority and say it is impiety to thinke that both may challenge an equall degree of obedience and faith to bee yeelded to them for it cannot bee proued that the Church thus taken is free from errour nay themselues with one consent confesse that generall Councels representing this Church may erre though not in matters of substance which they purposely meete to determine yet in other passages and in the reasons and motiues leading to such determinations and consequently the whole Church may erre in the same things the one in their opinion being no more infallible than the other Yea some of them feare not to pronounce that Popes and generall Councells may erre damnably and that the Church itselfe may erre in matters not fundamentall though without pertinacy as Picus in his theoremes and Waldensis who freeth only the vniuersall Church consisting of the faithfull that are and haue beene from errour and not the present Church as I shewed before We are so farre then from preferring the Church thus taken as Stapleton in the place aboue mentioned professeth he taketh it in authority before the Scripture that we thinke it impiety to imagine it to be equall That the authority of the Church maketh vs to beleeue with an humane and acquisite faith we deny not but that it maketh vs to beleeue with a diuine faith we deny as before If the comparison be made between the Church consisting of all the faithfull that haue bin since besides the Apostles writers of the holy Scriptures though we think the Church thus taken to be free from any error yet dare we not make it equall to the Scripture For that the Scripture is infallibly true as inspired immediatly frō the spirit of truth securing the writers of it from errour The Church not in respect of the condition of the men of whom it consisteth or the manner of the guiding of the spirit each particular man being subject vnto errour but in respect of the generality and vniversality of it in euery part whereof in every time no errour could possibly be found And for that whatsoeuer is vniuersally deliuered by it is thereby prooued to be from the Apostles of whose faith wee are secure Thus then the whole Church thus taken is subiect to the Scripture in all her parts and hath her infallibility from it and therefore in her
of the Auncient euer did weighing the circumstances of places the nature and force of words in the Originall and hauing other helpes necessary Neither is this to contemne the vniforme and maine consent of the Fathers but rather more exactly to illustrate and explaine those things which they did allegorically vnderstand or not so diligently trauaile in as is fit for them that come after to doe It is not then so strange a thing to say that there are many places of Scripture the true literall and natural sense whereof we cannot finde in any of the Ancient Neither is this to charge them with error in faith seeing the sense they giue tendeth to the furtherance of the true faith and the better forming of mens manners to godlinesse Wherefore wee feare not to pronounce with Andradius that whosoeuer denyeth that the true and literall sense of sundry texts of Scripture hath beene found out in this last age wherein as Guido Fabritius rightly noteth all things seeme to bee renewed and all learning to be newly borne into the world that so Christ might bee newly fashioned in vs and wee new borne in him is most vnthankefull vnto God that hath so richly shed out his benefites vpon the children of this generation vngratefull towards those men who with so great paines so happy successe and so much benefit to Gods Church haue travailed therein Neither is Andradius only of this opinion but Iansenius Maldonatus also who both of them do in sundry places professe they rest not satisfied in any interpretation giuen by the Fathers but preferre other found out in this age For example in the explication of that place of Iohn Of his fulnesse we haue all receiued grace for grace Maldonatus refuseth all the interpretations of the Fathers and giueth this of his owne We haue receiued of Christs fulnesse most excellent gifts of grace yet no man hath receiued al but euery one is defectiue yea euery one lacketh something that another hath But he may acknowledge the goodnesse of God towards him in that hee hath some other in stead of it which the other hath not and so may rightly bee saide to haue receiued grace for grace because in stead of that grace he wanteth and another hath hee hath receiued some other which the other wanteth Many other instances might bee giuen out of Caietane Andradius Iansenius Maldonatus and other worthy Divines of the Church of Rome but this may suffice CHAP 18. Of the diuers senses of Scripture THus hauing set downe to whom the interpretation of the Scripture pertaineth it remaineth that wee speake of the rules directions and helpes that men haue to leade thē to the finding out of the right meaning of it But because some suppose the Scripture hath many vncertain senses before we enter into the discourse of the rules which must direct vs in interpreting wee must speake something of the multiplicity of senses supposed to be in the words of Scripture which may seeme to contrary all certainety of interpretation There is therefore a double sense of the sacred words and sentences of Scripture for there is a literall sense and a spirituall or mysticall sense The literall sense is either proper or natiue when the words are to be taken as originally in their proper signification they import or figuratiue when the words are translated from their naturall and proper signification to signifie something resembled by those things they do primarily import As when Christ sayth hee hath other sheepe which are not of this fould The spirituall or mysticall sense of the Scripture is when the words either properly or figuratiuely signifie somethings which are figures and significations of other things This is Threefoold Allegoricall Tropologicall Anagogicall The first is when things spoken of in the old Testament are figures of somethings in the Newe So it was literally true that Abraham had two sons the one by a bond-woman the other by a free but these two sonnes of Abraham imported some other thing in the state of the newe Testament to wit two different sorts of men And here wee may obserue the difference betweene an Allegory and a Type A Type is when some perticular person or fact in the old Testament demonstrateth and shadoweth out vnto vs some particular person or fact in the newe An allegory when something in the old Testament in a spirituall and mysticall sort shadoweth out vnto vs in a generality things in some proportion answering in the newe So Dauid ouercomming Goliah was a Type of Christ and allegorically did shadow out that victory which wee obtaine in the state of the newe Testament ouer those ghostly enemies that rise vp against vs. The Tropologicall sense of Scripture is when one thing deliuered and reported in the Scripture signifieth some other thing pertaining to the behauiour and conuersation of men as when God forbade to muzzle the mouth of the oxe that treadeth out the corne This prohibition did literally signifie that God would not haue labouring oxen restrained from feeding while they were treading out the corne But this respect which God had vnto these his creatures of inferiour cōdition did signifie that much lesse they which labour for our soules good are to be denied the things of this life Anagogicall when the things literally expressed vnto vs do signifie something in the state of heauen happinesse God sware in his wrath to the Israelites that they should not enter into his rest meaning the land of Canaan but the Apostle from thence concludeth that vnbeleeuers shall not enter into that eternall rest of the Saints in heauen because the rest of the Israelites in the land of Canaan after their manyfold dangers vexations and trauels was a figure of the eternall rest in heauen This diuision of the manifold senses of Scripture is taken out of Eucherius Hierom maketh three kinds of exposition of Scripture Historicall Tropologicall and Spirituall that which he nameth spiritual comprehendeth both those before expressed by Eucherius to wit Allegoricall Anagogicall Augustine maketh the expositiō of the Scripture to be twofold Historical Allegorical The former he maketh to be twofold to wit Analogicall Aetiologicall and the later he maketh to comprehend that which properly is called Allegoricall and the other two to wit Tropologicall and Anagogicall The reason of this diuersity of mysticall senses is because the old Testament was a figure of the new and the new of future glory This multiplicity of senses breedeth no vncertainety in the Scripture nor Aequivocation because the words of the Scripture do not doubtfully signifie so diuers and different things but the things certainly signified by the words are signes significations of diuers things All these are founded vpon one literall certain sense from which onely in matter of question and doubt an argument may be drawen The thing wherein Origen offended was not that hee found out spirituall and mysticall senses of
pollution of originall sin and if perhaps any did sometimes vse any forme or rite it was rather a matter of priuate voluntary deuotion than of necessitie For whereas parents stand bound by the generall law of God and nature with all thankefull acknowledgment to receiue their children as a great and speciall benefit from God this their faith pietie and thankefullnesse joyned with desire of and prayer for their Good prosperous and happy estate was accepted and found fauour with God on the behalfe of their children Whereupon Gregory pronounceth that the faith of the parents was of the same force with them of the old time that the Baptisme of water is with vs. And whereas Augustine sayth it is not likely that the people of God before the institution of Circumcision had noe Sacrament wherewith to present their children to GOD though the Scripture haue not expressed it it is not to bee vnderstood sayth Andradius of any outward ceremonies necessary for the sanctification of those Infants but of any rite offering them to GOD whether mentall onely or outwardly object to the eye and sense That which Andradius addeth that it could not be knowne but by tradition onely that the faith of the parents was in stead of circumcision before circumcision was instituted and after the institution of it to them that might not lawfully or could not possibly be circumcised is frivolous for men knew it concluded it out of the generall and common rules of reason and equity Touching the state of the people of God since the comming of Christ our adversaries make no doubt but they can easily proue that the writings which the Church that now is hath are defectiue and imperfect This they endeauour to proue First because the Scriptures of the New Testament were written vpon particular occasions offered and not of purpose to containe a perfect rule of faith Secondly because they were written by the Apostles and other Apostolique men out of their owne motions and not by commandement from Christ the Sonne of GOD. But vnto both these Arguments alleadged by our Adversaries we answere that they containe matter of very grosse errour For first who seeth not plainly that the Evangelistes writing the historie of Christs life and death Saint Luke in the booke of the Acts of the Apostles describing the comming of the Holy Ghost the admirable gifts of grace powred vpon the Apostles and the Churches established and ordered by them and the blessed Apostle Saint Iohn writing the Revelations which hee saw concerning the future state of things to the end of the world meant to deliuer a perfect summe of Christian doctrine and direction of Christian faith It is true indeed that the Epistles of the Apostles directed to the Christian Churches that then were were occasionally written yet so as by the providence of God all such things as the Church beleeueth not being found in the other parts of Scripture purposely writtē are most clearely at large deliuered in these Epistles Secondly touching the other part of their Argument which they bring to convince the Scripture of imperfection because they that wrote it had no commaundement to write wee thinke it needeth no refutation for the absurditie of it is evident and cleare of it selfe For who knoweth not that the Scriptures are not of any priuate motion but that the holy men of God were moued impelled and carried by the spirit of truth to the performance of this worke doing nothing without the instinct of the Spirit which was vnto them a Commandement The imperfection defect supposed to be foundin the Scripture our adversaries endeavour to supply by addition of traditions The name of Tradition sometimes signifieth euery Christian doctrine deliuered frō one to another either by liuely voyce only or by writing as Exod. 17. Scribe hoc ob monumentum in libro trade in auribus Iosuae Write this for a remembrance in a Booke and deliuer it in the eares of Iosuah Act. 6. 14. The written Law of Moses is called a Tradition Audivimus eum dicentem quoniam Iesus destruet locum istum mutabit traditiones quas tradidit nobis Moses We heard him say that Iesus shall destroy this place and change the traditions which Moses deliuered vnto vs. Sometimes the name of tradition signifieth that which is deliuered by liuely voyce onely and not written That which I receiued of the Lord saith the Apostle that I deliuered vnto you In this question by tradition we vnderstand such parts of Christian doctrine or discipline as were not written by them by whom they were first deliuered For thus our Adversaries vnderstand Traditions which they diuide into divers kindes First in respect of the Authors so making them of three sorts Divine Apostolicall Ecclesiasticall Secondly in respect of the matter they concerne in which respect they make them to be of tvvo sorts for either they cōcerne matters of faith or matters of manners and these latter againe either temporall or perpetuall vniuersall or particular All these in their seuerall kindes they make equall with the wordes precepts and doctrines of Christ the Apostles Pastors of the Church left vnto vs in writing Neither is there any reason why they should not so doe if they could proue any such vnwritten verities For it is not the writing that giueth things their authoritie but the worth credite of him that deliuereth them though but by word and liuely voyce onely The only doubt is whether there be any such vnwritten traditions or not Much contention there hath beene about Traditions some vrging the necessity of them and other rejecting them For the clearing whereof we must obserue that though we reiect the vncertaine and vaine traditions of the Papists yet wee reiect not all For first wee receiue the number and names of the authors of bookes Diuine Canonicall as deliuered by tradition This tradition we admitte for that though the bookes of Scripture haue not their authority from the Approbation of the Church but winne credite of themselues and yeeld sufficient satisfaction to all men of their Diuine truth whence wee judge the Church that receiueth them to bee led by the spirit of God yet the number Authors and integrity of the parts of these bookes wee receiue as deliuered by tradition The second kinde of tradition which wee admitte is that summarie comprehension of the cheefe heads of Christian doctrine contayned in the Creed of the Apostles which was deliuered to the Church as a rule of her faith For though euery part thereof be contayned in the Scripture yet the orderly connexion distinct explication of these principall articles gathered into an Epitome wherein are implyed and whence are inferred all conclusions theologicall is rightly named a tradition The 3d is that forme of Christian doctrine and explication of the seuerall parts thereof which the first Christians receiuing of the same Apostles that deliuered to them the Scriptures commended
things the Schoole-men note that there is a two-folde power found in the Ministers of the Church of GOD the one of Order the other of Iurisdiction The power of Order is that whereby they are sanctified and enabled to the performance of such sacred acts as other men neither may nor can doe as is the preaching of the Word and ministration of the holy Sacraments This power is to bee exercised orderly and the acts of it to bee performed in such sort that one disturbe not another Whereupon the Apostles the first Ministers of CHRIST IESVS though equall in the power of Order and Iurisdiction yet for the better and more orderly dispatch of the great worke of converting the world which they had in hand and that they might not hinder one another divided amongst themselues the parts and Provinces of the World but when for the assisting of them while they liued and succeeding them dying they were to passe ouer part of their power to other they so gaue authoritie to such as they made choyce of for this worke to preach baptize and doe other acts of sacred Ministery which are to bee performed by vertue of the power of order that before they invested them with this power they divided the parts of the world converted to Christianity into seuerall Churches and when they ordained them assigned each of them to that particular Church wherein he should preach and minister Sacraments So that these successours of the Apostles had not an illimited commission but were confined within certaine bounds that they were not to preach nor minister Sacraments but onely within the limits and compasse of those places which were assigned vnto them vnlesse it were with the consent desire and liking of other willing to draw them at sometimes for speciall causes to performe such sacred acts within the limites and bounds of their charge This assigning of men hauing the power of order the persons to whom they were to minister holy things and of whom they were to take the care and the subjecting of such persons vnto thē gaue them the power of jurisdiction which they had not before And thus was the vse of the power of order which is not included within any certain boūds limited in those the Apostles ordained their power of Iurisdictiō included within certain bounds so that the one of these kinds of power they haue not at all without the extēt of their own limits nor the lawful vse of the other Hence is that resolutiō of the Diuines that if a Bishop adventure to do any act of Iurisdictiō out of his own Diocese as to excōmunicate absolue or the like all such acts are vtterly voide of no force but if hee shall doe any act of the power of order in another mans charge as preach or minister Sacraments though he cannot be excused as not offending if he doe these things without his consent yet are the Sacraments thus ministred truly Sacraments and of force When the Apostles first founded Churches and assigned to such as they ordained to the worke of the ministery the seuerall parts of the flocke of Christ and people of GOD of which they appointed them to take care and charge they so sorted divided out particular Churches that a Cittie and the places neere adioyning made but one Church Wherevpon wee shall finde in the holy Scriptures that to ordaine Presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in euery Church and in euery Citty are all one Now because Churches of so large extent required many Ministers of the Word and Sacraments and yet of one Church there must be but one Pastour the Apostles in setling the state of these Churches did so constitute in them many Presbyters with power to teach instruct and direct the people of God that yet they appointed one onely to be chiefe Pastour of the place ordaining that the rest should be but his assistants not presuming to doe any thing without him so that though they were all equall in the power of order yet were the rest inferior vnto him in the government of that Church whereof hee was Pastour and they but his assistants onely As another of my ranke cannot haue that Iurisdiction within my Church as I haue but if hee will haue any thing to doe there he must be inferiour in degree vnto me So wee reade in the Reuelation of Saint Iohn of the Angell of the Church of Ephesus to whom the Spirit of God directeth letters from heauen as to the Pastour of that Church It is not to be doubted but that there were many Presbyters that is Ministers of the Word and Sacraments in so large a Church as that of Ephesus was nay wee reade expressely in the Acts that there were many in that Church that fed the flocke of Christ and consequently were admitted into some part of pastorall office employment yet was there one amongst the rest to whom onely the Lord did write from heauen to whom an eminent power was giuen who was trusted with the government of that Church and people in more speciall sort then any of the rest and therefore challenged by name by Almighty God for the thinges there found to bee amisse the rest being passed ouer in silence The like wee reade of the rest of the seven Churches of Asia compared to seuen golden candlestickes in the midst whereof the Sonne of God did walke hauing in his hand seuen starres interpreted to haue beene the seuen Angels of those seuen Churches Neither was this orderly superiority of one amongst the Presbyters of the Church found onely in the seuen Churches of Asia but in other Churches also For Saint Hierome testifieth that in the Church of Alexandria from the time of Marke the Evangelist there was euer one whom the Presbyters of that Church chose out of themselues to be ouer the rest Neither was this proper to the Church of Alexandria but wee can shew the successions of Bishops in all the famous Churches of the world euen from the Apostles times and therefore all admitte and allow a kinde of preëminence of one aboue the rest in each Church Heresies haue sprung saith Cyprian and schismes risen from no other fountaine then this that Gods Priest is not obeyed nor one Priest in the Church acknowledged for the time to bee Iudge in Christs steed If one saith Hierome in each Church be not aboue and before the rest of the Presbyters there will be as many Schismes as Priests and the best learned in our age that affect presbyteriall government ingenuously confesse it to be an essentiall perpetuall part of Gods ordinance for each presbytery to haue a chiefe amongst them the necessity whereof wee may learne from all Societies both of men indued with reason and of other thinges also to which God hath denied the light of vnderstanding The dumbe beasts saith Hierome and wilde Heards haue their
without partiality and Iudge betweene vs as God shall direct thee THE FIRST PART Contayning a discouery of the vanitie of such silly exceptions as haue beene taken against the former foure Bookes by one Theophilus Higgons §. 1. THE first exception Master Higgons is pleased to take against me is that in all my foure Bookes I haue not graced any Father with the glorious title of Saint his words are these I am bold to intreat D Feildes leaue to honour Augustine with the name of Saint howsoeuer hee hath not once vouchsafed in his foure Books to grace him or any Father with this glorious title It is strange that such a novice as he is should dare to begin in so scornfull a manner with so shamelesse an vntruth as if hee had been anold practitioner in the faculty of lying but his desire it seemeth was to giue as good proofe at first as possibly hee might of the good seruice hee is like to do if his new Masters wil be pleased to make vse of him imploy him as they do others For otherwise he could not but know he might easily be convinced of a lye for I haue giuen the title of Saint to Augustine that worthy and renowned Father more then once twice or thrice I call Leo blessed Leo so giue him a title aequivalent to that of Saint more often found in the writings of the Ancient If happily it offend him that euery time I name any Father I giue him not the title of Saint let him take the paines to peruse the writings of Alexander of Hales Tho. Aquinas Scotus Durandus Waldensis Sixtus Senensis and other of that sort I doubt not but hee will soone perceiue his folly cease to be angry with me any longer vnlesse he be resolued to condemne them also This surely is a childish and a bad beginning and may make vs justly feare he will performe little in that which followeth §. 2. THat which he hath in the next place that D Humphrey and I admit try all by the Fathers is true but to no purpose for he and his consorts know right well that the Fathers make nothing for them and therefore they are soone weary of this course of tryall as often as they are brought to it as it appeared by Hardinges writing against Bishoppe Iewell For whereas the challenge was made by that worthie Bishoppe to try the matter of difference betweene the Romanists and vs not onely by discourse of reason or testimonies of Scripture wherein all the world knâ—…w our Adversaries to be too weake but by authorities of the Auncient wherein they were thought to haue more strength And whereas to that purpose hee brought out against them all the renowned Fathers and Bishoppes that lined in auncient times the decrees of Councels then holden and the report of Historians Harding could finde none to speake for him but Martialis Abdias Amphilochius such branded counterfeits nor no other proofes of his cause but the fayned Epistles of the auncient Popes and shamelesse forgeries vnder the honourable names of holy Fathers with other-like base stuffe The thing that offendeth Master Higgons in Doctor Humphrey is that he saith the Romanistes are like Thrasilaus who in a madde humour tooke all the shippes in the Atticke hauen to bee his owne though he possessed not one vessell or rather maketh the degree of their phrensie greater because they see and yet seeing dissemble that they are destitute of all defence from the Fathers Which saying of the worthy and renowned Doctor is most true and shall bee defended against a farre better man then Theophilus Higgons though childishly hee charge him with Notable and vast vntruth in this behalfe Neither shall hee nor any of his great Masters euer proue that I haue vntruely alleadged the cause why Luther Zuinglius and other at the first seemed to decline the tryall by the Fathers for the true cause was indeede as I haue alleadged the feare of the corruptions of the Fathers workes and writings and not any imagination that the Fathers generally from the beginning were in errour which is so barbarous a conceit that it cannot enter into the heart of any reasonable man Neither was it any folly in them as this wise man is pleased to censure the matter to decline the tryall by the Fathers in those times after barbarisme superstition and tyrannie had so long prevayled and almost layd waste all learning religion and liberty of the Church seeing Vincentius Lyrinensis prescribeth that after Heresies haue long preuailed growne inueterate wee shoulde flie to the Scriptures alone SECT 3. IN the third place he saith Hee was desirous to vnderstand why amongst other particulars I should esteeme it a folly and inconstancy in the Romanistes to say that Purgatory is holden by Tradition and yet proued by Scripture Which argueth that the man is either very weake in vnderstanding or else maketh himselfe more simple then indeed he is For hauing shewed that the name of Tradition sometime signifieth euery part of Christian Doctrine deliuered from one to another either by liuely voyce only or by writing sometimes such partes there of onely as were not written by them to whom they were first deliuered and that our Aduersaries so vnderstand the word in the controuersies betweene them and vs. I note it as a contradiction amongst Papistes that some of them say Purgatory is holden by Tradition in that latter sence other that it is proued by Scripture as likewise that some of them alledge for proofe of vnwritten Traditions the article of the consubstantiality of the Sonne of God with the Father and the proceeding of the holy Ghost from them both and others constantly affirme that those Articles may bee proued out of Scripture Now if to bee written and not to bee written to be holden by vnwritten Tradition or Tradition opposite to writing and to bee proued out of Scripture bee not contradictory in Master Higgons his apprehension it is no great matter of what side he be § 4. IN the Fourth place he saith I accept the rule of Saint Augustine that whatsoeuer is frequented by the vniuersall Church and was not instituted by Councels but was alwayes holden that is beleeued most rightly to be an Apostolicall tradition And that liberally I adde that whatsoeuer all or the most famous and renowned in all ages or at the least is diuers ages haue constantly deliuered as receiued from them that went before them no man doubting or contradicting it may be thought to be an Apostolical tradition Whence hee thinketh hee may conclude ineuitably by my allowance that prayer for the dead may bee thought to be an Apostolicall tradition many famous and renowned Fathers in diuers ages mentioning prayer for the dead and none disliking or reprouing it For answere whereunto I say that prayer for the resurrection publike acquittall in the day of Iudgement and perfit consummation and blisse of them that
Augustine saith he would not beleeue the Gospell if the authoritie of the Church did not moue him hee vnderstandeth by the name of the Church the Primitiue congregation of those Faithful ones which saw heard Christ and were his witnesses Thirdly Driedo writeth thus when Augustine saith hee would not beleeue the Gospell if the authoritie of the Church did not moue him hee vnderstandeth that Church which hath beene euer since the beginning of the Christian Faith hauing her Bishops in orderly sort succeeding one another and growing and increasing till our times which Church truly comprehendeth in it the blessed company of the Holy Apostles who hauing seene Christ his miracles and learned from his mouth the Doctrine of Faith deliuered vnto vs the Evangelicall Scriptures And againe the same ◠Driedo saith that the authority of the Scripture is greater then the authoritie of the Church that now is in the world in it selfe considered But if wee speake of the vniversal Church including all Faithfull ones that are and haue beene the authority of the Church is in a sort greater then the Scripture and in a sort equall For explication whereof he addeth that as touching things that cannot bee seené nor knowne by vs we beleeue the sayings writings of men not as if they had in them in themselues considered a sufficient force to moue vs to beleeue but because by some reasons we are perswaded of them who deliuer such things vnto vs thinke them worthie to be beleeued So S. Augustine might rightly say hee would not beleeue the bookes of the Gospel if the authority of the Church did not moue him vnderstanding the vniuersal Church of which he speaketh against Manicheus which including the Apostles hath had in it an orderly course of succession of Bishops till our time For the faithfulnes trueth credit of this Church was more evident then the Trueth of the books of the New Testament which are therefore receiued as sacred true because written by those Apostles to whō Christ so many waies gaue testimony both by word and worke and the Scriptures are to be proued by the authority of that Church which included the Apostles but in the Church that now is or that includeth only such as are now liuing God doth not so manifest himselfe as hee formerly did so that this Church must demōstrat herself to be Orthodox by prouing her faith out of the Scripture With Driedo Ockam cōcurreth his words are these sometimes the name of the Church cōprehendeth not only the whole cōgregation of Catholiques liuing but the Faithful departed also in this sense blessed Augustine vseth the name of the Church in his book against the Manichees cited in the Decrees 2. dist c. palà m where the Catholique Church importeth the Bishops that haue succeeded one another frō the Apostles times the people subiect to thē And in the same sense Augustine vseth the name of the Church when he saith he would not beleeue the Gospell if the authoritie of the Church did not moue him for this Church comprehendeth in it the Writers of the bookes of the Gospell and all the Apostles so that from the authoritie of Augustine rightly vnderstood it cannot be inferred that the Pope the maker of the Canons is rather more to be beleeued then the Gospel yet it may be granted that wee must more rather beleeue the Church which hath beene from the times of the Prophets Apostles till now then the Gospel not for that men may any way doubt of the Gospell but because the whole is greater then the part So that the Church which is of greater authoritie then the Gospel is that whereof the Writer of the Gospel is a part Neither is it strange that the whole should bee of more authority then the parts These are the words of Ockam in the place cited by me Wherfore let the Reader judge whether that I cite out of Ockam be impertinent as the Treatiser saith or not To Durandus Gerson Driedo Ockam we may adde Waldensis who fully agrees with thē shewing at large that it pertayned to the Church onely in her first best and primitiue state age to deliuer a perfect direction touching the Canon of the Scripture so that shee hath no power or authority now to adde any more bookes to the Canon already receiued as out of her owne immediate knowledge But it sufficeth to the magnifying of her authority in her present estate that euen now no other bookes may bee receiued but such only as in her first and best estate shee proposed Farther adding that the saying of Augustine that hee would not beleeue the Gospell if the authority of the Church did not moue him is to bee vnderstood of the Church including the primitiue Fathers and Pastors the Apostles Scholers By this which hath bin sayd it is euident as I thinke that the former of those two constructions which I make of Augustines words hath bin approued by far better men then this Treatiser And that therefore he sheweth himself more bold then wise when he pronounceth it to be frivolous And surely if we consider well the discourse of S. Augustine I thinke it may be proued vnanswerably out of the circumstances of the fame that hee speaketh not precisely of the present Church For it is that authority of the catholicke church hee vrgeth that was begun by miracles nourished by hope increased by charity confirmed strengthned by long continuance And of that Church he speaketh wherin there had bin a succession of Bishops from Peter till that present time So that he must needs meane the Church including not onely such faythfull ones as were then liuing when hee wrote but all that either then were or had bin from the Apostles times Wherefore let vs passe to the other construction of Augustines words which is that the authority of the present church was the ground reason of an acquisit fayth an introduction leading him to a more sure stay but not the reason or ground of that faith whereby principally he did beleeue This constructiō the Treatiser sayth cannot stand because Aug saith if the authority he speaketh of be weakned hee will beleeue no longer Whence it seemeth to be consequent that it was the cause of all thē perswasion of fayth that he had then when he wrote not only of an acquisit fayth preparing fitting him to a stronger more excellent farther degree or kind of faith For the clearing of this poynt we must note that there are 3. sorts of such mē as beleeue for there are some that beleeue out of piety onely not discerning by reason whether the things they beleeue be to be beleeued as true or not the 2d. haue a light of diuine reason shining in them causing an approbation of that they beleeue the 3d. sort hauing a pure heart conscience begin already inwardly to taste that which hereafter
or inducement to make vs beleeue things we know not but it must be the report of such an one as we know cannot be deceiued nor will not deceiue It must therefore be evident to euery one that firmely and without doubting beleeueth things not knowne vnto him vpon the report of another that he that reporteth them vnto him neither is deceiued nor can deceiue Whence it followeth necessarily that things are as he reporteth These things presupposed I demaund of this Treatiser whether he and his consorts assent to the Articles of the Christian Faith induced so to doe by the evidence of the things in thēselues or by the report of another That they assent not vnto thē induced so to do by the evidence of the things in thēselues they all professe but by the report of another I demand therefore who that other is whether God or man if man then haue they nothing but anhumane perswasion very weakly grounded wherein they may be deceiued for euery man is a lyar If God let them tel me whether it be evident in it self that God deliuereth these things vnto thē pronounceth them to be as they beleeue or not If not but beleeued only then as before by reasō of authority that either of God or man Not of God for it is not evident in it self that God deliuereth any thing vnto thē not of men for their report is not of such credit asthat we may certainly vndoubtedly stay vpon it seeing they may be deceiued deceiue other They answere therefore that it is no way evident vnto them in it selfe that God deliuereth the things they beleeue but that they perswade themselues hee deliuered such things vpōthe report of men but such men as are infallibly led into all truth See then if they doe not runne round in a circle finding no stay They beleeue the resurrection of the dead and the like things because God revealed it they beleeue that God revealed it because it is so contained in the Scripture and the Scripture because it is the Word of God and that it is the Word of God because the Church so delivereth and the Church because it is a multitude of men infallibly led into all truth and that there is a Church infallibly led into all truth because it is so contained in Scripture and the Scripture because it is the word of God and so round without euer finding any end Out of this circle they cannot get vnles they either groūd their Faith vpon the meere report of men as men humane probabilities or confesse that it is evident vnto them in it selfe that God speaketh in the Scripture and revealeth those things which they beleeue which if they doe it must bee in respect either of the manner matter there vttered or consequent effects In respect of the manner there being a certaine diuine vertue force and majesty in the very forme of the words of him that speaketh in the Scripture in respect of the matter which being suggested and proposed to vs findeth approbation of reason inlightned by the light of grace in respect of the consequent effects in that we finde a strange and wonderful change wrought in vs assuring vs the doctrine is of God that hath such effects which is that we say which they condemne in vs. The Treatiser would make vs beleeue that there are two opinions amongst them touching this point whereof the one is as he telleth vs that wee beleeue the Church because the Scripture teacheth vs that shee is to be beleeued the Scripture because the Church deliuereth it to vs to be the word of God And the other that by the assistance of God together with the concurrence of our naturall vnderstanding we produce an act of supernaturall Faith by which wee firmely beleeue the Articles of Christian Faith not for any humane inducements but for that they are revealed by Almighty God without seeking any further which if it be so it must be evident in it self to thē that follow this opiniō that God hath revealed deliuered the things they beleeue that by one of the 3 waies before mētioned thē they fal into our opiniō for if it be not evidēt to thē in it self that God speakes in the scriptures reveales the things they are to beleeue they must go further to be assured that he doth so speake and reueale the things that are to bee beleeued either to proofe of reason or authority For no man perswadeth himselfe of any thing but vpon some inducements Proofe of reason demonstratiue I thinke they will not seeke and probable inducements they may not rest in therefore they must proceede to some proofeby authority which can bee no other but that of the Church and then they ioyne with them that follow the other opinion and beleeue the articles of Christian faith conteyned in Scripture because God hath reuealed them and that God hath reuealed them because the Church telleth them so and the Church because the Scripture testifieth of it that it is led into all trueth which is a very grosse sophisticall circulation This the Treatiser did well perceiue and therefore to helpe the matter he distinguisheth the cause of beleeuing and the condition necessarily requisite that the cause may haue her working in shew making the Diuine Reuelation the reason or cause that we beleeue and the Churches proposing to vs the things to be beleeued a condition only and not a cause in sort as the fire alone is the cause of the burning of the wood but the putting of one of them to another is a necessary condition without which that cause can produce no such effect but this shift will not serue the turne For it is the fire onely that burneth the wood though it cannot burne vnlesse it be put vnto it so that in like sort if the comparison hold the Diuine Reuelation must of and by it selfe alone moue induce and incline vs to beleeue the things proposed by the Church as being euident vnto vs to be a Deuine Reuelation though without the Churches proposing we could take no notice of it Euen as in naturall knowledge it is the euidence of trueth appearing vnto vs originally found in the first principles and secondarily in the conclusions from thence deduced that is the sole and onely cause or reason of our assent to such principles and conclusions though without the helpe of some men of knowledge proposing them to vs and leading vs from the apprehension of one of them to another happily we should not at all attaine such knowledge But this euidence of the Diuine Reuelation in it selfe the Treatiser will not admit For it is no way euident in it selfe to him that God hath reuealed any of the things he beleeueth but the onely proofe besides humane motiues or reasons which are too weake to bee the ground of Fayth that he hath is the authority of the Church So that the Ministery of the Church is
not onely a condition but a cause of that perswasion of fayth which they haue yea the authority of the Church is the formall cause of all that faith seduced Papists haue And therefore the distinction of a cause and condition helpeth them not It is true indeed that the Ministerie of the Church proposing to men thinges to bee beleeued is onely a condition requisite to the producing of a supernaturall act of fayth in respect of them that haue some other thing to perswade them that that is true which the Church proposeth besides the authority of the Church but in respect of such as haue no other proofe of the trueth thereof it is a formall cause Now this is the condition of all Papists For let them tell Mee whether they beleeue the Scripture to be the Word of God without any motiue at all or not and if they doe not as it is most certaine they doe not whether besides such as are humane they haue any other then the authority of the Church if they haue not as doubtlesse they haue not they make the authority of the Church the formall cause of their faith and fall into that sophisticall circulation they are charged with For they beleeue the articles of religion because reuealed and that they were reuealed because it is so contayned in the Scripture and the Scripture because it is the Word of God that it is the Word of God because the Church telleth them it is and the Church because it is guided by the spirit and that it is so guided because it is so contayned in the Scripture this is such a maze as no wise man will willingly enter into and yet the Treatiser commendeth the treading of these intricate pathes and telleth vs that two causes may bee causes one of another That the cause may bee proued by the effect and the effect by the cause and that such a kinde of argumentation is not a circulation but a demonstratiue regresse that two causes may be causes either of other in diuerse respects we make no question For the end of each thing as it is desired setteth the efficient cause a worke and the efficient causeth the same to bee actually enjoyed Likewise we doubt not but that the cause may be proued by the effect and the effect by the cause in a demonstratiue regresse For the effect as better known vnto vs then the cause may make vs know the cause and the cause being found out by vs may make vs more perfitly and in a better sort to knowe the effect then before not onely that and what it is but why it is also So the death of little infants proueth them sinners and their being sinners proueth them mortall The bignesse of the footstep in the dust or sand sheweth the bignesse of his foote that made that impression And the bignesse of his foote will shew how bigge the impression is that he maketh but this maketh nothing for the justifying of the Romish circulations For heere the effect being knowne in a sort in itselfe maketh vs know the cause and the cause being found out and knowne maketh vs more perfectly to knowe the effect then at first wee did but the case is otherwise with the Papists for with them the Scripture which in it selfe hath no credit with them but such onely as it is to receiue from the Church giueth the Church credit and the Church which hath no credit but such as it is to receiue from the Scripture giueth the Scripture credit by her testimony And they endeauour to proue the infallibility of the Churches judgment out of the Scripture and the trueth of the Scripture out of the determination and judgement of the Church Much like as if when question is made touching the quality condition of two men vtterly vnknowne a man to commend them to such as doubt of them should bring no other testimony of their good and honest disposition but the testimony of each of them of the other It is true then which I haue said that to a man admitting the Old Testament and doubting of the New a man may vrge the authority of the Old and to a man doubting of the Old and admitting the New the authority of the New but to him that doubteth of both a man must alledge neither of them but must bring some other authority or proofe so likewise to him that admitteth the Scripture and doubteth of the Church a man may vrge the authority of the Scripture but to him that doubteth of both as all doe when they begin to beleeue a man must alledge some other proofe or else hee shall cause him to runne round in a Circle for euer and neuer to finde any way out Wherefore to conclude this poynt let our Aduersaries know that wee admitte and require humane motiues and inducements and amongst them a good opinion of them that teach vs as preparing fitting vs to fayth Secondly that wee require a supernaturall ayde light and habit for the producing of an act of faith Thirdly that we require some diuine motiue inducement Fourthly that this cannot be the authority of the Church seeing the authority of the Church is one of the things wee are to bee induced to beleeue Fiftly that wee require the ministery of the Church as a propounder of all heauenly trueth though her authority can be no proofe in generall of all such truth Sixtly that the Church though not as it includeth onely the beleeuers that are in the world at one time yet as it comprehendeth all that are or haue beene is an infallible propounder of heauenly truth and so acknowledged to bee by such as are assured of the trueth of the doctrine of Christianity in generall Seauenthly that the authority of this Church is a sufficient proofe of the trueth of particular things proposed by her to such as already are by other diuine motiues assured of her infallibility §. 7. FRom the authority of the Scripture which he would faine make to bee wholy dependant on the Church the Treatiser passeth to the fulnesse and sufficiency of it seeking amongst other his discourses to weaken those proofes which are brought by Mee for confirmation thereof Affirming that though I make shew as if it were a plaine matter that the Euangelists in their Gospels Saint Luke in the Actes of the Apostles and Saint Iohn in the Apocalyps meant to deliuer a perfect summe of Christian doctrine and direction of faith yet I bring no reason of any moment to proue it Whereas yet in the place cited by him I haue these wordes contayning in them as I suppose a strong proofe of the thing questioned Who seeth not that the Evangelists writing the history of CHRISTS life and death St Luke in the booke of the Acts of the Apostles describing the comming of the Holy Ghost the admirable gifts and graces powred vpon the Apostles and the churches founded and ordered by them and Saint Iohn writing the Revelations
that they are not beleiued by the Church or they shal be shewed him in those Epistles Wherfore let vs see what he hath more to say One of the Apostolicall Epistles he saith is lost namely that which Paul wrote to the Laodiceans in which there might be something necessarily to be beleeued that is not fouÌ„d in any other book of the New Testament Therefore it may be thought that there is some want imperfection in the books of the New Testament This truly is a very idle and and silly obiection for though there was a certaine Epistle to the Laodiceans carried about and read by some in auncient times yet as Hierome testifieth it was exploded by all and Chrysostome and Theodoret are of opinion that Paul neuer wrote any Epistle to the Laodiceans but that the Epistle hee speaketh of was written from Laodicea or by the Laodiceans to informe him of the state of things amongst themselues or amongst the Colossians by whom hee would haue it read And Cardinall Baronius himselfe approueth their opinion rather then the other That which he hath of my admitting traditions I will answere when I come to examine his next section §. 8. IN his next section he hath these words Barlow and Field two famous English Protestants admitte certaine Apostolicall traditions And farther hee addeth that I allow of certaine rules for the discerning of Apostolicke traditions from such as are not such Whereunto wee answere that wee admit sundry kindes of tradition and yet deny that any thing concerning fayth or the necessary direction and information of mens manners is to bee beleeued and receiued that is not written For we say nothing was deliuered by tradition but the bookes of Scripture thinges in some sort therein contayned and thence deduced and certaine dispensable obseruations not at all or hardly to be discerned from Ecclesiasticall constitutions Neither is it new or strange that wee should admit some kinds of traditions For Kemnitiuâ—… acknowledgeth all those kinds that I meÌ„tion which will no way help the Papists For the question between theÌ„ vs is not whether there be any traditions or not For it is most certaine that the bookes of Scripture are deliuered by tradition But it beeing â—…upposed that the holy men of God taught immediately by Christ his Sonne â—…ded certaine bookes to posterities and agreed on which those bookes are whâ—…her they containe all thinges necessary to bee knowne and practised by Christian â—…en for the attayning of euerlasting life and saluation Wee say they doe they deny it Yet will the Treatiser proue from hence contrary to my assertions that according to my owne grounds tradition is the very foundation of my faith For if Protestantes receiue the number names of the Authours and integrity of the parts of bookes divine and canonicall as deliuered by tradition as I say they doe and if without tradition wee cannot know such diuine bookes hee thinketh it consequent that tradition is the ground of our faith But indeede there is no such consequence as hee imagineth For it is one thing to require the tradition of the church as a necessary meaâ—…s whereby the bookes of Scripture may be deliuered vnto vs and made known another to make the same tradition the ground of our faith seeing in the judgment of the Treatiser himselfe euery thing is not the ground of our saith builded vpon Scripture without which we cannot know the Canonicall bookes of Scripture from such as are not of that ranke As it is euident in that he distinguisheth the groâ—…d of our faith reason of our beleeuing from the condition required to the producing of such an act of fayth denying the churches proposing of things to bee beleeued to be the ground of our faith and yet requiring it as a necessary condition without which ordinarily men cannot beleeue So that though we know the names of the writers of the books of holy Scripture by tradition and that there were no more bookes nor no more partes of bookes of this kinde left to posterities by the Apostles but such as the church deliuereth to vs yet it is not consequent that wee haue no other ground of our perswasion that the bookes deliuered to vs and the parts thereof are canonicall but tradition for the euidence of diuine power and majesty shewing it selfe in them more then in all humane compoÌ„sitions whatsoeuer proueth them to haue proceeded from the immediate inspiration of the holy Ghost breathing in them nothing but heauenly grace The words of holy Scripture sayth Picus Mirandula are rude and plaine but full of life and soule they haue their sting they pierce and enter in euen to the most secret spirit and strangely transforme him that with due respect readeth them and meditateth on them And besides there are sundry diuine and conuincing reasons that the summe of Christian doctrine contayned in these bookes is nothing else but heauenly truth and being without the compasse of that wee naturally vnderstand reuealed trueth So that the Treatiser doth greatly forget himselfe when hee pronounceth it to bee false that I say that the Scriptures winne credit of themselues and yeelde sufficient satisfaction to all men of their diuine truth This is the summe of all that hee hath of traditions For where hee saith I affirme that without the Creed of the Apostles wee cannot know the Scriptures to bee of God hee sheweth himselfe to care little whether that hee writeth bee true or false For I no where haue any such thing but where hee saith I affirme that Papists make traditions Ecclesiasticall equall with the written word of God and that this is one of my ordinary vntruths hee deserueth a sharper censure For if the Reader be pleased to peruse the place cited by him hee shall finde that I say no such thing nor any thing that the Pope himselfe can possibly dislike For deliuering the opinion of Papists touching traditions their diuerse kindes and the credit that is to bee giuen vnto them I shew that they make diuine traditions equall with the words precepts and doctrines of Christ left vnto vs in writing apostolicall with the written precepts of the Apostles and ecclesiasticall with the written precepts of the Pastours of the Church confessing that there is no reason why they should not so doe if they could proue any such vnwritten traditions Is this to say that Papists make Ecclesiasticall traditions equall with the written Word of God Is this one of my ordinary vntruthes or rather is not this a bewraying of an extraordinary impudency in him that so saith Surely I feare the Reader will haue a very ill conceipt of him vpon the discerning of this his bad dealing Yet hee goeth forward charging Mee that I make the baptisme of Infants to be an vnwritten tradition whereas yet he knoweth right well that howsoeuer I grant it may be named a tradition in that there is no expresse precept or
heart that they may discerne see the light of heauenly truth it is evident that in Augustines judgment the authority of the Church serueth but as an introduction that the thing which right beleeuers rest vpon is of a higher nature to wit the discerning of heauenly truth Wherefore finding himselfe too weak to giue any substantiall answer he betaketh himselfe to a most silly exception pretending that I haue not truly translated these words of Augustin praesto est authoritas quā partim miraculis partim multitudine valere nemo ambigit authoritie is ready at handwhich standeth vpō 2 things the one the greatnes of miracles done the other multitude Is this a false translatiō hath the authority of the church that force which it hath to moue mē to beleeue partly by reasō of miracles partly by reasō of multitude may it not be truly said that it standeth partly vpon the greatnes of miracles wrought partly vpō multitudes but valere doth not signifie to stād vpō it is true it doth not yet what boy in the Grāmer School will not laugh at him for thus childishly demeaning himself for what man of vnderstāding would cal men to cōster euery word precisely as it importeth by it selfe without consideration of the coherence it hath with other in the same sentence Besides this place of Aug. there is another cited by Me out of Hugo where he maketh 3 sorts of beleeuers whereof the first are such as are moued out of piety to beleeue which yet discerne not by reason whether the things they beleeue are to bee beleeued or not The second such who by reason approue that which by faith they beleeue The third sort are such as by reason of the purity of their heart conscience begin inwardly to taste what by faith they beleeue This place maketh strongly for the confirmation of that I say that the evidence of sundry things in the light of faith and grace is that formall reason which assureth vs of the truth of them For heere Hugo affirmeth that the best sort of beleeuers doe approue by reason or by taste invvardly discerne the things they beleeue to be true So that such approbation or spiritual taste is the reason of their perswasion of the truth of these things To this authoritie the Treatiser hath nothing to say but that it maketh nothing to the purpose and that if I meant to translate the vvords of Hugo I haue not exactly translated thē Whether the saying of Hugo be to the purpose or not I vvill leaue it to the iudgment of the Reader but as for his other exception I vvould haue him knovv and any sensible Reader vvill very easilie discerne that I meant not exactlie to translate his vvordes but at large to set downe the intent driftes of them which I haue most truely performed and therefore hee doth Me wrong when hee saith I deale corruptly vntruly In the third place hee endeauoureth to make his Reader beleeue there is a contrariety betweene Me and Luther Brentius in that Luther with whom Brentius seemeth to agree maketh the Scripture to be of it self a most certaine most easie and most manifest interpreter of it selfe prouing judging and enlightning all things I acknowledge many difficulties in it But if the Treatiser had beene pleased to haue taken thinges aright he could not but haue seene that Luther also acknowledgeth manifold difficulties in the Scripture yea hee doth see it and acknowledge it and yet will not see it and therefore that he bee not contrary to himselfe when he affirmeth that the Scriptures are easie interpret themselues and judge and enlighten all thinges he must bee vnderstood to meane that notwithstanding some difficulties they are not so obscure and hard as that Heretiques may wrest and abuse them at their pleasure and noe man bee able to conuince them out of the euidence of those sacred writings as the Romanistes imagine but that wee may bee so assured out of the Scripture it selfe and the nature of the thinges therein contained that wee haue the true meaning of it that wee neede not altogether to rest in the authority of Church which explication of Luthers words the Treatiser might haue found in the place cited by him if hee had beene pleased and so haue omitted the vrging of this imagined contradiction §. 3. The 4. thing that he proposeth which cōcerneth me is that I mentiō a rule of faith according to which the Scriptures are to be interpreted which if we neglect al other considerations are insufficient the like he alleageth out of the Harmony of confessions whence he inferreth that we admit another guide in interpreting the Scripture besides the letter of the Scripture But hee should knowe that the rule of faith mentioned by me deliuered to vs from hand to hand by the guides of Gods Church containeth nothing in it but that which is found in Scripture either expressely or by necessary implication so that though wee admitte another guide in the interpretation of of Scripture besides the bare letter yet wee admitte noe other but that forme of Christian doctrine which all right beleeuing Christians taught by the Apostles and Apostolique men haue euer receiued as contained in the Scripture and thence collected To this hee addeth an excellent obseruation which is that I seeme to confesse that Saint Paul sometimes by the workes of the Law vnderstandeth the workes of the Law of Moses in that I say that that Apostle pronounceth that the Galathians were bewitched and that if they still persisted to joyne circumcision and the workes of the Law with Christ they were fallen from grace and Christ could profit them nothing But hee needed not thus to mince the matter for I willingly confesse that Paul not sometimes onely but euer vnderstandeth by the workes of the Lawe the workes of Moses Law Neither can there any thing be inferred thence for the Papists or against vs. For whereas by the workes of the Lawe some vnderstand those workes which the ceremoniall Lawe prescribed other such as the morall Lawe requireth and and a third sort such as by terror it worketh in men or causeth them to worke without any chaunge of the heart which cannot be wrought but only by grace the Papists think that whē the Apostle sayth we are iustified by faith without workes he excludeth not such works as the Morall Law requireth but such as the ceremoniall Law prescribeth and the morall Law worketh in men we teach that he excludeth all these So that a man repenting and beleeuing may bee saued though hauing neuer done any good worke he be taken out of this world before he can do any It is true indeede that good workes do necessarily follow iustification if time do serue and opportunity bee offered yet are they no meritorious causes of saluation But the Treatiser will proue out of that which I haue written that they are meritorious that
bring vs forth vnlesse her pappes doe giue vs sucke and vnlesse shee keepe vs vnder her custodie and gouernement till hauing put off this morâ—… flesh we become like the Angels in Heauen Adde hereunto saith he that ouâ—…â—…r lappe and bosome there is no remission of sinnes nor saluation to be looked for as both Esaias and Ioel testifie to whom Ezekiel subscribeth when hee denounceth they shall not bee reckoned amongst the people of God whom he excludeth from eternall life The onely thing that is any way doubtfull is how far we are bound to rest in the iudgment of the church For the clearing whereof the Author of these proofes hauing taken so much paines to reade ouer my bookes of the church to take some advantage by them against the truth of Religion professed amongst vs might haue beene pleased to remember those different degrees of obedience which wee are to yeeld to them that commaund teach vs in the church of God Which I haue noted in the Fourth Booke and fifth chapter out of Waldensis excellently described and set down by him in this sort We must saith he reuerence and respect the authority of all Catholique Doctors whose doctrine and writings the church alloweth We must more regard the authority of Catholique Bishops more then these the authority of Apostolique churches amongst them more specially the church of Rome of a generall councell more then all these yet must wee not so listen to the determinations of any of these nor so certainely assent vnto them as to the things contained in Scripture or beleeued and taught by the whole vniuersall church that hath beene euer since the Apostles times but as to the instructions of our elders and fatherly admonitions and directions wee must obey without scrupulous questioning with all modesty of minde with all good allowance acceptation and repose in the words of them that teach vs vnlesse they teach any thing which the higher and superiour controlleth And yet if they doe the humble and obedient children of the church must not insolently insult vpon them from whom they are forced to dissent but they must dissent with a reverent child-like and respectfull shamefastnesse And else-where hee saith The church whose Faith neuer faileth according to the promise made to Peter who bare the figure of the church when CHRIST saide vnto him I haue prayed for thee that thy faith faile not is not any particular church as the church of Africa within the bounds whereof Donatus did include the whole nor the particular Romane church but the vniuersall church not gathered together in a generall councell which hath sometimes erred as that at Ariminum vnder Taurus the gouernour and that at Constantinople vnder Iustinian the yonger but it is the catholique church dispersed through the whole world from the baptisme of CHRIST vnto our times which doeth vndoubtedly holde the true faith and faithfull testimony of Iesus Yea the same authour is of opinion that though it argue great contumacy for a man to dissent from a generall Councell without conuincing reason yet not perfidious impiety vnlesse he know or might know if the fault were not in himselfe that in so dissenting hee dissenteth from the Scripture or the determination of the vniuersall Church that hath beene since the Apostles times which onely is absolutely priuiledged from erring Thus then I hope the indifferent Reader will easily discerne that hitherto the authour of Protestant proofes hath found no proofe for Romish religion in any thing that I haue written let vs come therefore to the second chapter CHAP. 2. IN the second chapter wherein he endeauoureth to proue by the testimonies of Protestants that the Romane Church euer was and still is the true Church of Christ he citeth foure things as written by mee The first is touching the supreme binding commanding authority that is in the Church His words are these Doctour Field writeth that the supreame binding commanding authority is onely in Bishops in a generall Councell The second is touching the definition of the church set downe in the Articles of religion Art 19. that it is the congregation of faithfull ones in the which the pure word of God is preached and the Sacraments duely administred according to Christs institution in all those thinges that of necessity are requisite to the same whereunto he saith I agree The third is that the true Church of God is subiect vnto errours of doctrine which are not fundamentall The fourth that the Romane Church is the true Church of God His words are these I thinke no man will deny the Church of Rome to be the same it was at the comming of Luther and long before and Doctor Field writeth that the Romane and Latine Church continued the true Church of God euen till our time And again We doubt not but the Church in which the Bishop of Rome exalted himselfe with more then Lucifer like pride was notwithstanding the true Church of God that it held a sauing profession of the trueth in Christ and by force thereof conuerted many countries from error to the way of truth and he farther acknowledgeth with Doctor Couel others that Luther and the rest of his religion were baptized receiued their Christianity ordination and power of ministery in that Church as the true visible and apparant Church of Christ. Hee telleth farther that divers of the Romane Church not only of the ignorant but of the best learned were saued and are Saints in heauen These are his allegations Now let vs see what is to be said vnto them Touching the first it is most vndoubtedly true that the supreame and highest externall binding commanding authority is onely in Bishops and others assembled in a generall Councell but what will he inferre from hence All men saith he doe know Doctor Sutcliffe with others acknowledge that the Protestants haue had no such councell and what then therefore they are not the Churches of God O impious and wicked conclusion For hereby all the churches of the world 300. yeares after Christ are proued not to haue beene the true churches of Christ seeing as it is euident there was no generall Councell all that while so that Christianity was rent into factions for want of this remedy as Isidorus testifieth But saith hee the Protestant Relatour of religion teacheth that this preheminence meanes and remedy is onely in the Church of Rome This is most false for howsoeuer he thinketh it not impossible for the Romanists to haue a generall Councel of those of their own faction yet he knoweth it lieth not in them to procure a Councell absolutely generall or Oecumenicall Nay we see that for many hundred yeares there hath not beene any generall Councell of all Christians wherin a perfect consent and agreement might be setled but the greatest parts of the Christian world haue remained diuided from the Romane Church for the space of 6. or 7. hundred yeares If the Author of these proofes shall say they
Apostles and in many places we finde the same to haue beene done rather for the honour of Priest-hood then the necessity of any Law otherwise if the Spirit descend not but onely at the prayer of the Bishop they are to be lamented who in villages castles and remote places baptized by Priests or Deacons dye before they are visited by the Bishop and then follovve these words The safety of the Church depends on the dignity of the chiefe Priest to whom if an eminent power be not giuen there will bee as many schismes in the Church as there are Priests So that this is that which he saith that it is rather for the honour of the Bishop or chiefe Priest of each Church that the imposition of hands vpon the baptized is reserued vnto him alone then the necessity of any law because if he had no such preeminences things peculiarly reserued vnto him in respect whereof he might be greater then the rest of the Priests Ministers in the Church there would be as many schismes as Priests and hence he saith it commeth that without the command of the Bishop or chiefe Priest neither Priest nor Deacon haue right to baptize So that it is manifest the chiefe Priest he speaketh of whose power is eminent peerelesse is so named in respect of other Priests in the same church that may not so much as baptize without his mandate not in respect of the pastors of the whole vniuersall church Wherefore if this pamphleter would haue dealt truly honestly he should haue said VVhereas heretofore some vnchristian Sermons books termed the Bishop of Rome the great Antichrist we shal now receiue a better doctrine more religious answer that there must be one chiefe Priest or Bishop in euery Diocesse hauing a more eminent authority then the rest then whereas men now detest his falshood they would but onely haue laughed at his folly But let vs come to his second allegation and see if there be any more truth in that then in this His wordes are these Doctor Field telleth vs from Scripture that Christ promised to build his Church vpon Saint Peter then no Christian will doubt vnlesse he will doubt of Christs truth and promises but it was so performed Let the reader peruse the place and hee shal find that I doe not tell them from Scripture that CHRIST promised to builde his Church vpon Peter as this man adding one falshood to another most vntruely sayth I doe but onely cite a place of Tertullian to proue that nothing was hid from the Apostles that was to be reuealed to after-commers where hee hath these words What was hidden and concealed from Peter vpon whom Christ promised to build his Church from Iohn the Disciple hee so dearely loued that leaned on his breast at the mysticall supper and the rest of that blessed company that should be after manifested to succeeding generations But he will say that I approue the saying of Tertullian and therefore thinke the Church was built vpon Peter Truly so I doe but I thinke also as Hierome doth that it was built no more vpon him then vpon all the rest and therefore the supremacy of Peters pretended successour will not bee concluded from thence Dicis saith Hierome super Petrum fundatur Ecclesia licet idipsum in alio loco super omnes Apostolos fiat Super omnes ex aequo Ecclesiae fortitudo solidatur that is Thou wilt say the Church was built vpon Peter It is true it was so but we shall find in another place that it was builded vpon all the Apostles Surely the firmenesse of the Church doth equally stay and settle it selfe vpon them all This is so cleare and evident that Bellarmine himselfe confesseth that all the Apostles may be said to haue beene foundations of the Church and that the Church may bee truely said to haue beene built vpon them all First because they preached Christ to such as had not heard of him before and were the first that founded Christian Churches Secondly in respect of their doctrine which they learned by immediate reuelation from the Sonne of God in which the Church is to rest as in the ground and rule of her faith Thirdly in respect of gouernmēt in that they were all heads rulers of the vniuersal Church Thus wee see if I had told them out of Scripture that Christ promised to build his Church on Peter our Aduersaries could not from thence haue inferred the supremacie of the Pope his pretended Successour Wherefore let vs come to his next allegation His words are Doctor Field and the rest doe ordinarily yeelde that the Romane Church continued the true Church of God till the yeare of Christ sixe hundreth and seauen when Bonifacius the Pope there claimed as they say supremacie first in the Church This is a meere imagination of his own for I no where speake of the Churchcōtinuing till the time of Bonifacius the Pope or till the yeare sixe hundred and seauen as if it had then ceased and therefore hee doth not here cite any page of my booke as in other places but citeth it at large But saith hee Doctor Field plainly acknowledgeth that the supremacy belonged to the Popes of Rome before the first Nicene Councell and then by the rules which hee giueth to knowe true traditions custome of the Church consent of Fathers or an Apostolicall Churches testimony this must needes bee of that first kinde and then of equall authority with Scripture as hee acknowledgeth of such traditions Such is the intollerable impudency of this man that I protest I canne scarce beleeue mine owne eyes or perswade my selfe that hee writeth that which I see hee doth For doe I any where acknowledge the supremacy belonged to the Popes of Rome before the Nicene Councell Nay doe I not in the place cited by him say that before the Nicene Councell there were three principall Bishoppes or Patriarches of the Christian Church to witte the Bishoppes of Rome Alexandria and Antioche as appeareth by the actes of the Councell limiting their bounds Had these their bounds limited and set vnto them and was there one of them an vniuersall commander If hee say I acknowledge the Bishop of Rome was in order and honour the first amongst the Patriarches before the Nicene Councell and thereupon inferre that I acknowledge his supremacie and commaunding power ouer the rest hee may as well inferre that I giue to the Bishop of Alexandria a commanding authority ouer the Bishoppe of Antioche because before the Nicene Councell he was before him in order and honour That which hee addeth as a Corollary that by the rules I giue to know true traditions this must bee of that kinde and cōsequently of equall authority with Scripture argueth in him a greater desire of saying something then care what he saith For first it no way appeareth out of any thing that I haue said touching the primacy of the Pope before the
truth whose communion we must embrace follow her directions rest in her iudgement liuing and dying therein to haue eternall life men might here by my censure and advice confine themselues and wade no further in so many intricate controversies of religion the second that I am or must bee of opinion that all those bookes which the church of Rome receiued for canonicall are indeede canonicall For answere to the former of these allegations First I professe before God men and Angels that I neither do nor euer did thinke the present Romane church to be the true church whose communion wee are bound to embrace but an hereticall church with which we may not communicate Secondly I professe in like sort that though I did and doe acknowledge the church wherein our Fathers liued before Luthers time to haue beene the true church of God in respect of the best and indeede the principall parts thereof which held a sauing profession of the truth in Christ howsoeuer many and they greatly prevailing erred damnably yet I neuer thought it to be that church in whose iudgement we are to rest without any farther doubt or question nor that it was safe to follow the greater part of the guides and rulers of it but the church in whose iudgement wee must absolutely and finally rest is that whole and entire societie of Holy ones which beginning at Hierusalem and filling the world continueth vnto this day To refuse the iudgement of this church or to resist against any thing deliuered ab omnibus ubique semper in all places at all times by all Christian pastors and people not noted for heresie or singularitie were extreame folly and madnesse so that as I noted in answer to the first chapter out of Waldensis it is not any particular church as the church of Africa nor the particular Romane church but the vniuersall church not gathered together in a generall councell which hath sometimes erred but the whole catholique church dispersed through the world from the baptisme of Christ vnto our times which doth vndoubtedly holde the true faith and faithfull testimony of IESVS and in whose iudgement we must absolutely rest without any farther question oâ—… doubting and hereunto agreeth t Vincentius Lirinensis prescribing this course to bee followed in matters questioned touching faith and religion If errour creepe into one part of the Church we must looke vnto other that still are sound and pure if into almost the whole present church we must looke vp higher into former times and the resolutions of them that haue beene since the Apostles times Thus I hope the Reader will easily perceiue that this first allegation is friuolous For I doe not thinke the present Church of Rome to be the true church of God whose communion we must embrace nor that the particular Romane church when it was at the best was that church in the judgement whereof we are absolutely to rest and therefore let no man confine himselfe here without farther wading into particular controuersies but let euery man as he tendreth the saluation of his owne soule looke to the judgement of other churches also and to the resolutions of former times Now let vs proceede to his second allegation concerning canonicall and apocryphall bookes of Scripture His words are The Protestant surueyor of the Communion-booke affirmeth plainely that the Protestants of England must approue for Canonicall all those bookes which the Romane Church doth and Doctour Field is of the same opinion or must be for thus he writeth The ancient and true-beleeuing Iewes before the comming of Christ especially such as liued in Greece and nations out of Iury commonly called Hellenists receiued those bookes for canonicall Scripture It is well hee saith not absolutely that I am of that opinion but that I am or must be for he is well assured I am not but he knoweth how to force me to bee whether I will or not by falsly reporting my wordes and making me say that I neuer thought nor said For doe I any where say the ancient and true â—…euing Iewes before the comming of Christ receiued those bookes for canonicall especially such as were dispersed among the Gentiles No surely but the contrary namely that the ancient church of the Iewes did receiue those only as diuine and canonicall which we doe and not those other in question I am verily perswaded these men thinke lying to be no sinne for otherwise it were not likely that bragging so much of their good workes and trusting to the merit thereof they would wittingly runne so often into such a sinne as we silly men thinke it to be and as the spirit of God assureth vs it is being of the number of those that shut men out of the kingdome of God and Christ according to that in the Reuelation Without shall be dogges and inchanters and whore-mongers and murtherers idolaters and whosoeuer loueth or maketh lies But let vs see if hee deale not better in that which followeth Surely no hee is constant and euer like himselfe for hee saith Doctour Field writeth thus The ancient and true-beleeuing Iewes before the comming of Christ especially such as liued in Greece and nations out of Iury commonly called Hellenists receiued those bookes for canonicall Scripture and to vse his owne wordes Hence it came that the Iewes deliuered a double canon of Scripture to the Christian Churches Surely this is not to vse but to abuse my words For I was not so senselesse as to say the auncient and true-beleeuing Iewes receiued the bookes in question for Canonicall and that thence it came that they deliuered a double Canon of Scripture to the Christian Churches For if the Iewes generally had receiued all these bookes for canonicall but especially the Hellenists then they could not haue deliuered a double canon of Scripture but one onely Wherefore my words are not as hee reporteth them but hauing spoken of the 22 bookes of the old Testament I adde These onely did the auncient Church of the Iewes receiue as diuine Canonicall and that other bookes were added vnto these whose authoritie not being certaine and knowne are named Apocryphall fèll out in this sort The Iewes in their latter times before and at the comming of Christ were of two sorts some properly named Hebrewes commorant at Hierusalem in the holy land other named Hellenists Iewes of the dispersion mingled with the Grecians these had written sundry bookes in Greeke which they made vse of together with other parts of the old Testament which they had of the translation of the Septuagint but the Hebrewes receiued onely the 22 bookes before mentioned Hence it came that the Iewes deliuered a double Canon of the Scripture to the Christian Church the one pure indubitate diuine which is the Hebrew Canon the other in Greeke inriched with or rather adulterated by the addition of certaine other bookes written in those dayes when God raised vp no more Prophets among his people So that the
Iewes being of two sorts Hebrewes and Hellenistes The Hebrewes deliuered to the Christian church onely the 22 bookes of the old Testament whereof there is no question to bee the absolute rule and Canon of our faith and tooke no notice of the bookes now in question But the Hellenists deliuered with them these also that are questioned if not to be the canon of our faith yet to be a canon and rule of direction for matters of conuersation and manners and to bee read at least ad aedificationem plebis for the edification of the people though not for confirmation of matters of doctrine And truely I am perswaded it cannot bee proued that the Hellenists euer receiued these bookes in question as any part of the canon of faith or absolutely canonicall but in a sort only in that they containe a good direction of mens manners But saith hee D. Field speaking of this volume of the Hellenists addeth These bookes which are doubted of ioyned in one volume with those 22 whereof there is no question were translated out of Greeke into Latine and read by the Latine Church in that translation and intreating of Saint Augustine and the Latine Fathers especially in Africa and the third Carthaginian Councell writeth thus They reckon the bookes of Scripture according as they found them in vse in the Latine Church then Doctour Field hath absolutely granted that in the Latine Church vnder which England is these Scriptures were euer esteemed as Canonicall They seeme greatly to desire to end the controuersies betweene them and vs by publicke disputation and challenge vs in such sort as if we durst not shew our selues where they should appeare but surely if they performe no more when they come to disputing then they doe when they write nor bring no better arguments when they oppose in our schooles then they publish in their bookes the very boyes in our Vniuersities will hisse them out For how will this consequence euer be made good Augustine and the Africanes in the third Councell of Carthage reckon the bookes of Scripture as they found them joyned in one volume translated out of Greeke into Latine not exactly noting the difference that is betweene them and so seeme to admitte into the canon those bookes which wee reiect therefore the bookes which wee reiect were euer esteemed to bee canonicall in the Latine church seeing Hierome at the same time translating the Scriptures out of Hebrew exactly learning which bookes pertained to the Hebrew canon reiected all besides the 22 Hebrew bookes as the Grecians did before him and as after him almost all men of note in the Latine church did But hee will say Augustine and the Africanes found the bookes reiected by vs in vse in the Latine church as well as the other which wee admit to be canonicall therefore they were euer esteemed to be canonicall in the Latine Church vnder which England is This proofe is too weake for as I haue noted in the place cited by him the prayer of Manasses confessed by our Aduersaries to bee Apocryphall the third and fourth of Esdras and the booke called Pastor were likewise in vse in the Latine Church that is read by them of the Latine church cited by them in their writings and many things translated out of them into the publicke prayers liturgie of the church yet will it not follow that these bookes were euer esteemed as canonicall in the Latine church vnder which England was It is true indeede that Augustine when hee was blamed for citing some testimonies out of the bookes reiected by vs defended his so doing by the practise of the church which had anciently read the same in her publicke assemblies but not much pressing the authoritie of them saith hee can proue the things for proofe whereof he alleaged those bookes out of other that are not doubted of So that Caietanes opinion is not improbable that Augustine did not thinke these bookes to be absolutely canonicall but in a sort onely in that they containe many godly instructions and a good direction for mens manners That which hee addeth in the last place that these controuersed bookes being translated out of Greeke into Latine with the other originally written in Hebrew were in likelihood first deliuered by the Hellenists or Iewes of the dispersion to the Greeke Churches as being in Greeke amongst them is to no purpose For though we should graunt they were so deliuered all together yet they of the Greeke Church hauing an eye to the Canon of the Hebrewes put a difference betweene the one and the other and neuer accounted these to bee canonicall as I haue largely proued out of the testimonies of Melito Origen Athanasius Nazianzen Cyrill Epiphanius and Damascene Thus haue we examined the allegations of this chapter and found them very weake and frivolous CHAP. 5. IN the fifth chapter hee vndertaketh to proue that Protestants confesse the vulgar translation to bee the best and their own the worst But because he alleageth nothing to this purpose out of any thing that I haue written I will passe from this to the next not doubting but they who are wronged by him will make him know that he vndertaketh much and proueth little CHAP. 6. IN the sixth chapter wherein he vndertaketh to proue by the confession of Protestants that the true lawfull and iuridicall exposition of Scriptures is in the Romane Church not with the Protestants he endeauoureth to shew that I confesse so much His words are these D. Field confesseth that neither conference of places nor consideration of the Antecedentia Consequentia nor looking into the originals are of any force vnlesse we finde the things which we conceiue to be vnderstood meant in the places interpreted to be consonant to the rule of faith therefore hee confesseth that the warranted exposition of Scripture belongeth to the Romane church This consequence I deny as strange absurd wherefore let vs see if he make any shew of prouing it He addeth that I teach the rule of faith must be tryed either by the generall practise of the Church the renowned of all ages or the Pastors of an Apostolicall Church which as the world can witnesse no Protestant can make claime vnto as if from hence it would follow which is the thing he goeth about to proue or else he doth nothing that all warranted exposition of Scripture belongeth to the Romane Church Whatsoeuer become of the consequence of this argument there are many exceptions to be taken to the antecedent of it For first I doe not giue these three rules whereof he speaketh whereby to know the rule of faith but to know true traditions from false Secondly I do not say the generall practise of the Church the renowned of all ages the Pastors of an Apostolicall church are the rules whereby true traditions may be knowne from false but the generall practise of the church frō the beginning the report testimony of the most renowned
and so much to be desired yet if they cannot bee had the truth may be found out by other meanes yea haue not the Fathers in factious times complained that they neuer saw good end of any councell and yet were resolued in matters of the faith and able to settle others also CHAP. 7. IN this chapter wherein he indeauoureth to shew that traditions are of equall authoritie with Scripture and yet proue the Romane Religion he hath these wordes The dignity and authority of vnwritten and Apostolicall traditions being lawfully proued was euer esteemed such that M. Wootton affirmeth out of all question we are bound to keep them and telleth that M. Perkins was of the same minde This is an ill beginning for whereas he should proue that the Apostles deliuered some matters of faith by bare tradition without writing hee bringeth forth some that say if it could be proued that any thing was so deliuered it were to bee receiued with no lesse regard then if it had beene written which is as if a man should vndertake to proue out of Paules Epistles that the Angels in Heauen and the Apostles of CHRIST are to bee anathematized and accursed because hee saith If wee or an Angell from heauen preach any other doctrine then that yee haue receiued holde him accursed Wherefore to helpe the matter and to make some shew at the least whereas wee say If any thing could bee proued to haue beene deliuered by the Apostles by tradition it were no lesse to be esteemed then things of the same nature written by them hee citeth our words as if we confessed there were certaine vnwritten Apostolicall traditions which were euer esteemed equall with the Scripture but not before they were proued to bee such D. Field saith he speaketh of such traditions in these words There is no reason but these should be equall with Scripture for it is not the writing that giueth these things their authoritie but the worth and credite of him that deliuereth thē though but by word and liuely voice onely In this allegation he wrongeth me no lesse then in other before for these are not my words as he vntruely affirmeth against his owne knowledge but speaking of the diuerse kindes of vnwritten traditions imagined by the Papists I say All these in their seuerall kindes they make equal with the words precepts doctrines of Christ the Apostles and Pastors of the Church left vnto vs in writing neither is there any reason why they should not doe so if they could proue any such vnwritten verities for it is not the writing that giueth things their authoritie but the worth and credite of him that deliuereth them The onely doubt is whether there be any such traditions or not Is this to acknowledge that there are vnwritten traditions of equall authoritie with the Scriptures If one of his fellowes should tell him if he were Pope he could not erre would he inferre his fellow were so mad to thinke he could not erre that doth nothing else but erre and mistake all that he citeth But he saith I adde that the perpetuall virginity of our Lady was a tradition only receiued by such authority so do other Protestants that both they I acknowledge Heluidius was condemned of heresie iustly for denyall thereof which could not be except to deny the doctrine of true traditions were to deny the word of God in their iudgements This is an other notable and shamelesse falsification For I neither say the perpetuall virginity of our Lady was a tradition nor that Heluidius was condemned and that iustly for the deniall thereof but my wordes are The Canon of Scripture being admitted as deliuered by tradition though the Diuine trueth of it bee in it selfe cleare not depending of the Churches authority there is no matter of Faith deliuered by bare and onely tradition as the Romanists imagine The onely cleare instance they seeme to giue is touching the perpetuall virginity of Mary which they say cannot be proued by Scripture and yet is necessary to bee beleeued But they should knowe that this is no poynt of Christian faith That shee was a virgine before in and after the birth of Christ wee are bound to beleeue as an article of our faith and so much is deliuered in Scripture and in the Apostles Creede but that shee continued so euer after is a seemely trueth fitting the sanctitie of the blessed virgine and is de pietate but not de necessitate fidei Neither was Heluidius condemned of heresie for the deniall hereof but by such as thought it might bee proued out of Scripture or by such as detested and condemned his madnesse and desperate singularity in pertinaciously vrging the deniall of it vpon mis-construction of Scripture as if the deniall of it had beene a matter of faith And surely whatsoeuer this man thinke to the contrary Melchior Canus is of opinion that the perpetuall virginity of Marie the mother of our Lord is not beleeued onely or principally as deliuered by tradition but that the very consideration of the respect that was due to so sanctified a vessell of the incarnation of the Sonne of God as was her body would make vs perswade our selues shee neuer knew man after she was so much honoured as to be the mother of God This consideration no doubt moued the Fathers to be of this opinion rather then any tradition In the next place hee setteth downe my discourse and diuision of traditions approued by Protestants in the twentieth chapter of my fourth booke of the Church leaving out diuerse thinges in setting downe the same for his most aduantage as the Reader will easily perceiue if hee peruse the place But to what purpose hee produceth this discourse diuision of mine I know not For first if he thinke that I now yeeld more vnto thē in the matter of traditions thē our Diuines heretofore haue done as he seemeth to doe in that he saith though vntruly that I preuent and confute the vsuall objections of Protestants about the doctrine of traditions he is greatly deceiued For Chemnitius in his Examen of the Tridentine Councell admitteth all those kinds of traditions which I haue deliuered I will set down his discourse in his own words that the reader may see he saith fully as much as I haue done Primum genus traditionum est quòd Apostoli tradiderunt doctrinam viuâ voce sed illa postea in scriptura literis consignata est Secundum genus traditionum est quòd Libri Scripturae sacrae non interrupt â serie temporum sicut Augustinus loquitur certa connexionis successione ab Ecclesia custoditi fideliter ad posteros transmissi nobisque quasi per manus traditi sunt Tertium genus traditionum constituimus illud de quo loquuntur Irenaeus lib. 3. Tertullianus de Praescript Recitant autem quid sit illud quod ex traditione probant sunt illi ipsi articuli fidei
and the two first kindes thereof 432. Chap. 14. Of the third kind of communication of properties and the first degree thereof 434. Chap. 15. Of the third kind of communication of properties and the second degree thereof 438. Chap. 16. Of the worke of Mediation performed by Christ in our nature 441. Chap. 17. Of the things which Christ suffered for vs to procure our reconciliation with God 445. Chap 18. Of the nature and quality of the passion and suffering of Christ. 450. Chap. 19. Of the descending of Christ into hell 453. Chap. 20. Of the merit of Christ of his not meriting for himselfe his meriting for vs. 464. Chap. 21. Of the benefites which we receiue from Christ. 469. Chap. 22. Of the Ministery of them to whom Christ committed the publishing of the reconciliation between God and men procured by him 471. Chap. 23. Of the Primacie of power imagined by our Aduersaries to haue beene in Peter and their defence of the same 479. Chap. 24. Of the preeminence that Peter had amongst the Apostles and the reason why Christ directed his speeches specially to him 486. Chap. 25. Of the distinction of them to whom the Apostles dying left the managing of Church-affaires and particularly of them that are to performe the meaner seruices in the Church 488. Chap. 26. Of the orders and degrees of them that are trusted with the Ministery of the word and Sacraments and the gogouernment of Gods people and particularly of Lay-elders falsely by some supposed to bee Gouernours of the Church 493. Chap. 27. Of the distinction of the power of Order and Iurisdiction and the preeminence of one amongst the Presbyters of each Church who is named a Bishop 497. Chap. 28. Of the diuision of the lesser titles and smaller Congregations or Churches out of those Churches of so large extent founded and constituted by the Apostles 501. Chap. 29. Of Chorepiscopi or Rurall Bishops forbidden by old Canons to encroach vpon the Episcopall office and of the institution necessary vse of Archpresbyters or Deanes 504. Chap. 30. Of the forme of the gouernement of the Church and the institution and authority of Metropolitanes and Patriarches 510. Chap. 31. Of Patriarches who they were and the reason why they were preferred before other Bishops 515. Chap. 32. How the Pope succeedeth Peter what of right belongeth to him and what it is that he vniustly claimeth 518. Chap. 33. Of the proofes brought by the Romanists for confirmation of the vniuersality of the Popes iurisdiction and power 521. Chap. 34. Of the pretended proofes of the Popes vniuersall iurisdiction taken out of the decretall Epistles of Popes 524. Chap. 35. Of the pretended proofes of the Popes Supremacie produced and brought out of the writinges of the Greeke Fathers 533. Chap. 36. Of the pretended proofes of the Popes Supremacie taken out of the writings of the Latine Fathers 539. Chap. 37. Of the pretended proofes of the Popes vniuersall power taken from his intermedling in ancient times in confirming deposing or restoring Bishops deposed 550. Chap. 38. Of the weakenesse of such proofes of the supreame power of Popes as are taken from their lawes Censures dispensations and the Vicegerents they had in places farre remote from them 556. Chap. 39. Of Appeales to Rome 561. Chap. 40. Of the Popes supposed exemption from all humane iudgment as beeing reserued to the iudgement of Christ onely 571. Chap. 41. Of the titles giuen to the Pope and the insufficiencie of the proofes of his illimited power and iurisdiction taken from them 582. Chap. 42. Of the second supposed priuiledge of the Romane Bishops which is infallibility of iudgement 585. Chap. 43. Of such Popes as are charged with heresie and how the Romanists seeke to cleare them from that imputation 593. Chap. 44. Of the Popes vniust claime of temporall dominion ouer the whole world 602. Chap. 45. Of the Popes vniust claime to intermedle with the affaires of Princes and their States if not as Soueraign Lord ouer all yet at least in ordine ad Spiritualia and in case of Princes failing to do their duties 609. Chap. 46. Of the examples of Church-men deposing Princes brought by the Romanists 618. Chap. 47. Of the ciuill dominion which the Popes haue by the gift of Princes 632. Chap. 48. Of generall Councels and of the end vse and necessity of them 642. Chap. 49. Of the persons that may be present in generall Councels and who they are of whom generall Councels do consist 645. Chap. 50. Of the President of generall Councels 649. Chap. 51. Of the assurance of finding out the truth which the Bishops assembled in generall Councels haue 660. Chap. 52. Of the calling of Councels and to whom that right pertaineth 667. Chap. 53. Of the power and authority exercised by the ancient Emperours in generall Councels and of the Supremacie of Christian Princes in causes and ouer persons Ecclesiasticall 677. Chap. 54. Of the calling of Ministers and the persons to whom it pertaineth to elect and ordaine them 686. Chap. 55. Of the Popes disordered intermedling with elections of Bishops and other Ministers of the Church their vsurpation intrusion and preiudicing the right and liberty of others 696. Chap. 56. Of the ordinations of Bishops and Ministers 702. Chap. 57. Of the things required in such as are to be ordained Ministers and of the lawfulnesse of their Marriage 704. Chap. 58. Of Digamie and what kind of it it is that debarreth men from entring into the Ministerie 727. Chap. 59. Of the maintenance of Ministers 733. What things are Occasionally handled in the Appendix to the fifth Booke THat Protestants admit triall by the Fathers 749. Of Purgatory and Prayer for the dead 750. 764. 776. 783. 787. 792. Whether generall Councels may erre 761. The opinion of the Greekes concerning Purgatory 764. Of Transubstantiation 770. The opinion of some of the Schoolemen thinking that finall Grace purgeth out all sinfulnesse out of the soule in the moment of dissolution 772. Of the heresie of Aerius 789. Nothing constantly resolued on concerning Purgatory in the Romane Church at Luthers appearing 790. Abuses in the Romane Church disliked by Gerson 795. Grosthead opposing the Pope 809. The agreement of diuers before Luther with that which Protestants now teach 813. Of the difference betweene the German Diuines and vs concerning the Vbiquitary presence and the Sacrament 819. The differences of former times amongst the Fathers and of the Papists at this day compared with the differences that are found amongst Protestants 823. Of the Rule whereby all controuersies are to be ended 827. That the Elect neuer fall totally from grace once receiued 833. What manner of faith is found in infants that are baptised 837. Of the saying of Augustine that hee would not beleeue the Gospell if the authority of the Church did not moue him 841. Of the last resolution of our faith 844. 856. Of the sufficiency of the Scripture 847. Of Traditions 849. 892. Of the merit of works
Oracles of GOD to them pertained the adoption and glory and the covenants and the giuing of the Law and the seruice of GOD and the promises of whom were the fathers and of whom concerning the flesh Christ came who is God ouer all blessed for euer the propitiation for sinnes the merite of reconciliation the glory of Israel and the light of the Genâ—…iles to whom God gaue a name aboue all names that at the naming thereof all knees doe bow both of things in heauen and things in earth and things vnder the earth in whom all things appeare full of mercie and full of marueile God before all eternities yet made man in time begotten before all times yet borne in time borne of a woman yet a Virgine inclosed in the wombe of Mary his Mother yet euen then knowne of Iohn his fore-runner yet in the wombe of Elizabeth his Mother likewise who sprang for joy at the presence of the Eternall Word He was borne in Bethlehem the meanest of the cities of Iudah wrapped in swadling bands and laid in a manger yet glorified by the Angels pointed to by a starre and adored by the Sages that came from farre He was no sooner borne into the World but Herod sought his life so that he was forced to flye into Egypt whilest he did yet hang on his mothers brests but he ouer-threw brake in pieces all the Idoles of Egypt The Iewes saw no beauty in his face nor glory in his countenance yet Dauid in spirit long before pronounced that hee was fairer than the sonnes of men and being transfigured in the mount his face did shine like the Sunne and gaue a taste of that glory wherein hee will returne to judge the quicke and dead he was baptized as a man but forgaue sinnes as God not washed by those waters but purifying them rather and filling them with sanctifying force and power he was tempted as a man but ouer-comming as GOD maketh vs confident because he hath ouercome the world he was hungry but fed many thousands and was the true Bread that came downe from Heauen he thirsted but cryed aloude If any man thirst let him come vnto me and promiseth to euery one that beleeueth in him that riuers of waters shall flow out of his belly He was weary but promised rest to all them that are weary and come vnto him he slept but waking stilled the tempest and commaunded the winde and the sea he payed tribute but out of the mouth of a fish taken in the sea hee prayed but heareth our prayers he wept but wipeth all teares from our eyes hee was sold for thirty pence but redeemed the World with a great and inestimable price hee was ledde as a sheepe to the slaughter but he is the great shepheard that feedeth the Israel of God hee was beaten and wounded but cureth all our weakenesse and healeth all our sicknesse hee died was buried and descended into hell but he rose againe and ascended into heauen where he sitteth on the right hand of the highest Majestie till all his enemies be made his foot stoole This was hee whom all the Fathers looked for all the Prophets prophesied of whom all the Ceremonies Sacrifices and Iewish obseruations led vnto in whom that which was foretold was fulfilled that which was imperfect supplied and all things changed into a better estate so that by his comming all things are become new a new Priesthood a new Law a new Couenant new Sacraments and a new people that worship not at Ierusalem or in the Temple alone but without respect of place worship God in spirit and trueth CHAP. 5. Of the Christian Church THE societie of this new blessed people began in the Apostles whom Christ the anointed Sauiour of the World did chose to be his followers to be witnesses of all the things he did suffered among sinfull men To these our Sauiour Christ after his resurrection gaue most ample Commission to teach the Nations and people of the world and to preach repentance and remission of sinnes in his Name opening their vnderstandings that they might vnderstand the Scripturâ—… that so it beâ—…oued him to suffer and to rise againe the third day whereof they were witnesses Yet commaunded he them to tarry in Ierusalem till they were indued with power from aboue which was performed vnto them in the feast of Pentecost when all they that looked for the redemption of Israel by this anointed Sauiour and had beene his followers after his departure from them and returning to the heauens were assembled into one place and suddainly heard as it were the noyse of a mighty and rushing winde and there appeared vnto them clouen tongues like fire and sate vpon euery of them and they were all filled with the holy Ghost and began to speake with other tongues as the spirit gaue them vtterance so that though there were dwelling at Ierusalem men that feared God of euery nation vnder heauen yet they all heard them speake in their owne tongues the wonderfull workes of God Heere was the beginning of that blessed company which for distinctions sake wee call the Christian Church as consisting of them that beleeue in Christ now alreadie come in the flesh And though the Church of the Olde and New Testament be in essence the same yet for that the state of the Church of the New Testament is in many respects farre more glorious and excellent the Fathers and Ecclesiasticall Writers forthe mostpart appropriate the name of the Church to the multitude of beleeuers sincethe comming of Christ call the faithfull people that were before by the name of the Synagogue If this difference of names be retained onely for distinction sake that men may know when we speake of that moity of the people of God that was before and when of that other that is and hath beene since the comming of Christ we dislike it not The Greeke words which we turne Church and Synagogue the one originally and properly signifieth a multitude called out or called together which is proper to men the other a multitude congregated and gathered together which is common to men with brute beasts If any man hauing an eye to the different originall significations of these words doe therevpon inferre that the people of GOD before the comming of Christ did seeke nothing but earthly outward and transitory things and so were gathered together like brute beasts and like oxen fatted to the day of slaughter we detest and accurse so wicked and damnable a construction And herein surely the Catechisme of Trent cannot well be excused which abusing the authority of Augustine vpon the Psalme 77 and 81. affirmeth that the name of Synagogue is therefore applyed to the peâ—… that were vnder the Law because like brute beasts which most properly are said to be congregated or gathered together they respected intended and sought nothing but onely outward sensible earthly and
transitory things Which vnadvised speech howmuch it advantageth the Anabaptists H who thinke the faithfull people before Christ did onely taste of the sweetnesse of Gods temporall blessings without any hope of eternall happinesse any man of meane vnderstanding may easily discerâ—…e It is therefore not to be doubted but that the 〈◊〉 before the manifestion of Christ in the flesh were so instructed of the Lâ—…d that they assured themselues 〈◊〉 was a better life for them else where â—…nd that neglecting this earthly â—…any wâ—…ched life they principally sought the other which is Divine and Heauenly Notwithstanding some 〈◊〉 there was betweene their estate and ours in that though the Lord raised their mindes from base and earthly things to know seeke and desire the heauâ—…ly inheritance and life of the world to come yet that they might the betterâ—… strengthned in the hope and expectation thereof hee made them take a â—…ew of it tast the sweetenesse of it in those temporall and earthly blessings and benefits which most abundantly he bestowed vpon them whereas now the grace of the life that is to come being more cleerely reuealed by the 〈◊〉 omitting all that inferiour kinde of manuduction or leading by the hand through the consideration sight and enjoying of these meaner things he doth more directly and immediatly fasten our thoughts on things diuine For the expressing of this difference and the more easie distinction of the two moities of the people of God the one before the other after the worke of redemption was performed by Christ though both be rightly and most aptly named the Church of God yet it hath beene and is religiously obserued that by a kind of appropriation the one is named the Synagogue the 〈◊〉 the Church Neither doe any of our Diuines for ought I know call this society of Christians a Synagogue though following the rule of Thomas that 〈◊〉 〈◊〉 wee must not so much respect their originall exact and precise signification or dâ—…rivation as wherevnto they are by vse of speech applyed wee vse the word congregation which is the Latine of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and feare not to say that the people of God in the state of the new Testament are the Congregation of Christ and are congregated in his faith and name euen as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia 〈◊〉 catio caetus evocatus a multitude called out or called together both Greeke Latine and English words doe originally signifie one and the same thing yet there are many meetings societies and assemblies of men which may rightly be called convocations multitudes called together or multitudes of men called out from others which if wee should endevour to expresse by the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by the English word Church it would seeme absurde and no man would vnderstand vs. It followeth not therefore that we call the companie and society of Christians a Synagogue though wee name it the Congregation of Christ warranted thereunto by the authority example and Practise of the Apostles of Christ and other holy and Catholique men that haue beene before vs. Let vs consider one another to provoke vnto loue and good workes saith the Apostle in the Epistle to the Hebrewes 10 chapter not forsaking our assembling or congregating and gathering together or the fellowship we haue among our selues as the manner of some is where the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the same Apostle to the Corinthians when you are congregated and â—…y spirit in the middest of you I will deliver this man that hath done this thing vnto Sathan And who knoweth not that all writers since the Apostles times haue freely vsed the word Congregation applying it to signifie the multitudes and assemblies of Christians In the Councell of Constance nothing more often repeated than Synodus in spiritu sancto congregata c. Yet I hope that Gregory Martin and other such verball companions will not say that the fathers assembled in that Councell which ended the Schisme of three Popes and setled the succession of the Bishops of Rome againe were congregated and gathered like bruite beasts It is not therefore with so great scorne and imputation of daungerous and hereticall meaning to be reiected that our translatours of the Scriptures did and doe sometimes translate the word Ecclesia vsed to expresse the Christian people of the new Testament by the name of the Congregation The reason why our translatours in the beginning did choose rather to vse the word Congregation then Church was not as the aduersarie malitiously imagineth for that they feared the very name of the Church but because as by the name of religion and religious men ordinarily in former times men vnderstood nothing but factitias religiones as Gerson out of Anselme calleth them that is the professions of Monkes and Fryers So all the ordinarie sorte when they heard the name of the Church vnderstood nothing else thereby but either the materiall place where men mette to serue and worshippe God or the Clergie Iurisdictions and Temporalities belonging to them as the same Gerson sheweth affirming that the state of the Church in his time was meere brutish so that men iudged him a good Bishop and gouernour of the Church that looked well to the Edifices Mansions Lands Rents and Revenewes pertaining to the Clergie not much respecting what care hee tooke of the spirituall welfare of them that were committed to his charge When this error in the conceipt and apprehension of men was remoued the former name of Church was more ordinarily vsed againe Wherefore leauing this contention about wordes wherein our adversaries most delight let vs come to the thing it selfe CHAP. 6. Of the definition of the Church COncerning the Church fiue things are to be obserued First what is the definition of it and who pertaine vnto it Secondly the notes whereby it may be knowen Thirdly which is the true Church demonstrated by these notes Fourthly the priuiledges that doe pertaine vnto it Fiftly the diuers degrees orders and callings of those men to whome the gouernment of this Church is committed Touching the first the Church is the multitude and number of those whom Almighty God severeth from the rest of the world by the worke of his grace and calleth to the participation of eternall happinesse by the knowledge of such supernaturall verities as concerning their euerlasting good hee hath reuealed in Christ his sonne and such other pretious and happie meanes as hee hath appointed to further and set forward the worke of their saluation So that it is the worke of grace and the heauenly calling that giue being to the Church and make it a different societie from all other companies of men in the world that haue no other light of knowledge nor motion of desire but that which is naturall whence for distinction from them it is named Ecclesia a multitude called out CHAP. 7. Of the diverse sorts of them
of the Church either actually as they that are already called or potentially and according to the purpose of Gods will as they that are elect and not yet called CHAP. 9. Of the difference of them that are in and of the Church BY that which hath beene said that none but the elect are of the Church in that principall and high degree before mentioned wee may easily vnderstand their true meaning and the truth of their meaning who say that Hypocrities wicked men and castawaies are in but not of the Church Puto saith Augustine me non temerè dicere alios sic esse in domo Dei vt ipsi etiam sint domus Dei alios sic esse in domo Dei vt non pertineant ad compagem domus nec ad societatem frugiferae pacificaeque iustitiae I thinke I may very advisedly and considerately say some are in such sort in the house of God that they also are the house of GOD and that some are so in the house of God that they pertaine not to the frame and fabricke of it nor to the societie and fellowship of fruitfull and peaceable righteousnesse Of them that are in the Church there are three sorts For there are some onely numero some numero merito some numero merito electione that is there are some that only in externall profession some that in profession and affection and some that in profession and affection with neuer altering resolution ioyâ—… themselues to the companie of the beleeuers and haue their hearts knit vnto God for euer As the elect of God called according to his purpose these are intrinsecus in occulto intus as Augustine speaketh and whosoeuer are thus in the Church are most fully of the Church and are of the speciall number of them that communicate in the most pretious effects and most happie benefits of effectuall and sauing grace In the two former sorts many are in the Church which though they be also of the Church in that they haue fellowshippe in some outward things with the elect and chosen servants of God yet principally fully and absolutely are not of it nor of that speciall number of those that haue part in the benefits of effectuall and sauing grace CHAP. 10. Of the visible and invible Church HEnce it commeth that we say there is a visible and invisible Church not meaning to make two distinct Churches as our adversaries falsly and maliciously charge vs though the forme of words may seeme to insinuate some such thing but to distinguish the diuers considerations of the same Church which though it be visible in respect of the profession of supernaturall verities reuealed in Christ vse of holy Sacraments order of Ministerie and due obedience yeelded therevnto and they discernable that doe communicate therein yet in respect of those most pretious effects and happie benefits of sauing grace wherein onely the elect doe communicate it is inuisible and they that in so happie gratious and desireable things haue communion among themselues are not discernable from others to whom this fellowship is denied but are knowen only vnto God That Nathaniell was an Israelite all men knew that he was atrue Israelite in whom was no guile Christ only knew The persons then of them of whom the Church consisteth are visible their profession knowen euen to the profane and wicked of the world and in this sort the Church cannot be inuisible neither did any of our men teach that it is or may be For seeing the Church is the multitude of them that shall be saued and no man can be saued vnlesse he make confession vnto salvation for faith hid in the heart and concealed doth not suffice it cannot be but they that are of the true Church must by the profession of the truth make themselues knowen in such sorte that by their profession and practise they may be discerned from other men Notwithstanding because the truth and excellency of the faith and profession of Christians is not discerned by the light of nature but of faith alone the excellencie of this societie of Christians aboue other profane companies in the world and their happinesse that are of it is invisible hidden and vnknowen to naturall men and is knowen only to them that are spirituall and who they are that haue fellowshippe among themselues not only in the profession of heavenly verities and outward meanes of saluation but also in the benefits of effectuall and sauing grace is knowen neither to the naturall nor spirituall man but to God alone If any man shall further vrge that Luther and some other that were in the beginning of the reformation of the Church did thinke the Church to bee sometimes inuisible not only in those respects aboue specified but euen in the truth of profession and practise of those things that to saluation are necessarie wee denie that any such thing can bee collected out of any of their writings which they haue left vnto posterity For how should there be a Church in the world the perpetuity whereof they all most constantly defend and none found to professe the sauing truth of God which all are bound to doe that looke for saluation But this surely both they and we doe teach that though alwaies the open knowen and constant profession of saving truth bee preserved and found amongst men and the ministerie of saluation continued and knowen in the world For how should there be a Church gathered without a ministerie that yet sometimes errors and heresies so much preuaile that the most part not onely of them that apparantly are without but euen of them also that hold and possesse great places of office and dignitie in the Church of God either for feare flatterie hope of gaine or honour or else misseled through simplicitie or directly falling into errour and heresie depart from the soundnesse of Christian faith so that the sincerity of religion is vpholden and the truth of the profession of Christians defended and maintained but only by some few and they molested persecuted and traduced as turbulent and seditious men enimies to the common peace of the Christian world In this sense then the Church is said to be sometimes invisible not because there are none seene knowen or found that professe the truth of God but because euen in that company which is the true church of God many and those the greatest are carried into errour so that but some few and they such as if we should judge by outward appearance are most vnlike to vphold and maintaine the truth are left to defend the same multitude authority reputation and opinion of greatnes in others obscuring them in such sort that they which measure things by outward appearance can possibly take no notice of them This was the state of the Christian world in the time of Athanasius when in the Councell of Seleucia and Ariminium the Nicene faith was condemned and all the Bishops of the whole
require inward qualities in a man before hee can be at all of the Church but before hee can bee fully of the mysticall bodie of Christ. We say therefore that all they are of the Church that outwardly hold the faith of Christ and that that society wherein the sincere outward professiâ—… of the truth of God is preserued is that true Church of God whose commâ—…on we must imbrace that happy mother in whose wombe we are conceiuâ—… with whose milke we are nourished to whose censures we must submit our selues And so it is vntrue that the same Bellarmine imputeth vnto vs charging vs that we affirme that none of the priviledges which Christ hath bestowed on his Church do pertaine to the Church generally considered but only to that more speciall nuÌ„ber of the elect of God who coÌ„municate in the benefits of effectual sauing grace which who they are is known to none but God only For though we know they were all granted for their sakes do benefit them only yet we say not that they pertaine only vnto them For whereas there are 4 sorts of things pertaining and belonging to the Church to wit First the promises of euerlasting loue mercie secondly the knowledge of God and meanes of saluation thirdly the ministery and dispensation of the word and sacraments and fourthly the performance of such duties as God requireth The first sort of things pertaine onely to the more speciall number of the elect of God the second to the whole multitude of Christians in generall the third to such as are lawfully called thereunto the fourth if they be generall duties pertaine to all if speciall to speciall degrees and sorts of men in the Church according to their severall differences Thus then wee see the divers considerations of the Church and the different condition of them that doe pertaine to it of whom it doth consist notwithstanding all which differences for that they all concurre in the same holy profession and vse of the same happy meanes of saluation they make one holy Catholicke Church in which onely the light of heauenly trueth is to be sought where only grace mercie remission of sinnes and hope of eternall happinesse are found Sola Catholica Ecclesia est quae verum Dei cultum retinet hic autem est fons veritatis hoc est domicilium fidei hoc templum Dei quod si quis non intrauerit vel à quo si quis exierit à spe vitae ac salutis aeternae alienus est It is only the Catholicke Church that hath the true worship and seruice of God this is the welspring of trueth the dwelling place of faith the temple of God into which whoso entreth not and from which whoso departeth is without all hope of life and eternall saluation CHAP. 12. Of the diuers sorts of them that haue not yet entred into the Church THey that haue not entred into this societie are of two sorts Infidels and Catechumens that is infidels and such as though they be beleeuers are not yet baptized The former are without of whom the Apostle speaketh when hee pronounceth that hee hath nothing to doe to iudge them that are without The latter for that they make profession of the trueth of God and with longing desires thirst after the full enjoying of the blessed communion of the Saints of God wishing for nothing more then by baptisme to be admitted into the family of Christ and houshold of faith are in vestibulo pietatis as Nazianzen noteth and are like children formed and fashioned in the wombe and come to the birth though not yet brought foorth And therefore the constant resolution almost of all Diuines is and hath beene that if without contempt and neglect by any vnauoidable impediment they bee hindered from enjoying the benefite of this sacramentall assurance of their adoption they doe notwithstanding the want thereof liue and die in the state of saluation These therefore are within as the Apostle speaketh though not by that solemne outward and sacramentâ—… admission which they doe desire yet in desire purpose and preparation fitting them vnto it which is so farre forth necessarie to saluation that no man euer was or shall be saued that either wilfully neglected or contemned the same And therefore it is not without great cause that Nazianzen in the place aboue mentioned taxeth the folly of some in his time who for that they knew the greatnesse of the benefit of grace which is receiued in baptisme which by no other meanes in so full and ample sort is bestowed on the scâ—…nes of men lest by the euils they might through humane frailtie easily runne into they should fall from it which could not in the same degree and measure be recouered againe deferred and put off their baptisme as long as they could so that some were lifted vp to Bishops chaires before by baptisme they had set one foote within the doores of the house of God not considering as he wisely obserueth that while they sought so providently to auoide the danger of loosing the benefits once receiued in Baptisme they did runne into as great or greater danger neuer to receiue the same And that if the feare of loosing the benefite of the grace of Baptisme once receiued may cause vs iustly to deferre the seeking and obtaining of it we may with as good reason deferre and put off to be Christians at all lest happily in time of persecution and triall we might fall away This was the fault of sundry in the Primitiue Church and which was yet more to be condemned many did therefore differre and put off their Baptisme that so whatsoeuer evill things they did in the meane time might in that Lauer of new birth be washed away thereby taking greater liberty to offend for that they had so present meanes of full remission and perfect reconciliation so making that which was ordained against sinne and for the weakening and ouerthrow of it to be an encouragement thereunto and to giue life and strength vnto it Seeing therefore wee are but in vestibulo pietatis while we remaine vnbaptized and our feete stand but in the outward courts of the Lord of hostes wee must not rest till we enter into his holy habitation till wee may looke into the holiest of all and behold his glorious presence in the middest of his Saints CHAP 13. Of the first sort of them that after their admission into the Church of God doe voluntarily depart and goe out from the same THey which after their entrance and admission into the house of God depart and goe out againe are of two sorts For either they depart of themselues leauing the fellowship and forsaking the faith as Schismatikes and Heretikes or else they are cast out by the censures of the guides of the Church for their wicked vngodly and scandalous conuersation as excommunicate persons and such as are enjoyned publike penance Concerning the first sort
nature that by violence and the vniust courses holden by wicked men wee may be hindred from it without any fault of ours If the sentence of excommunication be iust yet it doth not cut the excommunicate off from the mysticall body of Christ but doth presuppose that they haue already cut off themselues or that if this sentence being duely and aduisedly pronounced make th◅ not relent but that still they hold out against it they will cut off themselues and depriue themselues of all inward grace and vertue From the visible Church of Christ it doth not wholly cut them off for they may and often doe retaine the entire profession of sauing trueth together with the Character of Baptisme which is the marke of Christianitie and so farre forth notwithstanding their disobedience still acknowledge them to be their lawfull pastours and guides by whose sentence they are excommunicate that they would rather endure and suffer any thing thē schismatically ioyne themselues to any other communion It doth therefore onely cut them off from communicating with the Church in the performance of holy duties and depriue them of those comforts which by communicating in the sacraments c. they might haue enioyed This excōmunicatiō is of two sorts the greater and the lesser The greater putteth the excōmunicate frō the sacrament of the Lords body blood depriueth them of all that cōfort and strength of grace which from it they might receiue it denieth to thē the benefit of the Churches publick prayers so leaueth thē to thēselues as forelorn miserable wretches without that assistāce presence protection which frō God she obtaineth for her obedient children Whence it is that they are said to be deliuered vnto Sathan because they are left naked void of all meanes to make resistance vnto his will pleasure as if this were not enough they are denied that solace which they might finde in the company and conversation of the people of God who now doe no lesse flye from them than in olde time they did from the Lepers who cryed I am vncleane I am vncleane The lesser excommunication excludeth onely from the Sacramentall pledges and assurances of Gods loue which when it is pronounced against them that stubbornely stand out and will not yeeld themselues to the Churches direction disposition is properly named excommunication but when it is pronounced against them that yeeld when they haue offended and seeke the blessed remedies of the euils they haue committed it is not so properly named excommunication but it is an act of the discipline of repentance and of that power and authority which Christ left vnto his Church whereby shee imposeth and prescribeth to her obedient children when they haue offended such courses of penitency whereby they may obtaine remission of their sinnes and recouer the former estate from which they are fallen CHAP. 16. Of the errours that are and haue beene touching the vse of the discipline of the Church in punishing offenders TOuching this discipline of repentance and power of the Church in ordering offenders and the vse thereof there are and haue beene sundry both errours and heresies The first of the Pelagians in former times the Anabaptists in our times who for euery the least imperfectiō cast men out of their societies denying that any are or can be in or of the Church in whom the least imperfection is found Which if it were true there should be no Church in the world all men being subject to sinne and sinfull imperfection that either are or haue beene For it is a vaine dispute of the Pelagians whether a man may be without sinne or not whereof see that which Augustine and Hierom haue written against the madnesse and folly of those men For confirmation of their errour touching absolute perfection they alleage that of the Canticles Thou art all faire my Loue and there is no spot in thee And that of the Apostle to the Ephesians that Christ gaue himselfe for his Church that he might make it to himselfe a glorious Church not hauing spot or wrinkle but that it should be holy and without blame For answere wherevnto first we must remember that which formerly was obserued to wit that sundry glorious titles are giuen to the Church which agree not to the whole totally considered but to some parts onely so it is said to be faire glorious and without spot or wrinkle not for that all or the most part of them that are of the Church are so but because the best and principall parts are so and for that the end intent and purpose of the gift of grace giuen to the Church is to make all to be so if the fault be not in themselues Secondly we must obserue that there is a double perfection purity and beauty of the Church without spot or wrinkle to wit absolute and according to the state of this life The first is not found in any among the sonnes of men while they are clothed with the body of death And therefore if we speake of that absolute purity and perfection the Church is said to be pure all faire and to haue no spot or wrinkle not for that actually and presently it is so but for that it is prepared to be so hereafter as Augustine fitly ◅teth The second kinde of purity which is not absolute but according to the state of this life consisteth herein that all sinnes are avoyded or repented of and in Christ forgiuen and his righteousnesse imputed In this sense the Church is now presently pure and vndefiled and yet not free from all sinfull imperfection as the Pelagians and Anabaptists vainely and fondly imagine contrary to all experience and the wordes of the Apostle If wee say wee haue no sin we deceiue our selues and there is no trueth in vs. The second errour touching the power of the Church in the ordering of sinners and the vse thereof was that of the Novatians who refused to reconcile and restore to the Churches peace such as grievously offended but left them to the iudgment of God without all that comfort which the sacraments of grace might yeeld vnto them and if any fell in time of persecution and denied the faith how great and vnfained soever their repentance seemed to bee they suffered them not to haue any place in the Church of God The third of certaine of whom Cyprian speaketh that would not reconcile nor restore to the Churches peace such as foradultery were cast out The fourth of the Donatistes who would not receiue into the lap bosome of the Church such as hauing in time of persecution to saue their owne liues deliuered the bookes and other holy things into the hands of the persecutors did afterwards repent of that they had done and with teares of repentant greefe seeke to recouer their former standing in the Church of God againe yea they proceeded so farre in this their violent and
elsewhere hee saith the things that giue being to the Church are the same with the Church and so cannot be more euident nor easie to be knowen then the Church it selfe Thirdly in his seaventh reason hee saith These are the notes whereby wise and spirituall men doe knowe the Church and againe in his ninth That to demonstrate the Church by these notes is demonstrare idem per idem to demonstrate the same by the same For saith hee when we aske which is that societie that holdeth the true profession and they that assigne these notes answere it is that which holdeth the true profession c. If this man beenot possessed with a spirit of giddinesse saying and vnsaying affirming denying the same things in the very same page and so indeede saying hee knoweth not what let the Reader how partiall so ever he be iudge To that which he addeth that faith is knowen from infidelity religion from superstition a beleeuer from an infidell and a Catholique from an heretique by true doctrine and right vse of sacraments that they are essentiall to them and giue them their being but that the whole collected multitude of right beleeuers must be knowen by those things which are proper and essentiall to such an vnited multitude as vniversalitie and the like We say that there is nothing besides sincerity of profession right vse of Sacraments essentiall to the Church as a collected multitude but onely order and orderly connexion or vnion of men concurring in these while some authorised there vnto doe teach direct and commaund others obey which if wee adde to the former two wee shall finde all and onely those notes which we assigne Neither are sincere profession and right vse of Sacraments so essentiall to beleeuing and catholique men that they doe sufficiently distinguish them from schismatickes vnlesse this be added that they hold the vnitie of the spirit in the bond of peace so that as they doe not sufficiently distinguish the whole body of the Church from the Conuenticles of schismatickes vnlesse an orderly connexion of men concurring in them bee added which orderly vnion or connexion is essentiall to the Church as a collected multitude so doe they not a catholique from a schismaticke but on the other side who is so foolish as to deny that the profession of truth and right vse of Sacraments are essentiall to the whole bodie of the Church seeing as Stapleton himselfe saith Recta fides est anima ecclesiae Right faith is the very life and soule of the Church which is nothing else but an orderly multitude of right beleeuers and is collected and gathered in the true faith of Christ and hope of eternall happinesse which as it cannot be knowen and discerned from the Conventicles of Schismatickes by right faith and due vse of Sacraments onely without the addition of orderly connexion so likewise on the contrarie side it cannot be knowen without these and therefore of necessity they must be notes though not sole and only notes In the seauenth there is nothing but that which refuteth that himselfe else where saith or is refuted by him For when he saith that wise men doe know discerne the Church by the notes assigned by vs hee doth acknowledge that they doe demonstrate the Church in the perfectest sort that may bee which in his ninth he denieth saying that to demonstrate the Church by them is to demonstrate the same by the same and in his eight maketh it sauour of heresie at least to thinke to finde out the true Church by them Whereas in the same place he appropriateth these notes onely to the wiser sort of men as not being within the compasse of ignorant mens conceipt Surely those which he assigneth are lesse obvious to the knowledge of the vulgar sorte than these as shall appeare in that which followeth His eight reason that the notes of the Church must be such as may not be challenged or pretended by the heretiques is answered already in the refutation of the reasons brought by Bellarmine That which he addeth concerning their notes of Antiquitie Vnitie Succession and Vniversalitie that they are so cleerely proper and peculiar to the Church of Rome that wee doe not denie them to agree to it but denie them to be notes of the true Church is wholly false For wee peremptorily denie any of these notes to agree to the Romish Church and with such explication as they forced with our arguments now make of them wee most willingly admitte them and will proue that they differ not really from them assigned by vs. His ninth that the notes assigned by vs are no notes of the Church because to demonstrate the Church by them is to demonstrate the same by the same for that when wee aske which is the true Church wee aske which is the Church that holdeth the true profession and right vse of the Sacraments is a meere sophisticall cavillation For the better manifestation whereof wee must obserue that hee that seeketh to finde out the true Church at the first is wholly ignorant of whatsoever pertayneth to the nature and being of it as Insidels that know not what the very name of the Church importeth and then surely the first thing that he who is thus wholly ignorant enquireth after is not which is that society that holdeth the profession of saving trueth as STAPLETON sayth For hee knoweth not that there is any such profession or society so professing But about the signification of the word and meaning of the name of the Church whom wee satisfie if wee say no more but that it is a society or company of men called by the working of grace to the hope of eternall happinesse But if when hee knoweth thus much and is not ignorant what the word importeth hee doe farther desire to know which among all the societies of men in the world it is that hath this happy and precious hope Wee satisfie him by shewing him what things are so peculiar and proper to it that wheresoever he findeth them hee may assure himselfe that that company and society of men hath the assured hope of eternall happinesse and is the true Church of God as namely the entire profession of reuealed truth according to the rule of faith left by Christ and the right and due vse of Sacraments vnder lawfull pastours and guides appointed to conduct the sonnes of God in the wayes of their eternall blisse and happinesse Now when hee knoweth the entire profession of sauing trueth c. to be proper and peculiar to the true Church if yet still hee know not trueth from errour and the right vse of Sacraments from the profanation of them and therefore aske of vs in the third place which is the true profession which is the multitude that hath it wee will not tell him as Stapleton vainely fancieth that it is that which holdeth and embraceth the trueth but wee will shew him how to know trueth from falshood that so wheresoeuer
the Christian Church to wit the Bishop of Rome Constantinople Alexandria Antioch and Hierusalem and amongst these they yeeld a primacy of order and dignity to the Bishop of Rome So that in all Councels and meetings hee is to haue the first place in sitting or giving voyce in subscribing or defining and determining things concerning the faith and state of the Church but not any power or commaunding authority over them Wee sayth Marcus Ephesinus thinke the Pope to bee one of the fiue Patriarches if hee bee Orthodoxe But they that mette in the Florentine Councell and subscribed to the vnion there made do teach that hee is the Vicar of Christ the father and teacher of all Christians Secondly in the ministring of baptisme they differ much from the Roman Church For first the words of forme with them are let the servant of the Lord be baptized in the name of the Father and of the Sonne and of the holy Ghost and not I baptize thee as in the Latine Church 2ly they dippe the baptized thrice in the water whereas many among the Latines doe onely powre water vpon the top of the head 3ly they vse not salt spittle and the like as the Latinos doe 4l l they anoynt them with chrisom or holy oyle in the forehead so as in the Latine Church they are anoynted in confirmation And in some other parts also saying sigillum obsignatio donispiritus sancti that is the seale and obsignation of the gift of the holy Ghost and vse no other confirmation Whereas the Latines make it a sacrament to bee ministred by none but a Bishop 5ly According to the old custome vsed in the Primitiue Church they minister the Sacrament of the Eucharist to children when they baptize them 3ly They differ much more from the Latines touching the sacrament of the eucharist For first they vse leavened bread and some of them proceede so farre as that they thinke it no sacrament if it bee ministred in vnleavened bread 2ly They consecrate one loafe which they devide into many parts and giue to the communicants 3ly They keepe the bread and wine covered vntill they come to blesse and then drawing aside the curtaine they bring them into sight and lift them vp from the mysticall table that the people may see what heavenly foode is prepared for them And to this purpose with them serveth the elevation 4ly They thinke the consecration is made by the prayers and blessing and that the reciting of the words of Christ this is my body c. serveth onely to put vs in minde what was then done when he first instituted this Sacrament and to giue a power or aptnesse to the sacramentall elements to be chaunged mystically into his body and blood whereas the Latines thinke the bare recitall of the words of Christ doe worke the consecration 5ly They pronounce the words of Christ aloud that all may heare and vnderstand the Latines so that they are not heard 6ly They giue the sacrament to the hands of the communicants the Latines put it in their mouthes 7ly They condemne private masses as appeareth by Marcus Ephesinus who sayth the Priest in the Latine Church eateth all and drinketh all himselfe giving no part to any that are present no not to the Deacon that assisteth him and yet cryeth aloud take and eate So doe they many things sayth he in the celebration of this holy mystery contrary to the tradition receiued from the fathers contrary to the words of Christ and contrary to themselues and their owne words 8ly They minister the communion in both kinds to all communicants and thinke it necessary so to doe the Latines minister it onely in one kinde to the lay people and such Priests and cleargie men as consecrate not but are present onely to communicate 9ly They teach that there is a cōversion of the bread wine into the body blood of Christ. But such as that is whereby the iron is turned into fire or rather into a fiery nature being whence it becōmeth burning iron In which there is no abolishing of the substance but such a change that it is no longer meerely iron but the nature and properties of fire appeare in it rather then of iron So that as iron is turned into fire not by an absolute ceasing to be or loosing of former properties but by a suspension of them for a time so that they appeare not and by becomming one in such sort with the fire that it hath all the properties and actiōs of it so the bread is turned into the body of Christ not by an absolute ceasing to bee but by becomming one in such sort with Christs body thorough the presence of the spirit descending and comming downe vpon it as that the communicating in the one is the partaking in the other and an imparting of all such graces as may or doe flow from any vnion with the same The bread and wine sayth Damascen are so chaunged into the body blood of Christ by the presence of the spirit descending and comming downe vpon them as that they are no longer two but one and the same thing And as the coale is no longer meere wood or iron but so vnited to the fire that it is become one with it so the bread wherein wee communicate is no longer meere bread but vnited vnto the deity Hee doth not say the bread ceaseth to bee or is abolished but that it ceaseth to be that it was meere bread What kind of conversion this is we may learne out of Cyrill Vosvncti estis sayth he vnguento facti participes consortes Christi caeterum vide ne illud putes vnguentum tantum Quemadmodum enim panis eucharistiae post sancti spiritus invocationem non amplius est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed corpus Christi sic sanctum hoc vnguentum non amplius est vnguentum nudum post invocationem neque siquis it a malit appellare commune sed donum Christi Heere wee see hee maketh the consecrated and holy oyntment to bee the gift of Christ as the bread is the body of Christ and so to cease to be meere oyle or oyntment as the bread which wee breake ceaseth to bee meere bread whereas yet no man imagineth any such transubstantiation of the oyle or holy oyntment as to abolish the nature and substance of it But that the Greckes neuer dreamed of any such conversion of the bread and wine as should vtterly abolish the former substance it is evident by Theodoret in his dialogues For whereas the Eutichian hereticke objects that as the outward signes in the Sacrament of the eucharist are chaunged after they are consecrated so the body of Christ after it was assumed was changed into the divine substance The Orthodoxe and right beleeuer answereth that he is taken in that snare which he layd for others For the mysticall signes doe not chaunge their nature after consecration but remaine and continue in the same
the yeare 17 From Easter till Whitsontide they fast not any Friday but freely eate flesh 18 They know not the ember fasts 19 They solemnize not Christmas day on the 25th of December but fast that day and in steede of it keepe the day of the Epiphany as Christ birth day according to an auncient Custome as we may read in Epiphanius and Chrysostom 20 On Saturday before Easter they eate egges and cheese in the euening saying that Christ rose in the euening 21 They eate not of such beasts as are iudged vncleane in the Law 22 They admitt not the Sacrament of auricular confession as it is in the Roman Church neither of confirmation or extreame vnction 23 They deny the supremacy of the Pope Lastly they are charged to deny originall sinne but vniustly as it seemeth seing they teach that the children of infidells not baptized goe to hell with their vnbeleeuing parents Hauing spoken of the Iacobites and Armenians it remayneth that wee come to take a view of the religion and rites of the Cophti and Abyssens or Aethiopians The word Cophti is not a name of sect but of countrie importing no more then an Aegyptian Christian. The particulars of the religion of the Cophti are these First they reject the Councell of Chalcedon they condemne Leo Bishop of Rome they accurse Eutyches and honour Dioscorus and Iacobus Syrus as holy men and touching the incarnation teach as the Iacobites Armenians doe refusing to acknowledge two natures in Christ and yet confessing him to be truely God and truely man and accursing them that spoile him of either nature or deny that they remaine in him distinct and vnconfounded in being and property in sort before expressed Secondly they adde to the Trisagium as the former but in the same sense and without all touch of heresie Thirdly they permit none to baptize but a Priest in what necessity soeuer nor any where else but in the Church nor before the fortieth day Fourthly they dip the baptized into the water after the manner of the Greekes but pronouncing the words as the Latines doe Fiftly they presently anoynt the baptized and minister the Eucharist to them in both kinds They sometimes vsed Circumcision but now haue abrogated that custome at least in Alexandria and Cair happily since the Synod there holden whereof I spake before Sixtly they minister the Sacrament of the Eucharist in both kindes the Priests neuer celebrate without the assistance of the deacons and the subdeacons and these alwayes communicate with the Priest but the saypeople seldome but onely at Easter Seaventhly they consecrate in leavened bread Eightly they neither minister extreame vnction nor the Eucharist to the sicke Ninthly they giue the inferiour holy orders euen to children so soone as they are baptized 10 They acknowledge that the holy Ghost proceedeth from the Sonne yet leaue out those words and from the Sonne in the creed 11 They contract marriage in the presence of the Priest and in the face of the Church after the manner of the Roman Church but with more ceremonies 12 They sometimes dissolue marriage and permit a second marriage 13 They admit married Priests 14 They admit not purgatory nor prayer for the dead 15 They reade in the Churches certaine fabulous things as the booke called secreta Petri and the gospell of Nicodemus 16 They deny the supremacy of the Pope and thinke him no lesse subject to errour than other Bishops They condemne the Latine Church as erring in sundry poynts of religion and therevpon refuse to communicate with the Christians of these parts And though Baronius haue a large narration of an embassage sent from the Church of Alexandria to Clement the eight wherein is reported that Marke the Patriarch and with him all the Bishops and people subject to that jurisdiction submitted themselues to the Bishop of Rome as to the head of the Church yet afterwards it was found to be a meere imposture and cousenage as Thomas à Iesu reporteth But Casaubone telleth vs that the Patriarch of Alexandria wrote a most pious letter to the now Lord Archbishop of Canterbury desiring to joyne in communion with the Churches of England c. Which letter vnder his Patriarchicall seale is to bee seene besides another letter to the same purpose from a Bishop of Asia To this Patriarch are subject all the Christians of Aegypt the Christians of Habassia that small remainder of Christians that are found about the Bay of Arabia and in mount Sina Eastward or in Afrique as farre as the greater Syrtes Westward And vnder this jurisdiction the Nubians also were as some thinke before their defection from Christianity Nubia being a part of Habassia which was put vnder the Bishop of Alexandria by the Nicen Councell The number of Christians in Aegypt is greatly diminished For whereas Burchardus reporteth that in his time about 320 yeares since there were found in Cair alone aboue fortie Christian temples now there are but three in Cair and no more in Alexandria And the number of Christians is esteemed to bee about fiftie thousand in that great and populous Countrie But in Habassia almost innumerable For the kingdome of Habassia subject to that great Monarch whom wee by errour call Praester Iohn they Iohn Encoe or Belul is as large in circuit and compasse of ground as Italy Germany France and Spaine but nothing so populous nor without mixture of Mahumetans and Pagans in some parts of it The Habassines haue a Patriarch of their owne whom in their Language they call Abuna that is our father This Patriarch was to haue the seuenth place in sitting in generall Councels next after the Bishop of Seleucia as appeareth by the Arabique Booke of the Nicene Councell translated by Pisanus but hee is subject to the Patriarch of Alexandria and being elected by the Habassine Monkes of S. Antonies order residing at Hierusalem he is consecrated confirmed by him and so sent to Habassia And answereably hereunto in their Liturgie they pray for the Patriarch of Alexandria before their owne Patriarch terming him the Prince of their Archbishops Wherefore let vs descend to take a view of their Religion First touching the Holy Trinity they are orthodoxe professing as we doe Concerning the Incarnation of the Sonne of God they thinke as the Iacobites Armenians and Aegyptians before-mentioned teaching that two natures were vnited in Christ but that after the vnion they are become one not by mixtion conversion confusion or such a composition as that a third should arise and result out of them but by coadvnation only in sort before expressed So that they may be said to be one nature not in the being of essence or propertie which cannot be conceiued without confusion but in respect of the being of subsistence the mutuall inexistence of one of them in another and the Communion of action or operation one of them doing nothing without the other Thirdly they reject the Councell
Iesabel which called her selfe a Prophetesse to deceiue the people of God make thē cōmit fornication eate things sacrificed vnto Idols c. yet it is not to be thought that all that were of these Churches with one consent denied the resurrection fell into al the errours euils aboue mentioned For then doubtlesse these societies had ceased to be the true and Catholicke Churches of God so though sundrie dangerous and damnable errours were broached in the midst of the Church and house of God in the dayes of our Fathers which did fret as a canker as Gerson confesseth yet were they not with full approbation generally receiued but doubted of contradicted refuted and rejected as vncertaine dangerous damnable and hereticall And as in the reformation of those Churches of Corinth Galatia Pergamus and Thyatira if some had still persisted in the maintenance of those errours and abuses reproued by the Spirit of God and the blessed Apostles of our Sauiour Christ whiles other moued by the admonition of the Spirit of God and the wordes of the holy Apostles reformed themselues and so a diuision or separation had growen it had beene a vaine challenge for the stiffe maintainers of errours and abuses to challenge the reformed part for noueltie to aske of them where their Church was before this reformation began seeing it was euen the same wherein in one communion they formerly liued together with toleration of all those euills which the one part still retained and the other justly rejected So when many Princes Prelates and great States of the Christian world haue in our dayes shaken off that yoke of miserable bondage whereof our fathers complayned remooued those superstitious abuses they disliked condemned those errours in matters of doctrine which they acknowledged to bee daungerous and damnable fretting as a canker and insnaring the consciences of many It is no lesse vaine and friuolous for the Patrons of errour to aske vs which and where our Church was before the reformation beganne for it was that wherein all our Fathers liued longing to see things brought backe to their first beginnings againe in which their predecessours as a daungerous and wicked faction tyrannized ouer mens consciences and peruerted all things to the endlesse destruction of themselues and many others with whom they prevayled If they shall further reply that that Church wherein our fathers liued was not ours because there were many things found in it which wee haue not who seeth not that this reason stands as strong against them as against vs For there are many errours and superstitions which they haue reiected and doe not retaine at this day which were in being in the dayes of our Fathers And besides this obiection would haue serued the Patrons of errour in the Church of Corinth Galatia and the rest For they might haue sayd after those Churches were reformed that they were new and not the same that were before For that in the former the resurrection of the dead was denied circumcision vrged and practised discipline neglected and the Apostles of Christ contemned which things afterwards were not found in them As therefore this had beene a shamelesse objection of those erring miscreants against the godly and well-affected in those times so it is in ours And as those errours were not generall in those Churches so were not they which we haue condemned in the Churches wherein our Fathers liued As those errours and heresies were not the doctrines of the Churches of Corinth Galatia and the rest but the lewde assertions of some perverting and adulterating the doctrine of the Churches so likewise the errours which wee condemne at this day whereupon the difference groweth betweene the Romish faction and vs were neuer generally receiued nor constantly deliuered as the doctrines of the Church but vncertainly and doubtfully disputed and proposed as the opinions of some men in the Church not as the resolued determinations of the whole Church CHAP. 7. Of the seuerall points of difference betweene vs and our adversaries wherein some in the Church erred but not the whole Church FOr neither did that Church wherein our Fathers liued and died holde that Canon of Scripture which the Romanists now vrge nor that insufficiencie they now charge it with nor corruption of the originals nor necessitie of following the vulgar translation nor the heresies touching mans creation brought into the Church by certaine barbarous Schoolemen as that there are three different estates of men the first of pure nature without addition of grace or sinne and two other the one of grace the other of sinne That all those euils that are found in the nature of man since his fall as ignorance concupiscence contrariety betweene the better and meaner faculties of the soule difficulty to doe well and pronenesse to doe euill were all naturall the conditions of pure nature that is of nature as considered in it self it would come foorth from God That these euils are not sinfull nor had their beginnings from sinne that they were the consequents of Nature in the state of creation but restrained by addition of supernaturall grace without which the integrity of nature was full and perfect That men in the state of pure nature that is as they might haue beene created of GOD in the integritie of Nature without addition of grace and in the estate of originall sinne differ no otherwise but as they that neuer had and they that haue lost rich and precious cloathing so that originall sinne is but the losse of that without which natures integrity may stand that no euils are brought in by the fall but Nature left to her selfe to feele that which was before but not felt nor discerned while the addition of grace bettered Nature None of these errours touching the estate of mans creation were the doctrines of the Church but the private fancies and conceits of men So likewise touching originall sinne there were that taught that it is not inherent in each particular man borne of Adam but that Adams personall sinne is imputed onely that the propagation of sinne is not generall Mary being conceiued without originall sinne That the punishment of it is not any sensible smart or positiue euill but privatiue onely and that therefore there is a third place neither hell nor heauen named Limbus puerorum which is a place where as some thinke they who are condemned thither though they bee excluded from the kingdome of Heauen and all possibility of euer comming thither yet are in a state of naturall happinesse and doe enioy the sweet content of eternall life These Pelagian heresies were taught in the Church of God but they were not the doctrines of the Church being condemned rejected and refuted as contrary to the Christian verity by many worthy members and guides of the Church who as they neuer receiued these parts of false doctrine so likewise the Church wherein they liued neither knew nor approved that distinction and difference of veniall and mortall sinnes
satisfied in any thing vnder God And so generally and absolutely denie that the Image of God can bee lost or blotted out These make a difference betweene the Image of God thus restrained to the largnesse and and admirable perfection of the naturall faculties of the soule and the similitude or likenesse of God which appeareth in the qualities and vertues of it making him that possesseth them partaker of the diuine nature which they confesse to be lost Now this similitude is all one with the Image of God in the second consideration set down by Aquinas and therefore in this matter Caluin erreth not but writeth that which is consonant vnto the truth Touching the second part of this imputation it is true that Origen erred thinking hell to be nothing else but horror of conscience But he that looketh in the place in Caluin cited by the Iesuite shall see that he saith no such thing but the cleane contrary So that the Reader shall finde Bellarnne to be constant and stil like himselfe adding one calumniation to another CHAP. 25. Of the heresie of the Peputians making women Priests THe fourth Heresie imputed vnto vs by our adversaries is that of the Peputians who gaue women authoritie to intermeddle with the sacred ministerie of the Church That we doe so likewise they indeavour to proue by misreporting the words of Luther There are two things therefore which Luther saith in the place alleadged by them First that in absolution and remission of sinnes in the supposed Sacrament of Penance a Bishop or ordinary Presbyter may doe as much as the Pope himselfe which Alphonsus à Castro writing against Heresies confesseth to bee true The second that when and where no Presbyter can be found to performe this office a Lay man yea or a woman in this case of necessitie may absolue which our adversaries neede not to thinke so strange seeing themselues giue power to women to baptise in case of necessitie which I thinke is as much a ministeriall acte as to absolue the penitent in such sort as absolution is giuen in the Church of Rome And yet they would thinke themselues wronged if from hence it should bee inferred that they make women Priests and Bishoppes But Bellarmine reporteth the wordes of Luther as if hee should say absolutely that a woman or childe hath as much power and authority from God in these things as any Presbyter or Bishop wherein hee is like himselfe Absolution in the Primitiue Church was the reconciling and restoring of penitents to the peace of the Church and to the Communion of the Sacraments from which during the time of their penitencie they were excluded This in reason none could doe but they to whom the dispensation of the Sacraments was committed and who had power to deny the Sacraments The Popish absolution is supposed to bee a Sacramentall acte Sacramentally taking away sinne and making the party absolued partaker of the remission of it This is a false and erronious conceite LVTHER thinketh it to bee a comfortable pronouncing and assuring of good to the humble penitent and sorrowfull sinner which though ordinarily and ex officio the Minister bee to doe yet may any man doe it with like effect when none of that ranke is or can be present Thus when the matter is well examined it is meerely nothing that Bellarmine can proue against Luther But that which hee addeth touching our late dread Soueraigne ELIZABETH of famous memorie that shee was reported and taken as chiefe Bishop within her dominions of England c. is more then a Cardinall lye and might beseeme the father of lyes better then any meaner professour of that facultie For the Kings and Queenes of England neither doe nor haue power to doe any ministeriall act or act of sacred order as to preach administer Sacraments and the like But that power and authority which we ascribe vnto them is that they may by their princely right take notice of matters of Religion and the exercise of it in their kingdomes That they may and in duty stand bound to see that the true Religion bee professed and God rightly worshipped That God hath giuen them the sword to punish all offenders against the first or second Table yea though they be Priests or Bishops That neither the persons nor the goods of Churchmen are exempted from their power That they holde their Crownes immediatly from God and not from the Romish Antichrist That it was the Lucifer-like pride of Antichrist which appeared in times past in the Popes wheē they shamed not to say that the Kings of England were their villanes vassalls and slaues Thus then the fourth supposed heresie we are charged with proueth to be nothing but a diuelish slander of this shamelesse Iesuite Wee say therefore to silence this slanderer that we all most constantly hold the contrary of that he imputeth vnto vs And that wee thinke there is no more daungerous or presumptuous wicked boldnesse then for any man not called set a part and sanctified therevnto to intermeddle with any part of the sacred ministerie of the Church CHAP 26. Of the supposed heresie of Proclus and the Messalians touching concupiscence in the regenerate THe fift heresie which hee endevoureth to fasten vpon vs is he saith the heresie of Proclus of whom Epiphanius maketh mention But what was the heresie of Proclus Let Bellarmine tell vs for our learning It was sayth he that sin doth alwayes continue and liue in the Regenerate for that concupiscence is truely and properly sin which is not taken away by Baptisme but only allaied stilled and brought as it were into a kind of rest and sleepe by force thereof and the working of faith In this Bellarmine sheweth his intolerable either ignorance or impudence or both For Epiphanius in the place cited by him refuteth the heresie of Origen who denied the resurrection of the bodies of men as thinking such bodily substances which we see are continually subject to alteration here in this world not capable of immortality And that God did put these bodies vpon Adam and Eue after their sin at that time when he is said to haue made them coates of skinnes This Epiphanius refuteth shewing that God who only hath immortality made man though out of the earth yet by the immediate touch of his owne hands that he breathed into him the breath of life for that he meant he should be immortall that man had flesh and blood and a true bodily substance before his fall as is prooued by that of Adam concerning Eue This is now flesh of my flesh and bone of my bone that there was no euill found in the World such as death is in the beginning that man voluntarily sinned against God and therevpon God brought in death that euen as the Schoolemaster vseth correction not for any delight he hath in it but for that thereby he intendeth to bring his Schollers to forsake their negligent and disordered courses and to
wee are of wee will most willingly listen vnto them But this they doe not and therefore their talking of the Fathers reasoning from succession when they dare not reason as the fathers did is most vaine and idle CHAP. 41. Of Vnity the kindes of it and that Communion with the Romane Bishoppe is not alwayes a note of true and Catholike profession THe next note of the Church assigned by them is Vnity The Vnity of the Church consisteth principally in three things First in obseruing and holding the Rule of faith once deliuered to the Saints Secondly in the subiection of the people to their Pastours and thirdly in the due connexion of many Pastours and the flockes depending on them among themselues All these kinds and sorts of vnity wee thinke necessarily required in some degree in all those societies of Christians that will demonstrate themselues to bee the true Churches of God and deny not but that vnity in this sort expressed and conceiued is a most apt note of the true Church The papists suppose that besides these kinds and sorts of vnity before expressed there is also required another kind of vnity to the being of the Church namely subiection to and vnion with that visible head which as they thinke Christ hath left in his steade to gouerne the whole body of the Church and to rule both Pastors and people This head as they suppose is the Bishoppe of Rome from whose communion sith wee are fallen they inferre that wee are diuided from the vnity of the true Church This last kinde of vnity deuised by the Papists wee deny to bee necessarily required to the beeing of the true Church First therefore let vs see what may bee said for or against the necessity of this kinde of vnitie and in the next place consider what our aduersaries can conclude for themselues or against vs from that kind of vnity which wee acknowledge to be necessarily required to the being of the true Church If the vnion of all Christians with this supposed visible head which is the Bishop of Rome were necessarily required as a perpetuall dutie then was there no true Church in the time of the Anti-Popes when the wisest knew not who were the true Popes and who were vsurpers If they shall reply that it is necessary to hold Communion with the true if hee may bee knowne this hath no more warrant of reason than the former seeing the best learned amongst thēselues thinke that not only the Pope but also the whole cleargy people of Rome may erre and fall into damnable heresies in which case it is the part of euery true Christian to disclaime all communion with them and to oppose himselfe against them and all their hereticall impieties That it is possible for the Pope to erre and become an heretique so many great Divines in the Church of Rome haue at all times most constantly defended that the greatest patrons of the infallibility of the Popes judgement at this day are forced to confesse it is not necessary to beleeue that the Pope cannot erre but that it is onely a matter of probable dispute Thus then it is evident to all that will not wilfully oppose themselues against the truth that consent with the Romane Bishoppe cannot bee made a perpetuall and sure note of the true Church Nay the Grecians most constantly affirme that the Popes taking all to himselfe and challenging to bee head of the vniversall Church hath beene the cause of the Churches division But because Bellarmine is so excellent a Sophister that he is able to proue any thing to bee true though neuer so false and absurde Let vs see how hee proueth that consent with the Bishop of Rome is a note of the true Church in such sorte that whosoeuer holdeth Communion with him is a Catholike and contrarily whosoeuer forsaketh his Communion is an Heretique or Schismatique This hee endeavoureth to make good by the testimonies of sundry of the auncient Fathers wrested against their knowne meanings and vndoubted resolutions in other parts of their workes and writings His first allegation is out of Irenaeus in his third booke and third Chapter against heresies But if wee consider the circumstances of the place and the occasion of the wordes ci◅d by Bellarmine wee shall easily see they proue no such thing as hee laboureth to enforce For Irenaeus in that place sheweth how all heresies may bee refuted by opposing against them the tradition of the Apostles which hee saith wee may easily finde out and discerne how contrary it is to the franticke conceites of heretiques by taking a view of them which were ordained Bishoppes by the Apostles in the Churches of Christ and their successours to this present time which neuer taught nor knew any such thing as these men dreame Now because it would bee tedious to reckon all the successions of Bishoppes succeeding one another in euery Church therefore he produceth the succession of the Bishops in the Romane Church in steede of all because that being the most famous and renowned Church of the world constituted and founded by the two most principall and glorious Apostles Peter and Paul whatsoeuer was successiuely taught and receiued in that Church and consequently deliuered vnto it by those blessed Apostles must needes be the doctrine and tradition of the rest of the Apostles deliuered to all other Churches of the World For what was there hidden from these Apostles that was revealed vnto any of the rest and what would they hide from this principall Church that was any way necessary to bee knowne Therefore saith Irenaeus the producing of the Romane succession is in stead of all For it must needes bee that what this most principall Church receiued from these great Apostles that nothing else the other did receiue from their Apostles first preachers which he expresseth in these words Ad hanc Ecclesiam propter potentiorē principalitatē necesse est omnem convenire Ecclesiā hoc est cos qui sunt vndique fideles Bellarmines sense of these words that all Churches must frame themselues to beleeue what the Church of Rome beleeueth and prescribeth to others to bee beleeued no way standeth with the drift of Irenaeus in this place as may appeare by that which hath beene sayd and therefore this allegation might haue beene spared His next authorities are out of Cyprians Epistles in the first of which Epistles we shall finde that there were certaine Schismatikes that fled from their owne lawfull Bishop and superiours with complaints to other Bishops and Churches and amongst the rest to the Church and Bishop of Rome not knowing sayth Cyprian or at least not considering that the Romanes are such as will not giue entertainement to such perfidious companions nor listen to lying and false reports For that is the meaning of those words Ad quos perfidia non possit habere accessum But Bellarmine wresteth the words to another sense to wit that infidelitie and
vncertainety of finding out the trueth by that meanes Thirdly whereas they say wee haue no miracles and therefore not the true faith and Religion wee deny both the antecedent and the consequent For first the restoring of the purity of religion in our age hath not beene without wonderfull demonstration of the power of God to confirme the trueth of our doctrine and the equity of our cause as may appeare by that which is reported by Illyricus the English Martyrologue and other histories of better credite than those out of which they report their miracles And besides we say though we had no miracles wee are not thereby conuinced of errour For the vse of miracles was specially if not onely in respect of infidels as Caietane sheweth in the place aboue mentioned out of 1 Corinthians 11. and the authority of Gregorie in his tenth Homily and serued to make the mysteries of God seeme credible to such as were wholly auerse from them So that now the faith being already generally planted receiued in the world and confirmed by the miracles done by Christ and his Apostles and nothing being taught by vs but the same which was deliuered by them in the beginning nothing contrary to the confirmed and receiued doctrine of the Church of God then in the world when those differences betweene vs and our aduersaries began there is no reason they should vrge vs to confirme our doctrine by miracles If they require vs to confirme our calling and Ministery as being extraordinary wee say it is not extraordinary as hath beene sufficiently cleared in the note of succession That which Bellarmine addeth that Luther and Calvine attempted to doe miracles but could doe none is but the lying reporte of his owne companions their sworne enemies whose testimony in this case is not to be regarded CHAP. 49. Of Propheticall Prediction THe next note of the Church vrged by them is Propheticall prediction The certaine foreknowledge of future contingent things is proper vnto God and therefore none can foretell such things before they come to passe but they to whom God reuealeth them but that this kind of reuelation is made only to them that are of the true Church I thinke Bellarmine will not say For then what shall wee thinke of Balaam and the Sybils so that prediction of future things is no certaine nor proper note of the true Church But if it were it would not helpe them not hurt vs. For those men they speake of that liued in the dayes of our fathers prophesied of things to come were of the true Church and many of them did most certainely foresee foretell the ruine of the Pope his estate and the alteration reformation of the Church in our time gaue most cleare testimony vnto that which we haue done Neither is there any better proofe of the goodnesse of our cause than that that which we haue done in the reformation of the Church was before wished for expected foretold by the best men that liued in former times in the corrupt state of the Church That which Bellarmine scornefully reporteth of Luthers false lying prophesie that if he continued but two yeares in preaching the Gospell the kingdome of the Pope should be ouerthrowen shall wee doubt not bee found true to the confusion of the enemies of Gods trueth Religion notwithstanding all the indeuours of the Iesuites to make vp the breaches of Babylon which must be throwen downe till not a stone be left vpou a stone But that Luther foretold many things before they came to passe wherein his predictions were found most true wee haue the testimony of Melancthon Illyricus diuers others CHAP. 50. Of the felicity of them that professe the trueth THe next note of the true Church assigned by Bellarmine is the temporall felicity of them that are of it It was but his priuate fantasie that mooued him to assigne this note of the Church For his fellowes the Diuines of Rhemes in their annotations vpon the fift of Matthew doe vtterly disclaime it saying in expresse precise wordes Wee see then that the temporall prosperity of persons and countreys is no signe of better men or truer Religion But let vs suppose these pettie Diuines are deceiued in this their iudgement though if they bee wee must condemne all the Primitiue Christians that were in the times of the ten bloody persecutions and let vs grant that the Cardinall sayth truely that temporall felicity and prosperity is a note of the true Church and Religion what doeth hee gaine by it surely nothing at all for he is most blind that seeth not the prosperity of all those Countries of Germany Denmarke England Scotland and the like where the reformed Religion is maintained and the long life happy Reigne of those Princes that haue most favoured and sought to advance the same as of great ELIZABETH of famous memory late Empresse of England c. who as she was the great glorieus protectour of the Reformed Churches so was she the wonder of the world in respect of the happy successe shee had in all things she tooke in hand and the perpetuall course of felicity and prosperity that euer attended her notwithstanding the daungerous attempts of bloody miscreants the hired slaues of the sonne of perdition How the professours of this Religion though fewer in number forsaken destitute of all worldly assurances and being by the falshood treachery of their bloody enemies oftentimes brought as it were to nothing in France other places haue yet strangely and indeed miraculously lifted vp their heads againe to the terrour and confusion of their proudest enimies hee that seeth not is a stranger in the world Wherefore I I will leaue the consideration of this note to the indifferent Reader not fearing any great preiudice that can grow from thence against our cause CHAP. 51. Of the miserable endes of the enemies of the trueth THe next is the miserable end of such as are enemies of Gods true Religion It is true that God hath oftentimes shewed his iudgements most clearely against the wicked enemies of his trueth and glory so that in the end the impiety of their former courses was made to appeare as wee see in Herode Arrius Nestorius and others but that any such thing fell out to Luther Caluine or any of those worthy men Bellarmine is pleased in this place to slander we vtterly deny And to the lewd and lying reports of Coclaeus Bolsecus we oppose the testimony of Iunius Melancthon and others And surely it was the worlds wonder that Luther opposing himself against the bloody Romanists against whom no King nor Emperour in later times resisted but he wrought his owne ouerthrow should notwithstanding liue so long die so peaceably and be buried so honourably as few of his ranke haue euer beene Touching Caluine there were many witnesses of the manner of his sicknesse but of his death none but the
they desire to be tryed AN APPENDIX WHEREIN IT IS CLEARELY PROVED THAT THE LATINE OR WEST CHVRCH IN WHICH THE POPE TYRANNIZED VV AS AND CONTINVED A TRVEORTHODOXE AND PROTESTANT CHVRCH AND THAT THE DEVISERS AND MAINTAINERS OF ROMISH ERROVRS and superstitious abuses were onely a faction in the same at the time when Luther not without the applause of all good men published his propositions against the prophane abuse of Papall indulgences To the Reader THis Appendix when first published by the Author contained only some briefe quotations vpon seuerall points of difference betweene us and the Papistes showing that the nowe Romish faith was neuer generally receiued in the VVesterne or Latine Church in the dayes of our Fathers no not then when the darke mist of Poperie seemed to haue ouershadowed all things The Author not long before he died intended an inlargment of it in the seuerall particulars but being preuented by death liued not to finish what hee had begun So much as was finished of it comming to my hands I thought my selfe bound in duty not to depriue the world of I haue therefore so farre aduentured to hazard the credit of the Author as to make it publique though something imperfect and wanting that lustre and beauty which it might haue receiued from the last hand of the Author if God had lent him longer life As it is it may serue if for no other vse yet for this as a platforme to shew what might be done in this kind and what the Author intended I make no question but a fauourable Reader will looke on it as wee vse to looke on the foundations of stately buildings the finishing whereof hath beene hindred by some fatall accident the very ruines whereof breede in us astonishment and amazement while we consider not what they are but what they might haue beene The twelue first chapters of this Appendix are enlarged the rest remaine as they were formerly set forth The quotations contained in that part which hath beene added I haue compared and amended if any where they differed from the Originalls whence they were taken and the truth of them I am able to iustifie If the world shall reape any benifit by the worke or if I may be thought by my paines bestowed on it to haue performed that duty wich I owe vnto the memorie of a deare father I haue my desire and so I rest Yours in all due respect NATHANIEL FIELD AN ANSWER TO Mr Brerelyes obiection concerning the Masse publiquelie vsed in all Churches at LVTHERS appearing WHereas to silence our adversaries who neuer cease challenging vs for departing from the faith of our Fathers and the doctrine of the Church wherein they liued and died I affirmed in my 3◠Booke that none of those erroneous positions which at this day they of the Romish faction doe defend and wee impugne were euer constantly receiued in the dayes of our Fathers as the doctrine of that Church wherein they liued and died but onely doubtfully disputed of as things not clearely resolued or broached onely as the priuate fancies and conceipts of particular men and for proofe heereof heeretofore added an Appendix wherein I produced the testimonies of sundry worthy Pastours and guides of the Church in euery age teaching as we doe touching the points now controversed It hath pleased some of the adverse faction to take exceptions to the same my assertion I will first therefore set downe such objections as they haue made and answere the same and then enlarge my former proofes that all that will not be wilfully blinde may see the trueth of that which I affirmed The principall man that shewed himselfe in this kinde is M ◠Brerelie the Author of the booke entitled the Protestant Apologie And after him the author of the answer to Mr D Whites way to the Church M Brerelie in the first tract pag. 139 hath these words It is beyond beleefe and very wonderment that D Field a man otherwise graue and learned should not be abashed by his publique writing so confidently to averre of our so many Christian Catholique Churches dispersed thorough the world at Luthers first appearing that they were all of them the true Protestant Churches of God And that they which then beleeued those damnable errours which the Romanists now defend were a particular faction onely contrary to the confession of so many learned Protestants And in his 2 tract cap. 2. sect 2 pag. 329. hee hath these words In this vndue sort doth Illyricus place in his catalogue of Protestant witnesses Gerson Aquinas and sundry of our Schoolemen all of them vndoubtedly knowne Catholiques and we could giue like farther example of S. Bernard Erasmus Mirandula and sundry other knowne Catholique Writers whom our adversaries in like manner doe vnjustly claime to bee of their Church D Field a prime adversarie and for such was together with the Bishops and Deanes summoned to the conference before his Majestie in Ianuarie 1603 as appeareth by the said conference forbeareth not in these straits to inforce the like vndue and intollerable bold claime to the many Catholiques a particular faction of them onely excepted dispersed thorough the world at and next before Luthers first appearing And in his third Booke of the Church cap. 12. pag. 85 saith nothing is done in the Protestant reformation which Camaracensis Picus Savanarola Gerson and innumerable other worthy guides of Gods Church long before thought 〈◊〉 fit to bee done And pag. 330 Mr Brerelie addeth these wordes D. Feild of the Church l. 3. c. 6. sayth it is most fond friuolous that some demaund where our Church was before Luther began For we say it was where now it is and that it was the knowne apparant Church in the world where all our Fathers liued died And most exceeding boldly hee there farther sayth none of the poynts of false doctrine errour which the Romanists now maintaine we condemne were the doctrines of that Church constantly deliuered or generally receiued but doubtfully broached and factiously defended by some certaine only And booke the third cap. 8. pag. 76 he proceedeth yet farther with like incredible boldnesse saying we must farther beleeue that all the Churches in the world wherein our Fathers liued died were the true Churches of God that they that taught the errours the Romanists now defend against vs were a faction only as they that denied the resurrection vrged circumcision despised the Apostles of Christ were in the Churches of Corinth Galatia Who can without amazement and wonder behold this incredible boldnesse For was not the Masse wherein are comprehended so many cheife points of our Religion the publique liturgie solemnly celebrated in all Churches at Luthers first appearing Was then the externall face of religion any other then our now professed Catholique faith Was Protestancie then so much as in beeing No marvaile then if our aduersaries doubt not to make vndue and pretended claime to the auncient Fathers seeing they blush
bounden duty that wee should at all times and in all places giue thankes vnto thee holy Father almighty and euerlasting God through our Lord Iesus Christ. And that theÌ„ immediately followed these words Who the night before hee suffered tooke bread c. For they thinke that howsoeuer the latter part of the Roman canon now vsed ipsissimam prae se serat antiquitatem admirabilem spiret sanctitatem that is appeares to be auncient and breathing forth nothing but admirable sanctitie yet the former parts of it do not so and that they were composed by Scholasticus not long before the time of Gregory the first as himselfe telleth vs. What is to be thought of this Scholasticus whether hee were a man so named or whether Gregorie more to expresse vnto us the quality of him that composed the canon that hee was but a man though a professor of learning and that therefore he might adde the Lords prayer vnto that forme that had but a man for the composer of it I leaue uncertaine because some thinke it was composed by Gelasius and that hee was stiled Scholasticus before he was Bishop But this is certaine that some things haue beene added to the canon since the time of Gregory and that in the celebration of the holy mysteries so many tautologismes and barbarismes are found that ingenuous men abhorre from the celebration thereof as Platina testifieth and so many so grosse corruptions are crept into the service of the Church that all good men long since and yet still complaine of it Claudius Elpenâ—…us affirmeth that the publique services are full of old fables and allea â—…geth Petrus abbas Cluniacensis l. 5. cap. 29. saying that the songs himnes of the Church had very many toyes as namely a himne in the prayse of Saint 〈◊〉 in the which though reading it ouer somewhat hastily and not staying to search all yet he found at the least foure twenty lies He alleadgeth likewise Petrus Pictaviensis epist. 31. reprouing a false fond himne in the praâ—…se of Maure running vpon the waters and Cardinall Cameracensis de reâ—…â—…lesie consideration the third advising the councell of Constance to take oder that vnsound writings might be no longer read in the Church and the oration of Picus Mirandula to the same purpose and Volateran complayning that in the daily prayers there are read manifest lies to whom hee addeth Adrian the sixth afterwards Pope misliking superstitious forgeries in holy matters and concludeth that the Catholickes may lament on the behalfe of the Church as Hieremie lamented on the behalfe of the Synagogue Thy Prophets haue seene false foolish things for thee addeth that the greife which hee doth feele and expresse for these toyes dotages is common to him with all good men for the most part Bishop Lindan to the same purpose hath these wordes Quod si nostra conspiceret Agobertus episcopus Lugduâ—…rsis antiphonaria Deum immortalem quomodo ea pingeret vbi non Apochrypha modo exevangelio Nicodemi alijs nugis sunt inserta sed ipsae adeo secretae prâ—…es suâ—… mendis turpissimis conspurcatae That is If Agobertus sometimes Bishop of 〈◊〉 that could not endure the corruptions of his time were now aliue and should see our antiphonaries good God! how would he paint them out in which not onely apochryphall things out of the gospell of Nicodemus and such other toyes are â—…ed but even the very prayers themselues named secretae are defiled with â—…st â—…rosse and vile absurdities and faults Many things sayth Picus Mirandula which in the decrees are accounted apocryphall and are so censured by Hierome are in the service of the Church and many things also that by many are nâ—…t thought to be true I meane not sayth Melchior Canus to defend all the histories which are every where read in the Church I see there are so many of the vulgar sort condition not onely amongst those of the laitie but of the cleaâ—…gie also that most willingly embrace those fables which the Church long since exploded In this kinde it behooueth the Bishops to doe something but they must be wise aswell as diligent least while they goe about to cure the loosenesse of the skinne about the fingers they hurt the head These happilie goe about to put graue histories into the place of such as are apochryphall but they change the diuine seruice of the Church so much that scarce any shew of the old religion seemeth to bee left in the daily prayers wherefore this must â—…nd firme that the histories of the Saints which are wont to bee read in the Church must not bee despised though some of them be vncertaine apochryphall light and false for they are credible and true for the most part some of them certaine Ferdinand caused it to be proposed to the councell of Trent amongst other articles of reformation that the breviaries and missals might be purged that all things that are found in them not taken out of the Scripture might be taken away that the prolixity of prayers Psalmes might be abridged good choise being made of such as should be vsed apud Goldast imper const tom 2. pag. 3â—… These it seemeth are those mysteries of Romish religion found in the liturgy of the Church at before Luthers time whereof M Brerely speaketh but they had no generall approbation but the dislike of all good men as it appeareth by that which hath bin said For otherwise the very forme words of the liturgie condemne the abuses of privat masses halfe coÌ„munions make nothing of that propitiatory sacrifice whereof the Papists fable which are those greatest mysteries of Romish religioÌ„ that they insist vpon in their Masse Touching the first of these parts of Romish religion which is that of their priuate masses wherein the Priest receiueth alone without any communicants making the people beleeue that that which he doth is a propitiatorie sacrifice and that he can apply the benefite of it to whom he will and that it is enough for them to be present or to giue something for the procuring of it their errour is clearely refuted by the forme of prayers that are vsed in the masse which show that they onely haue the benefit that is here sought that communicate For immediatly after the consecration the Priest and people pray in this sort Supplices te rogamus omnipotens deus iube haec perferri per manus sancti angeli tui in sublime altare tuum in conspectu divinae maiestatis tuae ut quicunque ex hac altaris participatione sacrosancti filii tui corpus sanguinem sumpserimus omni benedictione coelesti gratiâ repleamur per eundem Christum Dominum nostrum Amen That is Wee as humble suppliants beseech thee O God Almighty to commaund that these our sacrifices and oblations may bee carried by the hands of thy holy Angell to thy Altar on high and to the sight of thy divine Maiestic
did see in the greater Church of Sangalli a chalice guilded with gold that weighed threescore and tenne markes of siluer provided no doubt for the publique communion of the people formerly vsed Beatus Rhenanus saith that Conradus Pellicanus a man of wonderfull sanctity and learning did finde in the first constitution of the Carthusians that they are forbidden to possesse any vessels of price besides a siluer chalice and a pipe with which the lay people might sucke out the bloud of our Lord. Besides the booke written more then foure hundred yeares since concerning the treasures of the Church of Mentz amongst chalices of gold of a greate weight hauing handles and golden Crosses c reckoneth also syluer pipes six in number if I be not deceiued deputed to this vse of sucking out the bloud of our Lord which I suppose sayth hee the Archbishop was wont to vse Ordo Romanus sheweth that when the Bishop of Rome doth celebrate the Archdeacon giueth him to drinke of the holy chalice and afterwards powreth a little out of the same into a greater chalice or cuppe which the acoluth doth hold that the people may be confirmed or receiue the sacrament of the Lords bloud out of the sacred vessell For the wine that was not consecrated being mingled with the blood of Christ is altogether sanctified The Bishops therefore come in order to receiue of the hande of the Pope and aftar them all the Priestes come vp that they may communicate at the alter and while the Archdeacon communicateth the chiefe Bishop that is present holdeth the challice for as Bishops attend the Pope in the Church of Rome so priestes should attend and assist Bishops in other Churches The Archdeacon after hee hath communicated receiueth the chalice back againe from the Bishop and confirmeth all those with the Lords blood to whom the Pope hath giuen the communion of the body of our Lord. This seruice being performed by the altar hauing receiued by the Subdeacon the pipe with which the people are to be confirmed the Archdeacon deliuereth the chalice to be carried to the acoluth to be layed vp by him in the vestery Then doth the pope goe downe to giue the communion to the Princes of the people and their wiues and as the Archdeacon doth confirme those to whom the Pope giueth the Communion of the Lords body so do the other Deacons confirme them to whom after the Pope hath ministred to those of the better sort the other Bishops and Priestes do giue the Communion and as soone as the pope beginneth to minister the Communion to the Clergie and people the schoole of singers beginneth to sing the antheme appointed for the Communion and after that when the Pope thinketh fit Glory be to the Father c. Here wee see a cloud of witnesses testifying for the Communion in both kinds wherevpon â— Cassander feareth not to pronounce that hee verily thinketh it cannot be shewed that the sacrament of the Eucharist was any otherwise ministred in any part of the Catholike Church to the faithfull people in the holy assembly from the Lords table for a thousand yeares and more but vnder both the sacramentall signes of bread and wine Neither can this saying of Cassander be refuted by that in the second of the Acts where the faithfull are sayd to haue continued in the breaking of bread and prayer Nor by that wee reade in antiquity of the Lay communion which Caietan childishly vrgeth For sundry worthy diuines in the Roman Church haue sufficiently shewed the weakenesse of these sillie allegations Let vs see therefore how the Communion in one kind came into the Church It appeareth by Leo the first that the Manichees as they denied Christ to haue beene borne in the truth of our flesh so they denied him to haue truely dyed and risen againe and therefore they vsed to fast vppon that day that is to vs the day of saluation and ioy And whereas to hide their infidelity and heresie they came sometimes to the Churches of Catholikes and were present at the celebration of the sacred mysteries they did so temper the matter that with vnworthy mouthes they receiued the Lords body but declined to drinke the blood of our redemption Leo carefully endeauoured to make this thing knowne to all that by these signes they might bee discried that their sacrilegious dissembling might bee found out and that being discouered they might by sacerdotall auctoritie be cast out of the society of the Saints By this of Leo it appeareth that the Manichees out of an hereticall conceipt began to communicate in one kinde and that all were wont to communicate in both kindes that hereby the Manichees might be discouered and knowne from other right beleeuers in that they would communicate but in one kinde alone Which thing also Andradius doth rightly note In the time of Gelasius there were certain found that out of some superstitious conceipt would not communicate in both kindes Wee haue found saith Gelasius that certaine hauing receiued a portion of the sacred Body onely abstaine from the cup of the most holy bloud Which men because they are saide to be holden with I know not what superstition either let them receiue the whole Sacrament or let them be put and kept frrom the whole seeing there can be no division of one and the same mysterie without grievous sacriledge Thirdly whereas in case of necessity as when children or such as were sicke and weake were to receiue the communion the auncient did sometimes dippe the mysticall bread into the consecrated wine and so gaue it vnto them as it appeareth by the history of Serapion by that which Cyprian and Prosper report and by that which the Councell of Turon prescribeth that the Eucharist which is reserued for the voyage provision of such as are ready to depart hence shall be dipped into the blood of the Lord that so the Priest may truely say The body and blood of our Lord be beneficiall vnto thee vnto eternall life Some beganne to bring in this manner of dipping into the ordinary communion vnder pretence of carefull avoyding the danger of shedding the blood of Christ and greater reuerence towards the same For certaine Monkes brought the same custome into their Monasteries ingenuously confessing that herein they did contrary to the custome of other Churches But that they were forced so to doe by the rudenesse of their novices who they feared would runne into some grosse neglect if they should receiue the blood of Christ apart Neither did this custome stay here but it made an entrance into other Churches abroad also for Ivo Carnotensis about the yeare 1100 hath these wordes Let them not communicate in the bread dipped but according to the decree of the Councell of Toledo let them communicate in the bodie apart and in the blood apart those onely excepted to whom it is not prescribed but permitted to communicate in the bread dipped out of
merit in that it augmenteth devotion enlargeth the apprehension of faith and is a more compleat full receiuing And againe The receiuing vnder both kindes which manner of receiuing the Lord deliuered is of more efficacy and complement And hee that receiueth the sacrament vnder the forme of bread onely doth not perfectly receiue the same in respect of sacramentall receiuing With him agree Albertus magnus Petrus de Palude Bonaventura and sundry other By all which it is evident that though they gaue way to the custome that grew in and began to prevaile in their time yet they signified and sufficiently expressed that in their opinion the communicating in both kindes as Christ at first did institute and the Church for a long time observed is fitte convenient compleat perfect of more efficacie and more cleere representation than the other vnder one kind alone And therefore many still retained the auncient manner of communicating after other had admitted receiued the new Aquinas sayth of his time that the communicating vnder one kinde alone was receiued in many Churches not in all Alexander of Hales sayth that lay men almost euery where communicated in one kinde Petrus de Palude sayth it was the custome in some Churches to giue the communion to the people in both kinds Durandus reporteth that it was the custome of some Churches in his time that the priest should consecrate such a quantity of wine that after hee had drunke of the same there might still some of the sacrament of Christs blood remaine in the chalice into which more wine not consecrated might be powred that the other communicants might partake of the blood of Christ. And then they began to dispute the question whether the wine that was put into the cup by contact of Christs blood became consecrated sacramentall or not But whether it did or not they resolued that all by this meanes did partake and drinke of the blood of Christ which was mingled with euery part of the wine newly powred into it After this some proceeded farther left none of the sacramentall or consecrated wine in the cuppe or chalice but powred meere wine into it that the communicants might wash their mouthes with it after they had receiued the body of Christ teaching them that they had beene sufficiently partakers of the blood of Christ in that they had receiued his body from which his blood cannot bee separated But Willielmus de Lauduno sayth that he that receiueth the body of Christ vnder the forme of bread receiueth the whole verity but not the whole sacrament and that therefore in many places they communicated in both kindes And wee shall finde that where they admitted the communion vnder one kinde yet they put a difference betweene the communicants and permitted some to communicate in both kindes Linwood sayth that in the lesser Churches onely they that consecrate receiue the blood of Christ vnder the forme of consecrated wine insinuating thereby that in the greater it was otherwise and that within the compasse of the same nation and people the greater and more honourable Churches had the communion in both kindes when the meaner had it but in one Yea wee shall finde that in the same particular Church some communicated in both kindes when other communicated but in one For Richardus de mediâ villâ and Petrus de Tarantasia afterwards named Innocentius the 4 t report that in their time not onely the Ministers of the Altar but the more principall of the people communicated in both kindes Thomas Waldensis provinciall of the Carmelites here in England saith of his time We permit the Pastours of the Churches to giue the Sacrament in both kindes to svch persons as are strong in faith and discreet as the Bishop of Rome doth vse to giue the communion to the deacon and other Ministers of the Altar and other excelling in faith or of high place and dignity as Doctours and Kings Or as the Churches of religious men and of great places doe still continue to giue the Sacrament to their brethren and such persons as are worthie of so great a thing And in another place he hath these words Neither doe we deny vnto all Lay men generally to drinke of the blood of Christ vnder the forme of wine neither doe wee generally and without distinction or difference graunt and yeeld it vnto all for wee know that by the custome of the Church it is left to the discretion of the greater Prelates to admit certaine of the Ministers of the Altar or certaine other illustrious persons amongst the people that are faithfull reverent and devout to the solemne communicating in both kindes Thus did he write more then a thousand and foure hundred yeares after Christ in the time of Pope Martin who was elected in the Councell of Constance and who as B. Lindan telleth vs went home from the Councell of Constance and ministred the communion to sundry both of the Clergie and Laity vnder both kindes So that the communion vnder both kindes continued after the Councell of Constance which as the same Lindan saith did not simply forbid the ministring of the Sacrament in both kindes but the teaching of the people that of necessitie it must be so ministred To this purpose see the 13th session of the Councell The Councell of Basil permitted the Bohemians to continue the vse of the communion in both kinds Cassander telleth vs that good credible authors do testifie that in France the whole cōmunion was ministred though not euery-where in ordinary Churches yet in Chappels euen a little before the memory of our fathers as also it is ministred to the French Kings to this day Caietan saith of his time that the Church of Rome almost all the Churches of the west had the cōmunion in one kind He saith not all but almost all for as it appeareth by the same Caietan the Cistercian monks in some places did cōmunicate vnder both kinds euen in his time their order as it may be thought being instituted while the communion vnder both kindes continued in generall observation For otherwise it is not to be thought that any Monasterie would haue presumed to renew an abolished custome So that we see that the Churches of this part of the world were neuer wholly depriued of the necessarie and comfortable vse of the Sacrament vnder both kindes And for those that were wee see by what degrees and in what sort not without complaining of the wrong done vnto them they were forced to giue way to the innovation by a prevailing faction Yet did they not cease to bee members of the true and orthodoxe Church that were thus wronged The Armenian in the Dialogues of Armachanus objecting the saying of Christ except a man eate the flesh of the Sonne of man and drinke his blood hee can haue no life to prooue the necessitie of the Communion in both kindes
to permit leaue free the vse of the cup to the lay people being moved so to doe by Charles the Archduke his sonne the Duke of Bavaria his son in law and the due consideration of the necessity of his subiects There are extant certaine articles concerning reformation of manners Church discipline proposed in the councell of Trent by the embassadours of Charles the ninth the French King amongst which the 18 article is that the auncient decree of Leo and Gelasius touching the communion vnder both kindes might be reviued brought to be in vse againe But when the French perceiued that there were scarce any footesteps of the libertie of auncient councells to be discerned in the councell of Trent that all things were swayed and disposed by the absolute commaund of Pius the fourth then Pope the embassadours were commaunded to make a protestation in the name of the King their master the words of which protestation are these Wee refuse to bee subject to the commaund disposition of Pius the fourth Wee reiect wee refuse contemne all the judgments censures decrees of the same Pius And although most holy Fathers your religion life and learning was ever and euer shall bee of great esteeme with vs yet seeing indeed you doe nothing but all things are done at Rome rather then at Trent and the things that are here published are rather the deerees of Pius the fourth then of the councell of Trent wee denounce protest here before you all that whatsoeuer things are decreed published in this assembly by the meere will pleasure of Pius neither the most Christian King will euer approue nor the French Church euer acknowledge to be the decrees of a generall councell Besides this the King our master commaundeth all his Arch-Bishops Bishops and Abbots to leaue this assembly and presently to depart hence then to returne againe when there shall be hope of better more orderly proceedings Wherefore from this point of Romish Religion touching the communion in one kinde which findeth no helpe in the publique liturgie vsed in the dayes of our Fathers by which it is evident that the people were wont to cōmunicate in both kindes when that forme of divine seruice was first composed nor no liking or approbation of the best and worthiest guides of Gods Church then liuing let vs come to the next which is the propitiatory sacrifice for the quicke and the dead This indeede is a grand point of Romish Religion and if M Brerelie can prooue that it is contained in the publique Liturgie that was vsed in the Church at and immediatly before Luthers appearing and consequently that all that vsed that Liturgie had such an opinion of a sacrifice hee hath said much to proue that the Church vnder the Papacie was no Protestant Church but this neither hee nor all the most learned Papists in the world will euer be able to proue First therefore I will make it appeare that the Canon of the Masse importeth no such sacrifice And secondly I will shew at large that neither before nor after Luthers appearing the Church beleeued or knew any such new reall sacrificing of Christ as is now imagined Touching the canon of the Masse it is true that therein there is often mention of sacrifice and oblation but Luther professeth that the words may be vnderstood in such a sense as is not to be disliked and hee saith hee could so expound it and that somewhere hee hath so expounded it but seeing it is obseure and may beare diuers senses and a better and more cleare forme of divine celebration may be brought in he will not honour it so much as to giue it that sense which it may well carry and in which the first composers of it and others after did vse it but that wherein they of Rome will now needes haue it to be vnderstood That the forme of words vsed in the canon are obscure in sundry parts of it and hard to bee vnderstood euen by the learned Cassander confesseth and therefore thinketh it fit it were explained illustrated by some briefe scholies put in the margent or inserted into the text by way of parenthesis The obscuritie that is in it groweth as he rightly obserueth partly out of the disuse discontinuing of certaine old obseruations to which the words of the canon composed long since haue a reference and partly from the vsing of the word sacrifice in diuers and different senses though all connexed the sudden passing from the vsing of it in one sense to the vsing of it in another It is not vnknowne to them that are learned that in the Primitiue Church the people were wont to offer bread wine and that out of that which they offered a part was consecrated to become vnto them the Sacrament of the Lords body bloud other parts converted to other good holy vses Respectiuely to this ancient custome are those prayers conceiued that are named secretae the first part of the canon wherein wee desire that God will accept those gifts presents offerings and sacrifices which we bring vnto him and that hee will make them to become vnto vs the body bloud of his Son Christ which onely are that sacrifice that procureth the remission of our sins and our reconciliation and acceptation with God So that to take away this obscurity that the words may haue a true sense the ancient custome must bee brought backe againe or at least it must be conceiued that the elements of bread wine that are set vpon the mysticall table are to be consecrated are brought thither and offered in the name of the people and that as being their presents they are symboles of that inward sacrifice whereby they dedicate and giue themselues and all that they haue vnto God Touching the second cause of the obscurity of the wordes of the Canon which is the vsing of the word sacrifice and ◅ffering in so manifold and different senses and the sudden passing from the one of them to the other wee must obserue that by the name of sacrifice gift or present first the oblation of the people is meant that consisteth in bread and wine brought and set vpon the Lords table In which againe 2 things are to be considered the outward action and that which is signified thereby to wit the peoples dedicating of themselues and all that they haue to God by faith and deuotion offering to him the sacrifice of praise In this sense is the word sacrifice vsed in the former part of the canon as I haue already shewed In respect of this is that prayer powred out to God that he will be mindfull of his seruants that doe offer vnto him this sacrifice of praise that is these outward things in acknowledgement that all is of him that they had perished if he had not sent his sonne to redeeme them that vnlesse they eate the flesh and drink the blood
non diffido scio quid faciam calicem salutaris accipiam That is When my strength shall faile I will not bee troubled neither will I despaire I know what I will doe I will take the cup of saluation And in another place Totum quod dare possum miserum corpus istud est id si minus est addo corpus ipsius Nam illud de meo est meum est parvulus enim natus est nobis filius datus est mihi de te Domine suppleo quod minus habeo in me O dulcissima reconciliatio O suavissima satisfactio That is All that I can giue is this miserable body if that be too litle I adde his body for that is of mine and it is mine a litle child is borne vnto vs a sonne is given vnto mee from thee I take ô Lord to supply what I finde wanting in my selfe O most sweete reconciliation O most sweet satisfactoin Who doth not see that God doth by such a faith as that is that is exercised in the celebration of this representatiue sacrifice and in the eating of the body of Christ the sufferings whereof are here represented apply the benefit of Christ his dearest sonne to his faithfull ones Neither doe wee attribute this application to the priest but to God nor to our worke but to Gods benefit Which yet wee receiue no otherwise but by faith with the assent of our owne will Hitherto wee haue heard the words of the authour of the Enchiridion and the same authour els-where sayth that the orthodoxe diuines deny the externall action which wee call the sacramentall oblation to conferre grace or to haue any spirituall effect ex opere operato It is true sayth hee that a wicked man may pronounce the words of Christ and so make the elements of bread wine to become the sacrament of the Lords body and bloud and this sacrament ex opere operato that is out of the very nature of a sacrament of it selfe how ill soeuer the minister bee will conferre grace instrumentally to all such as receiue it without such indisposition as might hinder the working of it But if wee speake of the offering of Christ representatiuely it hath no force farther then the faith of the offerer extendeth If the priest therefore not onely outwardly but inwardly also by the acte of faith present the sufferings of Christ in the body of his flesh to God in desire by the merit thereof to escape his wrath hee bringeth much good vpon himselfe if hee devoutly beseech God for his Christs sake whose sufferings hee representeth vnto him to bee mercifull to the people committed to his charge or to any other there is no doubt but this his prayer in the nature of a prayer is most powerfull to obtaine in this kind But if hee bee wicked faithles his representatiue offering of Christ of meerely in respect of it selfe worketh no good to himselfe nor any other For in the representatiue offering of Christs passion to God must be included a supplication made to God for that passion sake and a desire of those good things that wee need Now the prayer of such a sinner God heareth not but the people spiritually representing vnto God by the acte of their faith that which the priest doth sacramentally obtaine all desired good and the removing of all evill not by force of that the priest doth but by their owne faith which is stirred vp by that outward acte done by him The most reverend Canons of the Metropoliticall Church of Colen agree with the authour of the Enchiridion their words are these Consecratione factâ in missâ Christus Dominus qui seipsum aliquando in corpore suo mortali Deo patri coelesti cruentum sacrificium pro peccatis mundi obtulit denuo totius ecclesiae nomine modo incruento spirituali representatione commemoratione sacratissimae suae passionis offertur quod ipsum fit quando ecclesia Christum eius verum corpus verumque sanguinem Deo Patri cum gratiarum actione oratione attentâ pro suis totius mundi peccatis proponit seu repraesentat quanquam enim sacrificium illud in eâ formâ quâ in cruce offerebatur semel tantum oblatum sit semel tantum sanguis effusus vt ita repeti iterumque offerri non possit nihilominus tamen consistit manet tale sacrificium coram Deo perpetuò in suâ virtute efficaciâ acceptum ita vt sacrificium illud in cruce oblatum non minus hodierno die in conspectu patris sit efficax vigens quam eo die quo de saucio latere sanguis exiuit aqua Quapropter cum vulnerati corporis nostri plagae pretio redemptionis semper opus habeant ecclesia proponit Deo Patri pretium illud in verâ fide devotione iterum sed figuratiuè spiritualitèr ad consequendam remissionem peccatorum non quod huic operi suo quo videlicet commem or at repraesentat sacrificium illius meritum ascribat remissionis peceatorum vt quam solus Christus cruentâ suâ oblatione in cruce nobis promeruit verum tali suo commemoratiuo mystico fidei sacrificio in quo repraesentat ecclesia sistit in conspectum patris verum corpus sanguinem eius vnigeniti applicat sibi accommodat magnum illud donatiuum remissionis peccatorum quod Christus impetravit cum accipiat remissionem peccatorum per nomen eius qui credit in eum Act. 10. That is So soone as the consecration is done in the Masse Christ the Lord who sometime offered himselfe in his mortall body a bloudy sacrifice to God his heauenly father for the sins of the whole world is now offered again after an vnbloudy manner by representation and commemoration of his most sacred passion which thing is then done when the Church doth propose and represent Christ and his true body ' and bloud to God the Father with thanksgiuing and with earnest prayer for the remission of her sinnes and the sinnes of the whole world for although that sacrifice in such sort as it was offered on the Crosse was offered onely once and his bloud only once powred forth so that he can no more be so offered yet notwithstanding that sacrifice remaineth and abideth before God perpetually in its vertue and efficacie and is so acceptable vnto him that being but once offered on the Crosse it is no lesse effectuall and of force in the sight of God to day then it was that day when water and bloud streamed out of his wounded side Wherefore seeing the soares and hurts of our wounded bodies haue alwayes need of the price of redemption the Church proposeth to God in faith and devotion that price againe but figuratiuely and spiritually to obtaine remission of sin not as if shee did ascribe to this her worke whereby she commemorateth and representeth that his sacrifice the meriting of
debt there whiles wee celebrate the memory of his passion we acknowledge confesse our sinnes which be without number grant that we are not able to satisfie for the least of them therfore beseech our mercifull Father to accept in full payment satisfaction of our debts his passion which after this sort as hee hath ordained to be done in the sacrifice of the masse we renew represent before him where our sinfull life hath altogether displeased him wee offer vnto him his welbeloued Son with whom we are sure he is well pleased most humbly making supplication to accept him for vs in whom only we put all our trust accounting him all our righteousnes the authour of our saluation Thus doth the Church daylie renew in mysterie the passion of Christ doth represent it before God in the holy masse for the attaining of all the graces benefites purchased by the same passion before after the measure of his goodnes as our faith deuotion is knowne vnto him And againe The Church offereth Christ Gods Sonne to God the Father that is representeth to the Father the body and bloud of Christ which by his omnipotencie hee hath there made present and thereby reneweth his passion not by suffering of death againe but after an vnbloudy manner not for this end that we should thereby deserue remission of sins deliuerance from the power of the deuill which is the proper effect of Christs passion but that we should by faith devotion this representation of his passion obtaine remission grace already deserued by his passion to be now applyed to our profite and saluation c. not that we can apply the merits of Christs death as we list to whō we list but that we by the representation of his passion most humbly make petition prayer to Almighty God to apply vnto vs the remission grace which was purchased deserued by Christs passion before after the measure of his goodnes and as our faith and deuotion is knowne vnto him The thing offered both in the sacrifice of Christ on the Crosse in the sacrifice of the Church on the Altar is all one in substance being the naturall body of Christ our high Priest and the price and ransome of our redemption but the manner and effects of these two offerings are diuerse the one is by the shedding of Christs bloud extending to the death of Christ the offerer for the redemption of all mankind the other is without shedding of his bloud onely representing his death whereby the faithfull and deuout people are made partakers of the merits of Christs passion Hitherto the Bishoppe of Lincolne and to the same purpose the Authour of the Enchiridion of Christian religion hath these words Diligenter ergo haec omnia nobis intuentibus nihil vel absurdi vel scrupulosi in toto missae contextu occurret sedomnia praesertim quae canon complectitur pietatis plenissima ac plané reuerenda vt sunt videbuntur Aut enim Ecclesia respicit ad corpus sanguinem Christi pro se in cruce oblata vi omnipotentis verbi in altari praesentia non veretur haec appellare hostiam puram hostiam sanctam hostiam immaculatam panem sanctum vitae aeternae calicem salutis perpetuae aut ad oblationem repraesentatiuam commemoratiuam passionis seu corporis Christi veri quae fide misericordiam per Christum apprehendente redemptionem quae est in Christo deo patri opponente peragitur non dubitat hoc sacrificium laudis offerre pro se suisque omnibus pro spe salutis incolumitatis suae nimirum spem salutis incolumitatis ac redemptionem animarum debitalaude ac gratiarum actione deo accepta referens petitque vt hanc oblationem seruitutis suae Deus placatus accipiat diesque nostros in sua pace disponat atque ab aeterna damnatione nos eripi et in electorum suorum grege iubeat numerari non quidem ex meritis nostris aut ex dignitate nostrae seruitutis sed per Christum dominum nostrum that is If wee rightly looke into these things nothing will occurre vnto vs in the whole context of the masse that may iustly seeme absurd or cause any scruple but all things there found especially such as are contained in the canon will appeare vnto vs as they are indeede full of piety and much to be reuerenced for either the Church hath respect to the body and bloud of Christ offered for her on the crosse and by force of his Almighty word present on the altar and so feareth not to call these a pure host an holy host an immaculate host the holy bread of eternall life and the cuppe of eternall saluation or else shee hath an eye to the representatiue and commemoratiue oblation of the passion or true body of Christ which consisteth in faith apprehending mercy by Christ and opposing vnto God the redemption that is in Christ and soe shee doubteth not to offer this sacrifice of praise for her selfe and all her members for the hope of her saluation and safety that is with all due praise and thankesgiuing shee acknowledgeth that shee hath receiued from GOD the hope of saluation safetie and the redemption of the soules of her sonnes and daughters and desireth that God will take in good part this oblation of her service and bounden dutie that hee will dispose our dayes in peace that hee will deliuer vs from eternall condemnation and that hee will make vs to be numbred with his elect not for our merits or the worthinesse of this seruice but thorough Christ our Lord. With these Georgius Wicelius a man much honoured by the Emperours Ferdinand and Maximilian fully agreeth defining the masse to bee a sacrifice rememoratiue and of praise and thankesgiuing and in another place he saith the masse is a commemoration of the passion of Christ celebrated in the publike assembly of Christians where many giue thinkes for the price of redemption With these agreeth the Interim published by Charles the fift in the the assembly of the states of the Empire at Augusta March 15 t 1548 and there accepted by the same states But some man happily will say here are many authorities alleaged to proue that sundry worthy diuines in the Roman Church in Luthers time denyed the new reall offering or sacrificing of Christ and made the sacrifice of the altar to bee onely representatiue and commemoratiue but before his time there were none found soe to teach Wherefore I will shew the consent of the Church to haue beene cleare for vs to uching this point before his time and against the Tridentine doctrine now prevailing Bonaventura in his exposition of the masse hath these words The body of Christ is eleuated and lifted vp in the masse for diuers causes but the first and principall is that wee may obtaine and regaine the favour of God the Father
appearing that now it is as M Brerely would haue vs to beleeue Wherefore to conclude this point it appeareth by that which hath beene said that neither the canon of the Masse rightly vnderstood includeth in it any such points of Romish Religion as some imagine but in sundry yea in all the capitall differences betweene vs and them of the Romane faction witnesseth for vs and against them that the Prelates and guides of the Church formerly made no such construction of it as now is made That it may haue a good sense our men confesse I could saith Luther make such a construction of the canon of the Masse as might stand with the rule of faith and I haue somwhere so done but seeing it is obscure and the rule of the Lawyers is that hee that will speake obscurely shall haue his words construed against him and not for him I will not saith hee take so much paines as to seeke out and declare the best meaning that may be conceiued of it but a better forme being found out will leaue this and embrace that That it is obscure I shewed out of Cassander and that if it be to be retained it must haue some scholies or explications either added in the margent or inserted into the text that it may be vnderstood and rightly vsed which thing if it be done it will seeme a new one and if it haue such explications as hee would haue it will differ little or nothing from our liturgie There is extant a ceraine forme of reformation exhibited by Charles the fift to the ecclesiasticall states of the Empire and accepted and receiued by them wherein they professe that the canon of the masse which the Church of God hath vsed and retained soe many ages containeth nothing in it that is not consonant to the courses of antiquity so that it is not to be cōdemned or changed by any priuate authority so insinuating that by publike it may but touching the other parts of the masse though for the most part they bee nothing but praises of God prayers of the Church and holy lessons and readings and so farre forth not to be despised yet if there be any new collects sequences or prefaces either vnlearned or depending vpon Apocryphall histories or not soe fitting to the sacrifice of the masse which later ages haue brought in they prescribe that they be remoued and that things may bee brought backe to their auncient purity Besides this wee haue extant certaine articles concerning the reformation of the Church proposed by the embassadors of Ferdinand the Emperour in the councell of Trent amongst which these are found That the breuiaries and missalls should bee purged that all those things which are not taken out of diuine scripture should be remoued that the prolixity of Psalmes and prayers should be contracted good choise beeing made that a new agend or forme of diuine seruice should bee composed and that then all that would not vse it should bee seuerely punished So that M Brerelies maine objection which he thought vnanswerable falleth to the ground For the Canon of the Masse rightly vnderstood is found to containe nothing in it contrary to the rule of faith the profession of the protestant Churches the abuses of priuate Masses halfe cōmunions are found to haue bin beside against the words meaning of them that composed the canon and not without the dislike of many good men before and since Luthers time and the construction that they now make of the word sacrifice so often vsed in it appeareth to be a meere perverting of the meaning of the Canon to a sinister sense neuer intended by the authors of it nor euer allowed by the best men in the Church This Canon notwithstanding is found to haue some passages that in the judgement of men right learned can not well haue any true meaning vnlesse the old custome of offering bread and wine on the Lords Table out of which the Sacrament may be consecrated be restored so that those parts that custome being discontinued may well be omitted Some other parts are obscure need explicatiō which being added ot inserted it will differ litle or nothing from those formes of consecratiō of those holy mysteries that now are in use in the reformed Churches of England some other places therfore brought in because in later ages many things were added to the canon anciently in vse which the best grauest in the Church thought fit to be taken away a new forme of diuine seruice to be composed So that the Church that formerly was hauing no different judgment touching matters dogmaticall no liking of those abuses in practise which som had brought in wishing things to be brought to such a course as Protestants now haue brought them it may well be said to haue bin a Protestant Church in such sort as I haue formerly shewed Only two things may be objected against that which hath been said the one touching prayer for the dead the other touching the commemoration of the Saints prayer that God through their intercession for their merite will giue vnto vs such things as we desire both which seeme to make much against the Religion of Protestants to be points of Romane Religion contained in the very canon of the Masse which the Church vsed in the dayes of our Fathers so that that Church wherein they liued and died could bee no Protestant Church But the answer hereunto is easie For touching the first of these two which is prayer for the dead it is well knowne that Protestants doe not simply condemne all prayer in this kinde For they pray for the resurrection publique acquitall in the day of judgment the perfect consummation blisse of them that rest in the Lord and the perfecting of whatsoeuer is yet wanting vnto them The Apologie of the confession of Augusta saith expressely in the name of all those worthy Princes People States that subscribed the Augustane confession that they do not condemne nor forbid prayer for the dead And Chemnicius saith it is a bestiall apathie for men not to be affected with the death of their friends presently so soone as euer they are gone to put all remembrance of them out of their mindes and not to wish good vnto them nor to pray that it may be well with them which desires and prayers yet must be moderated according to the word of God That it is lawfull to pray for the acquitall publick remission of sins in the day of judgement and the performing perfecting of whatsoeuer is yet behind there is no question that I know made by any and I am well assured that in so doing we exceeding christianly expresse our loue towards the departed and giue testimony of our perswasion that the soules of them that die doe liue and that their bodies also shall bee raysed vp at the last day which thing as Cassander saith truely all the
rightly noteth that there is no merit properly so named to bee attributed to mortall miserable men and that though the ecclesiasticall writers vse the word merit and when they speake of holy mens workes call them merits yet they thinke them not to bee properly so but doe so name the good actions of holy men that proceed from faith and the working of the holy Ghost because Almighty God though they bee his gifts and joyned in them by whom they are wrought with defect imperfection yet is so pleased to accept of them out of his goodnesse that he not onely rewardeth the doers of them with ample great rewards in their owne persons but so as to doe good to others for their sakes So God sayd to Abraham if there were but fifty righteous in the city hee would spare the whole city for their sakes Neither onely doth hee good for their sakes whose workes hee thus rewardeth while they liue but euen after they à re dead also And therefore God promiseth that hee will protect Hierusalem for his owne sake and for Dauid his seruant which he must be vnderstood to doe not onely in respect of the promise made vnto him but with respect had to his vertue according to the which we read 1 Reg. 15. 3. that God left a little light in Hierusalem to Abiam the sonne of Roboam King of Iudah for Dauids sake who did that which was right in the sight of the Lord. This Dauid saith Chrysostome did not only please God while he was in the body but he is found to haue yeelded great comfort after his death to such as he left behinde him aliue The Prophet Esay commeth to Hezekiah and saith vnto him I will defend this city for mine own sake and for Dauid my seruants sake David is dead but his vertues that pleased God do still liue O strange thing O ineffable clemencie a man long since dead patronizeth him that liueth In this sense then it is that the Church desireth God to be gratious vnto her in graunting her petitions for the merit of those his holiest Ones that she remembreth no way derogating from the merites of Christ but putting a great difference betweene them and those of the Saints for Christs merite is the onely price of our redemption by which onely we are redeemed from sinne eternall death and being reconciled to God are adopted to bee sonnes and heires of eternall life but the merites of the Saints here mentioned are nothing but those imperfect good workes which they did while they liued here which God was pleased so to accept that hee promised not onely to reward them with great and ample rewards in their owne persons but to doe good for their sakes that did them to others also Bucer speaking of the publique prayers of the Church which wee call Collects in which the intercession and merites of Saints are commemorated hath these words Seeing in these prayers whatsoeuer is attributed to the intercession and merites of Saints all that is asked not of the Saints but of our mercifull God through Iesus Christ they that so pray doe thereby professe and testifie that they acknowledge that those things which they aske of God by the intercession and for the merites of the Saints are the free gifts of God c And a little after Wee willingly acknowledge and publiquely professe that GOD doth reward the workes of his Saints not onely in their owne persons but in those also that pertaine vnto them and for whom they intercede for hee hath promised to doe good to a thousand generations to them that loue him and study to keepe his Commaundements hence it was that hee would not heale those of the house of Abimelech till Abraham interceded and intreated for them and hence it was that God graunted and gaue the deliuerance and saluation of all the people to Moses when he intreated for the same These are the wordes of Bucer which not being contradicted by any of our profession it is evident that no part of Romish Religion disliked by vs can bee prooued out of this part of the Canon of the Masse Thus hauing cleared that great objection of Mr Brerelie touching the publique Liturgie vsed in the Church in the dayes of our Fathers and made it appeare that the vsing thereof is no proofe that the Church that then was was not a Protestant Church and hauing made it cleare and evident that both the Liturgie it selfe and the profession of such as vsed it shew plainely that the Church that then was neuer allowed any Romish errour howsoeuer some did in the midst of her it remaineth that I now proceed to shew in the particulars that the outward face of Religion at and before Luthers appearing was not as M ◠Brerelie telleth vs the now professed Romane Religion and that whatsoeuer wee haue done in the reformation of the Church was long before wished for and desired by the best men amongst the guides of the Church CHAP. 1. Of the Canon of the Scriptures THat the Church did not admit the Canon of Scripture which the Romanists now doe nor euer accounted those bookes Canonicall which we thinke to be Apocryphall it will easily appeare in that all the most famous Divines from the beginning of the Christian World euen till the time of Luther did reject those bookes as Apocryphall that wee doe The Church of the Iewes to whom as S. Paul saith the oracles of God were committed admitted but onely 22 Bookes as deliuered to them from God to be the Canon of their faith as Iosephus witnesseth Neither did the Christian Church euer admit any more Melito Bishop of Sardis being desired by Onesimus to send him a catalogue of the bookes of the old and new Testament writeth thus vnto him Hauing diligently sought out the bookes of the old Testament and put them in order I haue sent them vnto you the names whereof are these the 5 bookes of Moses Genesis Exodus Leuiticus Numbers Deuteronomie then Iesus the sonne of Naue Iudges Ruth the 4 bookes of Kings two bookes of Chronicles the Psalmes of Dauid the Prouerbes which is also called the Wisdome of Salomon Ecclesiastes the Canticles Iob the Prophets Esay Hieremie one booke of the twelue Prophets Daniel Ezechiel Esdras Some soe translate the words of Melito as if hee reckoned the wisdome of Salomon as a seperate booke and so meant the booke that is commonly called the Wisdome of Salomon and is by vs accounted to be apocryphall but Ruffinus translateth as wee doe and that wee haue rightly expressed the meaning of this worthy Bishoppe and that hee onely added this as a glorious title to the booke of Salomons Prouerbs which as Eusebius saith the auncients vsually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reader will soone be satisfied if he peruse that which D. Raynolds hath touching this point in his prelections Eusebius she weth that Iosephus according to the auncient
which according to the tradition of the ancient are beleeued to haue beene inspired by the Holy Ghost and deliuered to the Churches of Christ containing all those bookes which we admit secluding all those that are now in question It must be knowne saith he that there are other bookes which are not called Canonicall but Ecclesiasticall by the ancient as the Wisedome of Solomon and that of the sonne of Sirach And in the same ranke we must put the booke of Tobias and Iudith and the bookes of the Machabees and in the New Testament the booke of Pastor all which truly they would haue to be read in the Church but not to be alleadged for proofe of any matter of faith that was questioned or doubted of and then concludeth that hee held it very fit to put downe these things which were deliuered by tradition from the Fathers that they that are to learne the first elements and rudiments of Christian Religion may know out of what fountaines to draw Hierome in his prologue which he prefixed before the bookes of the Old Testament by him translated out of Hebrew into Latine saith There are 22 bookes of the Olde Testament and that as there are but 22 Hebrew Letters by which wee write whatsoeuer wee speake so there are 22 bookes by which as by Letters and beginnings in the doctrine of God the tender infancie of the just man that yet is like a childe hanging on the breast is informed and instructed and then nameth all the bookes which we admit and after addeth Whatsoeuer is beside these is to bee put amongst the Apocrypha and that therefore the book of Wisdome of Iesus the sonne of Sirach of Iudith Tobias and Pastor are not in the Canon And the same Hierome in his Preface before the Bookes of Solomon hauing made mention of the booke of Wisdome and Ecclesiasticus and deliuered his opinion that it is vntruely called the Wisdome of Solomon and attributed to him then addeth that as the Church readeth the bookes of Iudith Tobias and the Macchabees but doth not account them amongst the Canonicall Scriptures so these 2 Bookes may bee read for the edification of the people but not for the confirmation of any doubtfull point of doctrine Sixtus Senensis confesseth that Philastrius rejecteth the Bookes of Macchabees And the same Philastrius in the he heresie of the Prodianitae taxeth them amongst other things that they vsed the booke of Wisdome which Iesus the sonne of Sirach wrote long after Solomons time The Authour of the Booke De mirabilibus Scripturae that goeth vnder the name of Augustine hath these wordes De lacu verò Abacuck translato in Belis Draconisque fabula idcirco in hoc ordine non ponitur quod in authoritate divinae Scripturae non habentur It is true that Augustine and the African Bishoppes of his time and some other in that age finding these bookes which Hierome and the rest before cited reject as Apocryphall to bee joyned with the other and together read with them in the Church seeme to account them to bee Canonicall Caietan and others answere that those Fathers speake of the Canon of manners not of faith and of Bookes not simply hut in a sort canonicall so that they differ not from the other Fathers before alleadged that deny them to bee Canonicall as not being simply and absolutely so How fit and true this answer is I will not stand to examine but this is most certaine that Augustine himselfe seemeth something to lessen the authority of this Booke for whereas the example of Razias killing himselfe is pressed against him to prooue that it is lawfull for a man to kill himselfe after other aunswers he saith the Iewes doe not esteeme this Scripture called the history of Macâ—…bees in such sort as the law the Prophets and the Psalmes to which Christ giueth testimonie as to them that beare witnesse of him saying it behoued that all those things should bee fullfilled that are written of mee in the Lawe the prophets and the Psalmes but it is receaued of the Church not vnprofitably if it be soberly read and heard especially in respect of those Macchabees that as true martyres indured grieuous and horrible things of the persecutors for the law of God And the councell of Carthage whereat Augustine was present prescribing that noe bookes should be reade in the Church as canonicall but such as indeede are canonicall leaueth out the bookes of Macchabees as it appeareth by the Greeke edition though they haue foysted them into the Latine But howsoeuer these did not soe exactly looke into these things as they of the Greeke Church and many of the Latine Church before named but admitted those bookes as in a sort canonicall that they found ioyned together with the other indubitate scriptures which they had of the translation of the Septuagint yet after Hierome had translated them out of the Hebrew and prefixed his prologues and prefaces before the bookes translated by him almost all the Bishoppes and men of account in the Latine or West Church so approued the same that they admitted no other bookes as Canonicall but those that hee did Pope Gregorie the first citing a certaine testimonie out of the first booke of Macchabees hath these words wee offend not if touching this thing we alleage and produce a testimonie out of books though not canonicall yet published for the edification of the people This was the opinion of Pope Gregory Gregorie the first Gregory the greate our Apostle as they of the Romish faction tell vs and therefore it will not be safe for vs to leaue the faith first deliuered vnto vs. To the Pope I will adde certaine Cardinalls Bonauentura in his preface before his exposition of the Psalter vndertaketh to shew which are the bookes of Scripture Scripture sayth hee consisteth of the old and new Testament and the whole body of canonicall Scripture is contained in these 2 then passing by the bookes of the new Testament hee reckoneth all those and those only that Hierome doth sorting them into their seuerall rankes and orders as the Hebrewes do And in another place he sayth there are 4 sorts of writings in which a student must bee conuersant the bookes of holy Scripture the writings of the Fathers such sayings as haue bin gathered out of them and the writings of Philosophers And because in the bookes of Philosophers there is no knowledge to giue remission of sinnes nor originally in the summes because they haue bin extracted out of the originalls of the Fathers nor in them because they haue been taken out of the Scripture therefore that is principally and in the first place to be studied and there wee must seeke that knowledge as in the fountaine and then that all may know which and how many these bookes of Scripture are that hee will haue to bee thus studied hee sayth according to Hierome there are 22 in the old Testament
testimony from their Curates or Confessours that they are humble discreet and devout persons and like to take much good no harme thereby This was the decree of Pius 4 but Clement the 8th in a later edition of the same Index with new additions saith that this power of permitting Lay-men to haue the Scriptures in the vulgar tongue was taken away by the mandate and practise of the Roman Church and of the generall inquisition so that they may not permit any to haue the whole Bible in the vulgar tongue or any parts of the Olde or New Testament or any summaries or epitomies though historicall of the same Bibles and this hee prescribeth to be inviolably kept Thus doth he condemne the practise of all the Churches of God which had the Scriptures translated into vulgar Languages for to what end should they be translated if no man might vse them and together with them his Predecessour Pius the 4th and all the learned Prelates that concurred with him and falleth into the folly or indiscretion which Stapleton condemneth as wee heard before Thus variable and vncertaine are these Romane Bishoppes who yet would bee taken not onely to bee built vpon the Rocke but to be that Rocke vpon which the Church is builded against which the gates of hell cannot prevaile But as Stapleton telleth vs in the place aboue cited There were certaine Catholique and great men and in the margent hee nameth Sir Thomas More who thought it fit as tending to the honour of God and saluation of the people to deliuer vnto them the Scriptures in the vulgar tongue without any restraint leauing it free to all to read them that will for that so many good and godly Christians who would receiue great comfort and be much edified thereby are not to be depriued of that most excellent benefite which they may haue by reading them in respect of few or many vnlearned or vnstable men who depraue the scripture to the perdition of themselues and others as S. Peter saith in his 2 Epistle cap. 32. No more then it had beene fit that Christ the Lord should haue forborne to come and saue others in respect of such wicked ones to whom his comming is a rock of offence a stone to stūble at or that he that is the true light that lighteneth euery man that cōmeth into the world should therefore haue kept him selfe away or not appeared to the world because men loued darkenes more then light And surely if the vulgar free and ordinary reading of the scripture were to be denied and restrained in respect of the wicked who abuse it the scripture must neuer haue bin in the Hebrew Greeke or Latine tongues for all these tongues were vulgar to the Iewes Grecians and Romans This opinion Stapleton confesseth to be probable and godly and yet he disliketh it And yet it is confirmed by the authority of the Fathers who earnestly exhort the people to the reading of the scripture as a thing necessary to saluation Soe doth Chrysostome in sundry places 2 Homily vpon Mathew 3. Homily vppon Lazarus 3. Homily vpon the second to the Thessalonians 28. Homilie vpon Genesis 9. Homilie vpon the Epistle to the Colossians where he sayth the Apostle commandeth secular men that are married to reade the scripture and whereas St Paul to the Colossians 3. hath these words Let the word of Christ dwell plentifully in you in all wisdome teaching and admonishing your selues in Psalmes hymmes and spirituall songs Chrysostome in his ninth Homily and Hierome in his commentaries vpon the same place collect and inferre that the Scriptures are to be reade of Lay men and that by the precept of the Apostle It is therefore vntrue that Stapleion hath that Chrysostome doth not exhort the people to the reading of the scripture as a thing necessary but as fitte and profitable for them that liued idlely in a rich citty thus to occupy them selues as if it had beene onely to keepe them from doing nothing that they were to reade the booke of God Neither is it any better that he hath in answere hereunto that Chrysostome spake not exactly but as a preacher or oratour as if in the pulpit a Preacher might exhort the people with all earnestnesse to that which is not fitte to be done or as if there were not many now adayes that liue idlely in rich cities From the translating of the Scriptures into vulgar tongues and the peoples priuate reading of the same let vs come to speake of the publike liturgy of the Church and the common praiers in the vulgar tongue Here I will first shew what the practice of the Church hath beene and secondly what the opinion of Iudicious men is and hath beene touching this point That in the Primitiue Church they had the seruice in the vulgar tongue it is euident by the testimonies of the auncient For first Origen writing against Celsus and answering that calumniation of them that said Christians vsed certaine barbarous words and names of God in their prayers supposing vertue to be in them more then in Greeke or Latine words or names telleth them there is no such thing but that they that are true and right Christians in their prayers vse not the names of God found in the Scripture written in Hebrew but the Grecians vse greeke words the Latines latine and all pray and praise God in their own tongue he that is the Lord of all tongues heareth thē in what tongue soeuer they pray and vnderstandeth them speaking in so different languages no lesse then if they all vsed one language Bellarmine saith in the time of the Apostles the whole people was wont to answere Amen in the celebration of diuine seruice and not as now by one appointed in their steed For Iustin Martyr testifieth expressely in his 2 apology that the whole people was wont to answere amen when the Priest ended his prayer or thankesgiuing and it is euident that the same vse was continued a long time after both in the East and West as it appeareth by the liturgy of Chrysostome where the things that were to be sayd by the priest deacon and people are distinctly set downe And by Cyprian in his sermon vpon the Lords prayer where he saith the people doe answere we lift them vp vnto the Lord when the priest willeth them to lift vp their harts and by Hierome praefat lib. 2. in epist. ad Galatas who writeth that in the Churches of the city of Rome the people are heard with so loud a voyce sounding out amen as if it were a thundring from heauen Thus farre Bellarmine in his 2 booke de verbo Dei chap. 16 which argueth that they had their seruice in a knowne tongue for otherwise how could they thus haue answered to the seuerall parts of the diuine seruice as they were appointed to do surely the long answeres of the people to the priest in their praiers
found in sundry liturgies are a demnostration that it was so August de chatechizandis rudibus hath these words Let them know that there is no other voyce that entreth into the eares of God but the affection of the minde and then they will not deride the prelates and ministers of the Church if happily they discerne any of them to vse barbarismes or solecismes in the inuocation of God or not to vnderstand the words they pronounce nor aptly and distinctly to vtter them not as if these faults were not to be amended that so the people might answere amen to that which plainely and distinctly they vnderstand but that they should learne louingly to beare with these defects hauing learned vt sono in foro sic voto in ecclesiâ benedici and that forensis illa nonnunquam fortè bona dictio nunquam tamen benedictio dici potest The Aethiopians or Habassines anciently had and still haue the common praiers whole liturgie in their own vulgar tongue into which language Sabellicus reporteth that both the old and newe Testament were translated out of the Chalde The Armenians haue their diuine seruice in the Armenian tongue as Iacobus à vitriaco Brocardus Michouius Breitenbachius and many others partly out of their own knowledge and partly from certaine relation haue recorded The Moscouites and Russians haue their seruice in their vulgar language which is a kind of Slauonian intermingling sometimes certaine greeke hymnes the epistle and gospell that the people may the better heare and vnderstand are read with a loud voyce without the quier in the middle of the Church Neither haue those Russians only their seruice in the vulgar that are subiect to the great Duke of Mosco but they also that are subiect to the King of Polonia The Nestorians haue their seruice in a degenerate Chalde or Syriack and so haue the Indians from which their vulgar differeth very little The Iacobites of Mesopotamia Babylon Palestine Syria and Cyprus haue their liturgie in the Syriaque tongue and it is that which is called anaphora Basilii as it is thought which though it be not well vnderstood by their common people their vulgar as now it is differing something from it yet that it was commonly vnderstood when that liturgie was first ordained it appeareth by the long answers of the people to the priest in their prayers which wee find in it The Maronites likewise haue their seruice in the Syriaque their vulgar being the Arabique As also the Aegyptians haue their seruice in the same bastard Chaldee or Syriaque their vulgar being the Arabique but these first reade the Gospell in Chalde afterwards in Arabique Marianus Victorius Reatinus saith that as the Chalde tongue dependeth of the Hebrew and groweth out of it so the Syriaque Arabique and Aethiopian tongues haue dependance on the Chalde and are growne out of it so that they also haue the name of the Chalde and these fiue tongues haue such agreement amongst themselues and are soe like that hee that perfectly vnderstandeth one may in a great part vnderstand the other And therefore it is not to bee maruailled if all these Churches last mentioned haue their seruice in the Chaldee or Syriaque for it is in a sort their mother tongue and noe doubt was perfectly vnderstood by them when their liturgies were first devised The Georgians Circassians and Mengrellians are sayd to haue their seruice in Greeke and so are the Syrians or Melchites but if that Liturgie which Andraeas Masius translated out of the Syriaque and which is found in the 6 Tome of Biblioth Patrum and is named Anaphora Basilii bee theirs then surely they celebrate not in Greeke But to leaue these Easterne Churches and to come to those that are nearer to vs wee may diuide all the Churches of this part of the world into three sorts For some of them aunciently vnderstood and spake Latine as they did in Augustine's time in those parts of Africa wherein he liued and therefore it is not to be marvailed at if they had their Liturgie in the Latine tongue for they vnderstood it better then the Punique so that hee preached vnto them in Latine That generally they vnderstood and spake Latine it is evident by that which Augustine saith of himselfe Latina didici sine ullo metu atque cruciatu inter etiam blandimenta nutricum ioca arridentium laetitias alludentium That is I learned Latine without any feare or vexation whiles the nurses sought to please me while men sported and played with mee In another place hee hath these wordes Proverbium notum est Punicum quod quidem Latinè vobis dicam quia Punica non omnes nostis That is The Punique Proverbe is knowne which I will vtter vnto you in Latine because you doe not all vnderstand the Punique tongue whereby it appeareth that the Latine tongue was better vnderstood in some parts of Africa then the Punique The Latine tongue was also vulgar in Italy in France and Spaine for when they receiued the Romane Lawes they learned the tongue also and beganne to speake Latine though their owne tongue were not presently extinct So that it is not improbable but that they had their seruice in Latine but whether they had or not it is evident they had it in a tongue they vnderstood For touching France Severus Sulpitius writeth in the life of Martin that when there was no little difference about his election the Lector whose course it was to reade that day inclosed in the multitudes was kept out from the place and could not performe that duety whereupon the Ministers being troubled while hee came not that was looked for one of them that stood by tooke the Psalter and reade that verse that hee first found and the Psalme was this Our of the mouthes of babes and sucklings hast thou ordained praise that thou mayst destroy the enemy defensorem and the defender which when the people heard they made a great shout and that part that was opposite to Martin was confounded for the principall man that opposed him was named Defensor and the people thought that it was by Gods speciall direction that this Psalme was reade to put downe the faction that opposed against Martin By this it appeareth that the Scripture was reade in Latine and yet in a tongue vnderstood by the people for otherwise how could they haue beene thus affected And that it was so read in auncient times as to bee vnderstood it is cleare by the forme of blessing vsed in the constituting of Lectors which was this as it appeareth by an olde manuscript cited by Cassander Benedicere dignare hos famulos tuos in officium lectorum ut assiduitate lectionis sint apti pronunciare verba vitae mentis ac vocis distinctione populo monstrare intelligibilia That is Vouchsafe to blesse these thy servaunts designed and appointed
to the office of Lectors that by the daylie and ordinary vse of reading they may bee fitted to pronounce to the people the wordes of life and with distinction both of vnderstanding and voice to shew vnto the people the things they reade so as that they may bee vnderstood of them that heare them And in the Pontificall wee finde these wordes directed to the Lectors Studete verba Dei videlicet lectiones sacras distinctè apertè ad intelligentiam aedificationem fidelium absque omni mendacio falsitatis proferre That is Bee yee carefull to vtter publish and rehearse the words of God to wit the sacred lessons distinctly and clearely to the vnderstanding and edification of the faithfull without all lying falsehood and vntrueth How generally they vnderstood and spake Latine in Spaine heretofore it may appeare by their present language a barbarisme of Latine as also by the lawes the Gothes gaue vnto them called the Gothique Code written in good Latine And by Lucan Seneca and sundry other principall lights of the Latine tongue So that Marineus Siculus feareth not to say that if the Gothes and Moores and other barbarous nations had not come into Spaine the Spaniards woud still haue spoken as good Latine as the Romans did in the time of Tullie So that it is not vnlikely but that the Spaniards aunciently had their service in Latine but whether they had or not it is evident they had it in a tongue vnderstood by that wee reade in Isidore Oportet vt quando psallitur psallatur ab omnibus cum lectio legitur facta silentio aequè audiatur á cunctis That is It is fitte that when the singing beginneth all should sing when the lesson is read there being a generall silence kept all should equally and in one and the same sorte hearken to that which is read And againe Ideo diaconus clarâ voce silentium admonet vt siue dum psallitur siue dum lectio pronunciatur ab omnibus vnitas conseruetur vt quod omnibus praedicatur aequaliter ab omnibus audiatur That is And therefore doth the deacon also with a cleare and lowd voyce call vpon all to keepe silence that aswell when the singing is as when the lesson is read all may doe one and the same thing that all may heare that which is pronounced equally to all Some other parts there were that had not such vse of the Latine tongue as these had who having Alphabets and characters of their owne so that they could write expresse things in their owne tongues had the whole liturgie and diuine service in their vulgar tongue Of this sort were all those nations kingdomes and people that speake the Slavonian tongue which was the language of more then the third part of Europe besides the Mengrellians Circassians and Gazarites in Asia The characters of this language are of two sorts for there is the Servian character and the Dalmatian All the Christians of Rascia Bosina Servia Bulgaria Moldavia Russia Moscovia and all other nations of the Slavonian language in the Easterne parts that celebrate their liturgies after the Greeke ceremonie and professe obedience to the Patriarch of Constantinople haue the Scriptures in their owne tongue translated as it is sayd by Methodius the companion of Cyrill in preaching the gospell to Gentile nations and written in the Servian character as also their liturgies are The Dalmatian characters are in vse in Dalmatia Liburnia Istria Moravia Silesia Bohemia Polonia c. It is a receiued opinion that Hierome first devised the Dalmatian characters and translated the Scriptures into the Dalmatian tongue but it seemeth that in processe of time his translation was neglected the Latine service brought in and those characters out of vse For Aventinus reporteth that Methodius hauing found out letters and translated the Scripture into the Slavonian tongue perswaded the Dalmatians to explode the Latine tongue to hisse out the Roman rite or ceremonie and make vse of their owne tongue in the holy service of God Eckius confesseth that heretofore the diuine seruice was in the Dalmatian tongue throughout all Illyricum The priests of Liburnia sayth Aventinus which in this our age is subiect to the Archduke of Noricum are yet still ignorant of the Roman tongue and doe say their diuine service in their owne that is in the Slauonian tongue And Iohannes Baptista Palatinus sayth the Slauonians and those of Illyricum haue their service and common prayers in their vulgar tongue and all the people vnderstand it as wee doe our natiue language Auentinus sayth that Methodius went into the kingdome of Boiaria and sought to perswade the inhabitants of Liburnia Noricum Pannonia and Veneda to abandon the Latine and to haue their seruice in the vulgar but Richoualda the Bishop and Adeluinus the Archbishoppe of Salsburge and the priests of 〈◊〉 which successiuely had gouerned the Churches in those parts for the space of 85 yeares according to the decree of Charles the great resisted him and forced him to flie into Morauia But afterwards that which he attempted tooke effect as it appeareth by Auentinus in the words before cited for they of Liburnia had their seruice in the vulgar in his time Hosius confesseth that the seruice in the vulgar tongue was in Bohemia Polonia and that there were some liuing when hee wrote that might remember when in Clepardia in the temple of St Crosse the priests said seruice in the vulgar or Slauon tongue Cromerus sayth that the two Bishoppes Methodius and Cyrillus did good seruice in bringing the people of those parts to the knowledge of God in Christ and that they caused the Slauonians to haue their seruice in their owne tongue the Pope giuing assent and approuing that they did And the same Cromerus sayth the seruice was in the Slauon tongue in Croconia That the Morauians had the seruice in their owne tongue wee haue proofe sufficient for Iohn the eight tooke precise order and commanded it should be soe His Epistle written to the Prince of Morauia is extant in which epistle he hath these words Whereas one Constantine a Philosopher found out letters and characters of the Slauon tongue that so in it they might sound forth the praises that are due to God wee exceedingly commend the same and do commaund that the praises of Christ our God and his workes be vttered and set forth in the same for wee are admonished to praise God not in three tongues only but in all by the sacred authority that commanded saying Praise the Lord all yee Gentiles and praise him together all people Psalme 117. And the Apostles being filled with the holy Ghost spake in all tongues and vttered the great and wonderfull workes of God Act 2. Hence also Paul that heauenly trumpet soundeth forth and exhorteth every tongue to confesse that our Lord Iesus Christ is in the glory
songs concerning the creation of the world and the beginning of mankinde the whole historie of Genesis Israels going out of Aegypt and entring into the land of promise and sundry other histories of holy Scripture of the incarnation passion resurrection and ascension of Christ into heaven of the comming of the holy Ghost the doctrine of the Apostles the terrour of the future iudgement the feare of hell punishment and the happinesse of the kingdome of heauen and sundry other benefits and iudgments of God In all which hee sought to draw men from delighting in things that are euill to the loue and practise of that which is good Which poems no doubt were written if they knew how to write at that time Thus were they willing in those dayes to take all occasion to make the Scripture knowen to the people as farre forth as possibly they might And therefore it is not to bee doubted but that when they had the Scripture onely in Latine yet it was interpreted to the people that they might vnderstand it according to that of Iohn Billet in summâ de diuinis officijs In the primitiue Church no man was permitted to speake in a tongue not vnderstood vnlesse there were one to interpret for to what purpose were it for a man to speake not to be vnderstood truely to none at all Hence grew that laudable custome in some parts of the Church that so soone as the gospell should bee read in the Latine it should presently be expounded to the people in the vulgar And this which hee sayth is confirmed by the authoritie and testimony of Epiphanius who describing all the severall orders in the Church amongst others hee reckoneth them that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Interpreters that expressed in one tongue that which was vttered in another aswell when the lessons were read as when the preacher spake to the people By all that which hath beene said it appeareth that the desire of Gods Church was ever to communicate the Scriptures and bookes of God to all people in the tongue they vnderstood That the most part of the Christian Churches had the booke of God in their owne tongue And that if any had not it was either because they could not tell how to write any thing in their barbarous tongues or because the tongue wherein they first receiued them altering they were not vnderstood then as formerly they had been of their ancestours to whom they were first deliuered in the same So in Italy France Spaine aunciently they generally vnderstood and spake Latine and therefore had the Scriptures deliuered vnto them in that tongue but in time the Latine which they spake was so corrupted and so degenerated into barbarisme that the people of those parts vnderstood very little of that which was written in the purer Latine formerly vnderstood and therefore in processe of time they were forced to haue the Scriptures newly translated into this new dialect or rather corruption of the Latine So had they the Bible translated into Italian French and Spanish as before I shewed Their prayers and liturgies indeede were not altered yet was there never any iudicious man that thought it fittest to haue the service of God performed without vnderstanding but all the best most pious in every age thought it necessary by all good and possible meanes to prouide that the people might haue their seruice of God in a tongue they vnderstood Wee haue heard already Iohn Billet peremptorily affirming that in the primitiue Church no man was permitted to speake in a tongue not vnderstood vnlesse there were one to interpret and that it was the custome of some Churches so soone as the gospell was read in the Latine to expound the same in the vulgar tongue but saith he What shall wee say of our times wherein scarce or not at all either he that readeth or heareth vnderstandeth what hee heareth or readeth So that wee may say truely as the Prophet sometime complayned The priest shall bee as one of the people Videtur ergo tacendum potius esse quam psallendum it seemeth therefore it were better to keepe silence then to sing Haymo a worthy and learned Bishop writing vpon the 1 Epist. to the Cor. hath these wordes If hee that vnderstandeth onely that tongue wherein he was borne and bred stand by thee when thou solemnly celebratest the mysterie of the masse or makest a sermon or powrest forth the wordes of blessing how shall hee answere amen to thy blessing not knowing what thou sayest that is how shall he answere that confirmatory word amen when he vnderstanding onely his owne tongue knoweth not what thou sayest in that barbarous tongue And least any man should take advantage and vrge as the Papists are wont to doe that because he speaketh of a barbarous tongue his words are not to bee vnderstood of him that speaketh in one of the three learned tongues hee sheweth that he that speaketh in the Hebrew tongue to him that vnderstandeth nothing but Greeke or in the Greeke to him that vnderstandeth nothing but Latine or in Latine to him that vnderstandeth nothing but Greeke is a barbarian Yea if a Roman and such a one as is not a Grecian pronounce the symbol or creed in Greeke hee is a barbarian to him that vnderstandeth nothing but Latine though hee bee of the same nation and people Thomas Aquinas mentioneth this but giueth another interpretation of the word but not so fit making them to bee barbarians that excell in strength of body but are defectiue in strength of reason which how farre wide it is from the scope of the Apostle a blinde man may see But in the same place proposing the question how hee that vnderstandeth no other tongue but that of the country wherein he was borne can conforme himselfe and say amen to the prayers he vnderstandeth not his answere is that hee may comforme himselfe in a generality but not in particular seeing hee knoweth not in particular what it is that the minister sayeth though in generall hee know that hee prayeth or blesseth And farther asking why the prayers and blessings are not in the vulgar that more fully particularly the ignorant might conforme themselues vnto the same his answere is that happily it was so in the primitiue Church but now that the faithfull are instructed and knowe what it is they heare in the service of the Church the blessings are in Latin How weake an answere this is to proceed from such a man who seeth not for when hee sayth they know what they heare either hee meaneth in particular and then hee contrarieth his former wordes or onely in generall and then they can giue no consent but in generall and so the question is not answered why the prayers and blessings are not in the vulgar that so being distinctly vnderstood there might bee a distinct conforming to the same Lyra writing vpon the same place hath these
wordes When a Lay man saith the Lords prayer or any other devoutly his affection is lifted vp toGod reficitur affectus non intellectus sed quandò intelligit reficitur affectus intellectus and this the Apostle sheweth to be true in respect of the publique prayers because if the people vnderstand the prayer or blessing of the Priest melius reducitur in deum devotius respondet Amen And then proceeding to those words If thou blesse c. hath these words What shall hee doe that supplieth the place of the vnlearned Which words import as much as what doth it profite the simple people that vnderstand not as if he should say litle or nothing because they know not how to conforme themselues to him that is the minister of the Church by answering Amen and that for this cause in the Primitiue Church the blessings and all other things pertaining to the publique seruice of God were in the vulgar tongue but after that people were multiplyed and increased and they had now learned to conforme themselues to the Priest by standing when the Gospel is reade and by adoring the Eucharist the seruice was in Latine and that it sufficeth now that the Clearke doth answere for the whole people Here is confession that the people profiteth litle or nothing when the praiers and blessings are in a tongue they vnderstand not that therefore the Primitiue Church had the seruice in the vulgar that while it is in Latine they cannot themselues but another must answere Amen for them and that yet now they haue learned by standing or kneeling differently to conforme themselues to the Priest according to the different things he doth which a deafe man that neuer heard word may doe by obseruation of the eye it is well enough But Cardinall Caietan vpon the same place hath these words Out of this doctrine of the Apostle Paul it may be gathered that it were better more for the edification of the Church to haue the publique prayers that are reade in the hearing of the people pronounced in a tongue common to the cleargy and people and vnderstood of them both then in Latine And when hee was challenged by the Parisians for saying it were better to haue the prayers said in the Church in the vulgar rather then in the Latine tongue his answere was that they recited not his words fully for he had not said it were better but it were better for edification nor that the prayers should be said but that the publique prayers should be said in the vulgar tongue and this his assertion hee said was grounded vpon the authoritie of the Apostle Cardinall Contarenus proposing the question what is to bee thought of such prayers as ignorant men make without vnderstanding answereth that it is to be conceiued that they are of force in respect of the affection of the mind and intention they haue to pray vnto God though they know not what they desire or pray for but that they want the fruit which they should haue if they vnderstood those prayers that they vtter with their mouthes for then they would direct the intention of their mindes and their desires to God for the obtaining in particular of such things as with the mouth they pray for and they would bee more edified by the pious sense and vnderstanding of their prayers And he concludeth that they pray not in vaine but that they would pray better if they vnderstood the meaning of their prayers And to the same purpose Harding against Bishop Iuell saith it were better the people should say their prayers in their owne tongue that they might the better vnderstand them Innocentius the 3d seemeth to haue had due consideration hereof therfore he prescribeth that because in sundry parts there are mixed within the same city or diocesse people of different languages hauing in the vnity of the same faith different rites and manners the Bishops of such Cities or Diocesses shall prouide fit men to celebrate divine service according to the diversities of their rites and languages to minister the sacraments of the Church vnto them instructing them both by word and example Some restraine the words of Innocentius to the Greeke and Latin tongues only as if he had only allowed the hauing of the seruice in different tongues in those citties and places where Greeks and Latines met But I see not why these words should be thus restrained seeing there is no question but this Pope would allow that which Iohn the 8◠his predecessour others had don in permitting nay in cōmanding the seruice to be in the Slauonian tongue And besides how he could say that the Greeks in some parts of the world agreed with the Latines in the faith whom he so bitterly reproueth for very maine differences in religion and who as Thomas à Iesu testifieth most stiffely hold their owne religion though they liue vnder Princes of the Roman profession I know not Wherefore to grow to a conclusion it appeareth that anciently all Churches that euer most of the Christian Churches had their seruice in a tongue vulgarly vndestood that if any had not it was either because they knew not how to write any thing in their owne tongue or because that which was their naturall tongue ceased to be so after they first had the seruice in it that many had soe in the West Church when Luther first shewed his dislike of Romish errors abuses that there neuer wanted worthy diuines Bs Praelates of great esteem who vrged the vnfitnesse of hauing it in a tongue not vndestood the necessity of the vulgar that all in whom there was any sparke of grace sought to haue it vnderstood And therefore as I noted before out of Iohn Billet sundry Churches though they had their seruice in Latine yet caused the same things that they read in Latine to be expounded in the vulgar others as the Bs in the third councel of Tours that such things should be read to the people in the vulgar as might informe instruct them in all points of Christian faith religion their words are these We all with vnanimous cōsent haue thought fit to ordain that euery B. shall prouide and haue homilies containing necessary admonitions that so they that are vnder him may be taught our meaning is that these homilies shall containe instructions touching the catholike faith according to their capacities concerning the euerlasting rewards of the good eternall damnation of the wicked the resurrection last iudgment such works course of life whereby men may attain or whereby they are sure to be excluded from eternall life And we ordaine that euery B. take care to translate the same homilies plainely and perspicuously into the vulgar Roman or German tongue that all may the more easily vnderstand the things that are vttered vnto them Among other articles proposed in the councell of Trent by the Embassadors of Ferdinand
haue it not bee neuer so good they haue no true vertue Bernard in his booke de gratiâ libero arbitrio Liberi arbitrii conatus ad bonum cassi sunt si non gratiâ adiuventur nulli si non excitentur caeterum in malum dicit scriptura proni sunt sensus cogitationes hominis That is the endeavouring of freewill to doe good is in vaine if it bee not holpen by grace and none at all if it be not stirred vp by grace but the scripture saith the senses and thoughts of men are prone to euill Neither can they say that hee speaketh onely of meritorious good and such as is rewardable in heauen for hee speaketh generally of good as it appeareth in that hee opposeth it not to some other kind of good but to euill Anselme Archbishoppe of Canterbury fully agreeth with the rest affirming in the same words that Prosper and Beda did before that the whole life of infidels is sinne that there is nothing good without the chiefe good and that where the knowledge of the eternall and incommutable veritie is wanting if the manners and conuersation of them that haue it not bee nouer soe good and commendable they haue no true vertue Peter Lombard the master of the sentences sometimes Bishoppe of Paris writing vpon the same place hath the same words and soe hath the ordinary glosse Grosthead the renowned Bishoppe of Lincolne in his sermon vpon the Aduent the beginning whereof is this There shall be signes in the sunne and in the Moone hath these words Bright and glittering starres of vertue seemed to shine and appeare in the morall doctrine of naturall men and in the conversation of many Gentiles as of the Scipioes and others but now it is truly manifest and cleare that without the faith of Christ there is no true vertue in the doctrine or conuersation of any man And in his Enchiridion hee sayth that this was the opinion of St Augustine where treating of the foure Cardinall vertues and proposing the question whether Cato and the Scipioes had such vertues hee sayth thus Wee grant with Augustine that no man euer had or could haue true vertue without the faith of Iesus Christ and proueth it immediately after in this sort Non enim potest esse amor ordinatus vbi contemnitur non amatur quod maximè amandum est cum non ametur nisi quod scitur aut creditur vnde patet quod qui nescit aut non credit dominum Iesum Christum non amat aut contemnit quod maximè amandum est quapropter in tali virtus non est quod etiam probat Augustinus talibus argumentis dicens Absit vt in aliquo sit vera virtus nisi sit iustus c that is There can bee no orderly loue of things where that is contemned and not loued that is to be loued most of all whence it is cleere and euident that seeing nothing can bee loued but that which is knowne or beleeued hee who knoweth not or beleeueth not the Lord IESVS CHRIST contemneth or at least loueth not that which is most of all to bee beloued and therefore in such a one there can bee noe true uertue which also Augustine proueth by arguments of this sort saying GOD forbidde that true vertue should be conceiued to bee in any man vnlesse hee be iust c. By these passages of the Bishoppe of Lincolne it appeareth sayth Ariminensis that hee thought as wee doe that noe act morally good canne bee done without the speciall grace of GOD for if there bee noe vertue without such grace then canne there bee noe act morallie good which is yet more fully cleared for euery vertuous and morall good act either is orderly loue or presupposeth it soe that if there can bee noe orderly loue without GODS grace there can bee noe act of vertue or act morally good With this famous Bishoppe of LINCOLNE wee may ioyne Thomas Bradwardine the noe lesse famous and renowned Archbishoppe of CANTERBVRIE who is his Summe de causa Dei contra Pelagium at large confirmeth and proueth the same Soe that it seemeth by Beda Anselme Grosthead and this BRADWARDINE that this was euer the doctrine of the Church of England as now it is Pupperus Gocchianus that liued a litle before Luthers time saith The whole life of infidels is sinne there is nothing good without the chiefe good where there wanteth the knowledge of the eternall trueth if mens manners be never so commendable they haue no true vertue hee that offendeth in one that is in charity is guilty of all hee therefore that hath not faith and charitie every action of his is sinne And he addeth that when Augustine sayth that they that haue not charity may doe good things but not well his words are not to bee vnderstood as if the things which they doe without charitie were good when they doe them without charitie but that they would bee good if they were done in charity or that they are of such nature and kind which being done in charity may bee good otherwise hee should bee contrary to himselfe where hee sayth that every action of him that hath not charity is sinne Andradius saith that there was much difference touching this poynt not onely amongst the latter but the more auncient divines also and that some did so deiect all the actions and endeavours of infidels as to affirme that none of them are or can bee without sinne It is true indeede that there were ever some in the latter ages of the Church that contradicted this verity which wee haue hitherto proved but they were such as had a touch of Semipelagianisme Prosper speaketh of a rule found in the collations of Cassian Cauendum nobis est ne ita ad Deum omnia sanctorum referamus vt nihil nisi id quod malum est humanae ascribamus naturae That is Wee must take heed least wee so attribute all the merits of the Saints to God as to ascribe nothing to nature but that which is evill and perverse This rule sundry carefully followed in the midst of the Church in all the latter ages who so acknowledged that no man can merit heauen without Gods grace that yet they thought they might doe many things morally good by nature without grace But Prosper bitterly reprehendeth this his wordes are these Quasi natura ante gratiam non sit in damnatione non sit in caecitate non sit in vulnere aut non gratis iustificati sint quorum inde sunt merita vnde iustitia That is As if nature before grace were not in a state of condemnation were not in blindnesse and greivously hurt or as if wee were not freely justified all whose merits are from thence whence is our righteousnesse And all they that rightly vnderstood the doctrine of the Church cleared by Saint Augustine against the Pelagians concurred with Prosper and taught as wee doe now
this body they would all crye out with a loud voice If we say we haue no sinne wee deceiue our selues and there is no trueth in vs. Gregorius Ariminensis noteth that Augustine speaketh not of originall sin but actuall and that this ample grace to ouercome sinne was not giuen her till the spirit ouer-shadowed her and the power of the most High came vpon her that shee might conceiue and beare him that neuer knew sinne so that before shee might commit sinne which yet hee will not affirme because the moderne Doctours for the most part thinke otherwise so intimating that all did not And surely the wordes of Augustin doe not import that shee had no sinne but that shee ouercame it which argueth a conflict neither doth hee say he will acknowledge shee was without sinne but that hee will not moue any question touching her in this dispute of sinnes and sinners So passing by the point and not willing to enter into this dispute with the Pelagian who conceiued it would be plausible for him to pleade for the puritie of the Mother of our Lord and disgracefull for any one to except against her By that which hath beene said it appeareth that the Church of God neuer resolued any thing touching the birth of the blessed Virgin without sinne nor whether shee were free from all actuall sinne or not If happily it bee alleadged that the Church celebrated the Feast of her nativitie and therefore beleeued that shee was borne without sinne First touching the celebration of this Feast it is evident that it was not auncient That it was not in the dayes of Saint Augustine as some imagine because on that day there is read in the Church a Sermon of Saint Augustines touching the solemnitie of that day it is proued out of Saint Augustine himselfe for in his 21 Sermon de sanctis he hath these wordes Wee celebrate this day the birth-day of Iohn the Baptist which honour wee neuer read to haue beene giuen to any of the Saints Solius enim Domini beati Ioannis dies nativitatis in universo mundo celebratur colitur That is For the birth-day of our Lord onely and of Iohn the Baptist is celelebrated kept holy throughout the whole world illum enim sterilis peperit illum virgo concepit in Elizabetha sterilitas vincitur in beatâ Mariâ conceptionis consuetudo mutatur That is A woman that was barren bare the one and a virgin the other in Elizabeth barrennes is ouercome in blessed Mary the ordinary course of conceiuing is changed And in his 20 â—h sermon hee hath these words Post illum sacrosanctum Domini natalis diem nullius hominum nativitatem legimus celebrari nisi solius beati Ioannis Baptistae In aliis sanctis electis Dei novimus illum diem coli quo illos post consummationem laborum devictum triumphatumque mundum in perpetuas aeternitates praesens haec vita parturit In aliis consummata vltimi diei merita celebrantur in hoc etiam prima dies ipsa etiam hominis initia consecrantur pro hac absque dubio causà quia per hunc Dominus adventum suum ne subito homines insperatum non agnoscerent voluit esse testatum That is After that most sacred day of the birth of our Lord wee reade not that the nativity of any one amongst men is celebrated but of Iohn the Baptist onely touching other Saints and other the chosen of God wee know that that day is celebrated in which after the consummation of their labours after their victories and triumphs ouer the world this present life bringeth them forth to begin to liue for euer In others the consummate vertues of the last day are celebrated in this the first day and the beginnings of the man are consecrated for this cause no doubt because the Lord would haue his comming made knowen to the world by him least if his comming had not beene expected and looked for it might happily not haue beene acknowledged Neither doth the reading of the sermon of Saint Augustine on that day pertayning to the solemnity of the day proue that this day was kept holy before his time for as Baronius sheweth the sermon was fitted originally to the solemnity of the feast of the Annunciation the words were these Let our land reioyce illustrated with the solemne day of so great a virgine which are altered and read in the breviarie in this sorte Let our land rejoyce illustrated by the birth day of so great a virgin And it is evident by the councell of Mentz holden in the time of Charles the great in the yeare 813 that this feast was not celebrated in the Church of Germany and France in those times As likewise it appeareth by the constitutions of Charles and Ludovicus Pius Secondly the celebrating of the birth-day of the blessed virgine will no more proue that shee was borne without all sinne then that Iohn the Baptist was so borne concerning whom Bernard sayth hee knoweth he was sanctified before he came out of the wombe but how farre this sanctification freed him from sinne hee dareth not say or define any thing Thus wee see that the Church wherein our Fathers liued and died was a Protestant Church in these poynts touching the conception birth of the blessed virgine aswell as in the former CHAP. 7. Of the punishment of originall sinne and of Limbus puerorum BEllarmine sheweth that there are foure opinions in the Roman Church touching the punishment of originall sinne and the state of infants dying vnregenerate for Ambrosius Catharinus in his booke of the state of children dying vnbaptized Albertus Pighius in his first controversie and Savanarola in hâ—…s booke of the triumph of the crosse doe teach that infants dying without baptisme shall after the iudgement enioy a kinde of naturall happinesse and liue happily for euer as it were in a certaine earthly paradise howsoeuer for the present they goe downe into those lower parts of the earth which are called Limbus puerorum These men suppose that infants incurre no staine or infection by Adams sinne but that for his offence being denyed the benefit of supernaturall grace which would haue made them capable of heauen happines they are found in a state of meere nature in which as they cannot come to heauen so they are subiect to no euili that may cause them to sorrow For though they see that happines in heaven whereof they had a possibility yet they no more greiue that they haue not attained it then innumerable men doe that they are not Kings and Emperours as well as others of which honours they were capable as well as they in that they were men The second opinion is that infants dying in the state of originall sinne not remitted are excluded from the sight of God and condemned to the prison house of the infernall dwellings for euer so that they suffer the punishment of losse but
velle perficere pro boná voluntate Soe that God doth not stirre and moue the will and soe stay to see whether it will consent or nor but worketh moueth and inclineth us to consent The good vse of grace proceedeth not from the meere liberty of our will but from God working by the effectuall helpe of preoperating grace and causing a man freely to consent and cooperate If not God were not the totall cause which as the first roote bringeth forth all that which discerneth the righteous from the sinner Quis te discernit Our consent and effect of predestination The will doth not first begin her determination and consent The influx of free will into a good action or the good vse of grace exciting is supernaturall as being about a supernaturall obiect therefore it must proceede from a supernaturall cause c God is a cause and the first eause in that a cause he hath reference to the effect in that the first to the second when therefore by his helping grace he worketh together with vs to will and performe his operation hath a double respect first to our will which it effectually moueth to worke this and secondly to our act of willing which it produceth together with our will for our will hath no operation but in one respect only that is of the act it bringeth forth but it hath no influence upon it selfe antecedently to the production of the act So then God is the first determiner of our will for iâ—… the created will originally begin her owne determination it will follow that it is the first free the first roote and the first cause of her owne determination which must not be granted for seeing a created thing that is free is free by participation it must of necessity be reduced to a first free as to a former cause otherwise duo prima principia Soe that God by his effectuall grace not onely morally but truly efficiently moueth and inclineth the will to the loue and liking of what hee will in such sort that it cannot but turne nor cannot dissent in sensu composito though it may in sensu diuiso The meaning of this is that the effectuall motion of Gods grace and an actuall dissenting resisting or not yeelding cannot stand together but the efficacy of Gods grace and a power of disenting do stand together For the efficacie of grace doth not take away the power but soe directeth the will as infallibly in such liberty to bring forth that he pleaseth Est simultas potentiae ad opposita non autem potentia simultatis ad opposita simul habenda there is in some created thing at the same time a possibility of hauing or doing things opposite as to sitte or walke but there is no possibility of hauing these together Soe there is in free will moued by effectuall grace a power to doe or not to do in sensu diuiso because the efficacy of grace and power of dissenting may stand together but not in sensu composito that is that the motion of grace and actuall dissenting should stand together This is the opinion of Aluarez and many other opposing the Iesuites neither had Caluin or Luther any other apprehension of these things So that the necessity efficacy power and working of Gods grace is rightly deliuered by sundry in the Roman Church euen till this day It is not to be maruelled therefore if it be sayd that the Church wherein our Fathers liued and died beleeued and taught as we now do Aloisius Lippomannus in catenâ ad lectorem hath these words Illud te admonitum esse volumus vt si in toto hoc opere Chrysostomum aliquando legeris dicentem homini quoties is sua attulerit conatum omnem fecerit abundè postea à Deo gratiam suppeditari caute prudenter pium doctorem legas ne in errorem illum decidas vt credas gratiam Dei dari propter merita nostra nam si ex meritis non est gratia cum nec istud ipsum sua afferre conatum omnem facere sine praeueniente Dei gratiâ possit esse juxta illud Psalmi misericordia ejus praeueniet me itemque misericordia ejus subsequetur me in omnibus diebus vitae meae ac illud sanctae Ecclesiae tua nos quaesumus domine gratia semper praeueniat sequatur cui nos quoque scrupulo prouidè occurrentes in duobus fortassis aut tribus locis paucula quaedam in Chrysostomum apposuimus Gocchianus de libertate christianâ l. 2. c. 23. Maria salutatur gratia plena vt quic quid in eâ per eam diuina dispositione fieri conspicitur totum ex dono dei nullis praecedentibus meritis designetur c. habes qualiter in exordio humanae reparationis praesumpsio humanae facultatis dejicitur In eo quod Maria plena gratiâ nunciatur praedicatur in eaplenitudo gratiae ut nihil proprii meriti sed totum quod in ea est gratia esse designetur August in enchirid Quid humana natura in homine Christo meruit ut in unitate personae unici filii Dei singulariter esset Quae bona voluntas cuius boni propositi studium quae bona praecesserunt quibus mereretur iste homo ut una fieret persona cum Deo nempè ex quo homo esse caepit non aliud caepit esse quam Dei filius idemque hominis filius c. Magna hic sola Dei gratia ostenditur ut intelligant homines per eandem gratiam eius se iustificari a peccatis per quam factum est ut homo Christus nullum habere posset peccatum Eccehabes in Mediatore Christo gratiam commendatam qui cum esset unicus Dei filius non gratiâ sed naturâ ob hoc plenus veritatis factus est hominis filius ut esset etiam gratiae plenus verbum caro factum est Cùm in Christo in quo omnia instauranda tanquam in fonte vnde totius humani generis derivatur salvatio nihil aliud invenitur quam gratia unde alicui aliquid aliud de proprio potest provenire per quod potest salvari Miranda quidem imò potius miseranda humanae praesumptio facultatis quae cùm per humilitatem gratis salvari possit propriâ impediente superbiâ salvari non velit Omnes inquit Esaias sitientes venite ad aquas qui non habetis argentum aurum properate emite comedite emite absque ullâ commutatione vinum lac Idem spiritus movet hominis voluntatem ut bonum velit quod prius noluit bonam voluntatem adiuvat ut bonum volitum ad effectum perducat nullâ cooperatione propriae voluntatis facultatis sed sanatae renovatae Aug. de patientia Gratia non solùm adiuvat iustum verum etiam iustificat impium ideo etiam cùm adiuvat iustum videtur eius meritis reddi nec sic
the more ancient for we intend not to accuse the just but to shew the infirmitie of man and the mercie of GOD vpon and towardes all Enoch as Ecclesiasticus testifieth pleased GOD and was translated into paradise but in that it is written in Genesis hee pleased GOD after he begat Methusalem Basil doth not without cause collect that hee formerly did not so please GOD and the same Basil saith that that great Father of the faithfull is found to haue beene some-where vnfaithfull and not without cause for when God first promised Isaak vnto him though he fell on his face yet he laughed in his heart saying thinkest thou that a sonne shall bee borne to him that is an hundred yeares old and that Sarah who is ninety yeares old shall bring forth Wherevpon Hierome speaketh of Sarah and him in this sort they are reproved for laughing and the very cogitation and thought is reprehended as a part of infidelity yet are they not condemned of infidelity in that they laughed but they receiued the garland of righteousnes in that afterwards they beleeued Besides these the Scripture giueth ample testimony to Noah Daniel Iob who onely in Ezechiel it saith may escape the anger of God ready to come on men yet Noah fell into drâ—…nkennes which is a sinne and Daniel professeth he prayed vnto the Lord and confessed his owne sinne and the sin of his people Iob also is commended in the Scripture and of God himselfe as being a sincere man righteous fearing God and departing from euill and that not in an ordinary sort but so as that none of the most righteous then in the world might be compared vnto him as St Austine rightly collecteth out of the words of God vnto Satan This man though hee were a singular example of innocencie patience and all holines and though hee indured with admirable patience horrible tribulations and trials not for his sinnes but for the manifestation of the righteousnes of God yet as Augustine and Gregorie who as loud sounding trumpets set forth his prayses freely confesse hee was not without veniall sinne Which thing is strongly confirmed in that the same most sincere louer of righteousnes confesseth of himselfe saying I haue sinned what shall I doe vnto thee ô thou â—…eeper of men And being reproued by the Lord and in a most mild sort willed to say what hee could for himselfe hee answered without any circuition that he had spoken foolishly and therefore the Scripture as it were carefully declining the giuing occasion to any one to attribute so great innocencie to Iob as to make him sinles sayd not that he sinned not but that hee sinned not in all those things that hee suffered before that time when he answered his wife if wee haue receiued good things of the hand of the Lord why should we not patiently suffer the evils he bringeth vpon vs Moses beloued of God men and the most meeke of all the inhabitants of the earth doubted something of the promise of the Lord when hee stroke the rocke twise with the rodde to bring out water for the people being distressed for want of water and that his doubting displeased the Lord God and hee let him know so much both by reprouing him and punishing him and therefore presently he sayd to him Aaron because yee beleeued mee not to sanctifie mee before the children of Israel you shall not bring in this people into the land which I will giue them The Scripture also highly commendeth Samuell but as August noteth that neither hee nor Moses nor Aaron were without sin David sufficiently declared when he said thou wast mercifull vnto them and didst punish all their inventions for as August noteth he punisheth them that are appointed to condemnation in his wrath the children of grace in mercy but there is no punishment no correction nor no rod of God due but to sinne Zacharie and Elizabeth are renowmed for eminent righteousnes for they are both sayd to haue beene iust before God walking in all his commandements without reproofe but that Zacharie himselfe was not without fault sinne Gabriel shewed when hee sayd vnto him behold thou shalt be silent and not able to speake And the same may be proved out of Paul who sayth that Christ onely needed not daily as the priests of the law to offer sacrifice first for their owne sinnes and then for the sinnes of the people And it is one thing as the fathers of the councell of Mileuis haue well noted in their epistle to Innocentius to walke without sinne another thing to walke without reproofe for he that walketh so that no man can iustly complaine of him or reprehend him may bee said to walke without reproofe though sometimes thorough humane frailety some lighter sinnes doe seize vpon him because men doe not reproue nor complaine but onely of the more greivous sinnes And to what end should wee runne thorough other examples of the Saints Whereas the lights of the world and salt of the earth the Apostles of Christ that receiued the first fruits of the spirit confessed of themselues that in many things they offended and sinned And therefore the Church taught this euer with great consent Tertullian Quis hominum sine delicto Cyprian proveth by Iob Dauid and Iohn that no man is without sinne and defiling Hilarie vpon those words thou hast despised all them that depart from thy righteousnes If God should despise sinners he should despise all for there is none without sinne Hierome shewing that the Ninivites vpon good ground and for good cause commaunded all to fast both old and young writeth thus The elder age beginneth but the youngger also followeth in the same course for there is none without sinne whether he liue but one day or many yeares for if the starres be not cleane in the sight of God how much lesse a worme rottennes and they that are holden guilty of the sinne of Adam that offended against God And in another place wee follow the authority of the Scripture that no man is without sinne And Saint Augustine whosoeuer are commended in Scripture as hauing a good heart and doing righteously and whosoeuer such after them either now are or shall be hereafter they are all truely great iust and praise worthy but they are not without some sinne nor no one of them is so arrogantly mad as to thinke he hath no need to say the Lords prayer and to aske forgiuenes of his sinnes And in his 31 sermon de verbis Apostoli he hath these words Haehetici Pelagiani Coelestiani dicunt iustos in hac vitâ nullum habere peccatum redi haeretice ad orationem si obsurduisti contra veram fidei rationem Dimitte nobis debita nostra dicis an non dicis Si non dicis etsi praesens fueris corpore foris tamen es ab ecclesiâ Ecclesiae enim oratio est vox est de
corporis tui quod cum de nostro sit nostra sunt illius merita proferimus tibi meritum passionis tuae ineritum crucis tuae meritum mortis tuae haec sunt merita nostra quae tu clementissime Domine nobiscum pro immensâ benignitate tuâ communicare dignatus es Secundum haec merita abs te iudicari postulamus his meritis freti coram tribunali tuo nos intrepidisistimus nostra sunt quia nostri sunt capitis nostra sunt quia nostri sunt corporis á quo nos nefario schismate nunquam praecidimus haec merita interponimus inter nos iudicium tuum aliter tecum iudicio contendere nolumus de quo solenniter protestamur These wordes of Hosius Eisengreinius saith are worthy to bee written in letters of gold Albertus Pighius writeth thus In hominibus duplex considerari potest iustitia sicut duplex invenitur regula cui conformari debeant altera quâ iusti sunt coram hominibus aut inter homines nempe respondentes legibus quibus constat iustum inter homines vt neminem afficientes iniuriâ imo benevolentiâ humilitatis charitatisque officijs prosequentes proximos omnibus in omni ordine reddentes quod suum est Altera est iustitia quâ iusti sunt coram Deo Quod tamen trifariam ferè intelligere possumus Vel quod nostra iustitia cum divinâ conferatur Sic non iustificatur in conspectu eius vlla creatura vt cuius puritate merito inquinantur omnia Velintelligitur homo iustificari coram Deo hoc est coram tribunali diuini iudicij dum regulae divinae iustitiae quâ parte ipsum respicit exactè respondet Regula est lex illaÌ„ dupliciter intelligere possumus vel in suâ illâ absolutâ perfectione Vt cum praecipitur vt diligamus Deum ex totâ animâ totâ mente totis viribus Vel prout illa ipsa divinae iustitiae lex regula nos respiciens nostrae infirmitati aptata condescendit convenit Si hoc modo intelligas ex voluntatis humanae inconstantiâ inclinatione quâdam ad carnis sui hospitis amica desideria quae ab illâ lege diuinae iustitiae nos deflectere ad se attrahere ac sollicitare nunquam cessat adhuc invenire non est iustum quenquam coram Deo inter filios Adae sed verum reperietur etiam de hâc ipsâ quamvis imperfectâ iustitiâ quod non iustificabitur in conspectu Dei omnis vivens Siquidem iustitia haec est ad suam regulam etiam nostrae infirmitati attemperatam exacta correspondentia commensuratio in actionibus nostris omnibus Totum enim vniuersumque hominem denominans iustitia haec secundum omnes eius partes omnes singularum partium actiones vt illi regulae suae correspondeat in officio suo constet necesse est cuicunque haec iustitia convenit Neque enim qui partem vnam aliquam legis seruauerit praevaricator in caeteris hic iustus est Imo Quicunque inquit Iacobus totam legem servauerit offendit autem in vno factus est omnium reus Si dixerimus quoniam peccatum non habemus c. Christus omnes nos neminem quantumvis iustum excipiens docuit orare Diâ—… nobis debita c. Aversatur Deus omnem iniustitiam Constat ergo quae de nobis omnibus foret sententia si Deus voluisset districto nobiscum judicio agere si non misericordissimè nobis succurrisset in filio nostrâ justitiâ vacuos ejus involuisset justitiâ Quod verissime intellexit ille qui ait Si iniquitates observaveris Domine Domine quis sustinebit Ne intres in judicium c. In Christi autem obedientiâ quòd nostra collocatur justitia inde est quòd nobis illi incorporatis ac si nostra esset accepta ea fertur ita ut eâ ipsâ etiam nos justi habeamur Et velut ille quondam Iacob cùm nativitate primogenitus non esset sub habitu fratris occultatus atque eius veste indutus quae odorem optimum spirabat seipsum insinuavit Patri ut sub aliena persona benedictioneÌ„ primogeniturae acciperet Ita nos sub Christi primogeniti fratris nostri preciosâ puritate delitescere bono eius odore fragrare eius perfectione vitia nostra sepeliri obtegi atque ita nos piissimo patri ingerere ut iustitiae benedictionem ab eodem assequamur necesse est This of Pighius is acknowledged by our adversaries and they are wont to alleadge his example to shew how dangerous it is to reade the writings of Protestants seeing a man so well grounded as he was was drawne into this opinion by reading of Calvin The most reverend Canons of the Metropoliticall Church of Colein in their antididagma opposed against the booke of reformation of Religion intended by their Archbishop Hermannus follow the same opinion that Pighius doeth their wordes are these Iustificamur à Deo justitiâ duplici tanquam per causas formales essentiales Quarum una prior est consummata Christi justitia non quidem quomodo extra nos in ipso est sed sicut quando eadem nobis dum tamen fide apprehenditur ad iustitiam imputatur Aliter verò iustificamur formaliter per iustitiam inhaerentem Cuâ—… tamen inhaerenti iustitiae quod sit imperfecta non innitimur principaliter sed eâ tanquam interiori quodam experimento certificamur nobis qui talem renovationem spiritus nostri in nobis sentimus experimur remissionem peccatorum factam Christi consummatam iustitiam nobis imputari atque ita Christum per fidem in nobis habitare Non ignoramus nos nulli alii merito praeterquam solius Christi neque item ulli alii iustitiae quà m iustitiae Christi sine qua omninò nulla est iustitia tanquam fundamento fidei nostrae inniti debere Quanquam oporteat nos interim internae illius renovationis quae fit per charitatem quam spiritus sanctus in corda nostra diffundit tanquam arrabonis aut certè experientiae impetratae remissionis peccatorum imputationis justitiae Christi rationem habere The booke commended to Charles the fifth as opening a way for the composing of the controversies in Religion then moued and by him offered and recommended to the Diuines appointed of both sides in the assembly at Ratisbon for to conferre about the composing of the differences in Religion clearely contayneth the same doctrine that the most reverend Canons of Colein deliuered before For in the 5 Article of the same booke the Authors and composers of it amongst other good things communicated to vs in our Iustification reckon the imputation of Christs righteousnesse and say that we are said to bee justified by faith that is accepted and reconciled vnto God in that it apprehendeth mercy and the righteousnesse that is imputed to vs for Christs sake and
that in the one men are sure and know they neither are nor can be deceiued in the other they knowe and are certaine that they are not not that they cannot bee deceiued But this difference cannot staud for if a man know and bee certaine that hee is not deceiued he must certainly know that no such thing doth now fall out as doth fall out when men are deceiued in apprehensions of this kind and consequently that now and things so standing he cannot be deceiued For example a man dreaming thinketh he is waking and vndoubtedly perswadeth himselfe hee seeth or doth something wherein he is deceiued because it is but representation in a dreame but he that is waking knoweth that he waketh that hee seeth that which he thinketh he seeth that in this perswasion hee is not nor cannot be deceiued things so standing Amongst the Articles agreed vpon in the conference at Ratisbon 1541 this is one Docendum est ut qui vere poenitent semper fide certissimâ statuant se propter Mediatorem Christum Deo placere quia Christus est propitiator Pontifex interpellator pro nobis quem pater donavit nobis omnia bona cum illo Quoniam autem perfecta rectitudo in hac imbecillitate non est suntque multae infirmae pavidae conscientiae quae cum gravi saepe dubitatione luctantur nemo est à gratiâ Christi propter ejusmodi infirmitatem excludendus sed convenit tales diligenter adhortari ut ijs dubitationibus promissiones Christi fortiter opponant augeri sibi fidem sedulis precibus orent juxta illud Adauge nobis Domine fidem So that touching this point it is evident that the Church of God euer taught that which we now teach Neither haue wee departed from the doctrine of the Church in that wee teach that faith onely justifieth For many of the ancient haue vsed this forme of words as Origen ad Rom. 3. Dicit Apostolus sufficere solius fidei justificationem ita ut credens quis tantummodo justificetur etiamsi nihil ab eo operis fuerit expletum Hilar. can 8. in Math. Fides sola justificat Basil. homil de humilitate Haec est perfecta integra gloriatio in Deo quando neque ob justitiam suam quis se iactat sed novit quidem seipsum verae justitiae indigum solâ autem fide in Christum justificatum Ambros. ad Rom. 3. Iustificati sunt gratis quia nihil operantes neque vicem reddentes solâ fide justificati sunt dono Dei Chrysost. Homil. de fide lege naturae Eum qui operatur opera iustitiae sine fide non potes probare vivum esse fidem absque operibus possum monstrare vixisse regnum coelorum assecutam nullus sine fide vitam habuit latro autem credidit tantum iustificatus est Aug. l. 1. contra 2 Epistolas Pelag. c. 21. Quantaelibet fuisse virtutis antiquòs praedices justos non eos salvos fecit nisi fides mediatoris 83. q. q. 76. Si quis cùm crediderit mox de hâc vita decesserit iustificatio fidei manet cum illo nec praecedentibus bonis operibus quia non merito ad illam sed gratiâ pervenit nec consequentibus quia in hac vita esse non sinitur Theophylact. ad Galat. 3. Nunc planè ostendit Apostolus fidem vel solam iustificandi habere in se virtutem Bern. ser. 22 in Cantic Quisquis pro peccatis compunctus esurit sitit iustitiam credat in te qui iustificas impium solam iustificatus per fidem pacem habebitad te Et ep 77. citans illud Qui crediderit baptizatus fuerit salvus erit Cautè inquit non repetiit qui vero baptizatus non fuerit condēnabitur sed tantū qui vero non crediderit innuens nimirum solam fidem interdum sufficere ad salutem sine illâ sufficere nihil Sometimes by these phrases of speech they exclude all that may bee be without supernaturall knowledge all that may be without a true profession Sometimes the necessity of good workes in act or externall good workes 3. The power of nature without illumination and grace 4. The power of the Law 5. The sufficiency of any thing found in vs to make vs stand in judgement to abide the tryall and not to feare condemnation And in this sense faith onely is said to justifie that is the onely mercy of God and merite of Christ apprehended by faith and then the meaning of their speech is that onely the perswasion and assured trust that they haue to bee accepted of God for Christs sake is that that maketh them stand in judgement without feare of condemnation And in this sense all the Diuines formerly alleadged for proofe of the insufficiency of all our inherent righteousnesse and the trust which wee should haue in the onely mercy of God and merite of Christ doe teach as wee doe that faith onely iustifieth For neither they nor we exclude from the worke of Iustification the action of God as the supreme and highest cause of our iustification for it is he that remitteth sinne and receiueth vs to grace nor the merit of Christ as that for which God inclineth to shew mercy to vs and to respect vs nor the remission of sinnes gratious acceptation and grant of the gift of righteousnes as that by which we are formally justified nor those works of prenenting grace whereby out of the generall apprehension of faith God worketh in vs dislike of our former condition desire to be reconciled to God to haue remission of that is past grace hereafter to decline the like euils to do contrary good things For by these wee are prepared disposed and fitted for iustification without these none are iustified And in this sense to imply a necessity of these to be found in us sometimes the fathers others say that we are not justified by faith only And we all agree that it is not our conuersion to God nor the change we find in our selues that can any way make us stād in judgment without feare and looke for any good from God otherwise then in that we find our selues so disposed and fitted as is necessary for justification whence we assure our selues God will in mercy accept us for Christs sake CHAP. 12. Of Merit MErit as Cardinall Contarenus rightly noteth if we speake properly importeth an action or actions quibus actionibus aut earum autori ab altero iusticia postulante debeatur praemiū No man can merit any thing of God First because we are his seruants owe much more seruice vnto him thē bond-slaues that are bought for money owe vnto their masters though no reward were promised we were bound to obey his commands Yet if we looke on the bounty of God he deales with us being bond-men as with hired seruants recōpencing that with a reward which we stood bound in duty to
of the Church by the Ministery whereof they were appointed and not from the words of forme as the other doe Hence also it commeth that they are variable both in their matter and forme The Apostles sayth Alexander of Hales confirmed with the onely imposition of their hands without any certain forme of wordes or outward matter or Element but afterward it was otherwise ordayned both in respect of the one and the other the formes of Baptisme and the Eucharist being appoynted by Christ are kept inviolably without all change but touching the wordes of forme to be vsed in any other of the supposed Sacraments there is no certainty but they are diversly and doubtfully desiuered The reason whereof is because they are of humane devising By this which hath beene sayd it may appeare that the other pretended Sacraments are not of the same nature with Baptisme and the Eucharist as euen Bellarmin himselfe is forced to confesse the sacred or holy things sayth he which the Sacraments of the new Law signifie are threefold the grace of Iustification the Passion of Christ and eternall life as Thomas teacheth touching Baptisme and the Eucharist the thing is most evident concerning the other it is not so certaine CHAP. 16. Of the being of one body in many places at the same time THE possibility of the being of one body in many places at the same time was euer denyed by many worthy members of the Church and consequently the locall presence of Christs Body in the Sacrament whether definitiue or circumscriptiue was likewise reiected as a thing impossible To affirme sayth Aquinas that one body may be locally in this place and yet also in another at the same time implyeth a contradiction and therefore the power of God extendeth not to the effecting of any such thing Scotus confesseth that Egidius Godfredus de font Alanus and Henricus are of the same opinion with Thomas Durandus sayth that which is present in one place definitiuely or circumscriptiuely cannot in any such sort be in many places at the same time Whervpon he pronounceth that the body of Christ is no otherwise in the Sacrament but by reason of a certaine habitudinary vnion betweene it and the sacramentall elements whence it was wont to be sayd that Christs body is personaliter in verbo localiter in coelo sacramentaliter in Eucharistia Personally in the eternall word locally in heauen sacramentally in the Eucharist The first that taught otherwise and brought in the locall presence was Scotus whom Occam followed though he deny not but the former opinion had great fauourers CHAP 17. Of Transubstantiation THe conuersion of the bread and wine into Christs body and blood all of us sayth Caietane do teach in words but in deede many deny it thinking nothing lesse These are diuersly diuided one from another for some by the Conuersion that is in the sacrament vnderstand nothing but Indentity of place that is that the bread is therefore sayd to be made the body of Christ because where the bread is the body of Christ becomes present also others vnderstand by the word Conuersion nothing else but the order of succession that is that the body succeedeth and is vnder the vailes of those accidents vnder which the bread which they thinke to be annihilated was before This opinion in substance Scotus followeth though in the maner of his speech he seemeth to decline it Some admit both the word and thing but yet not wholy but only in part as Durandus Bonauentura sayth that some seeing the accidents to remaine both in their being and operation thinke the matter of the sacramentall element still remaineth Other the forme but that the more Catholike or generall opinion is that the whole substance of the elements is turned into Christs body and blood We see he maketh the doctrine of Transubstantiation to be but an opinion Occam sayth there are three opinions of Transubstantiation of which the first supposeth a couersion of the sacramentall elements the second an annihilation the third affirmeth the bread to be in such sort transubstantiated into the body of Christ that it is no way changed in substance or substantially cōuerted into Christs body or doth cease to bee but onely that the body of Christ in euery part of it becomes present in euery part of the bread This opinion he sayth the Master of sentences mentioneth not much disliking it yet is it not commonly holden Cameracensis sayth that the more common opinion is that the substance of bread doth not remaine but wholly ceaseth and that though this opinion be not euidently deduced from the scriptures nor concluded out of any determination of the vniuersall Church for ought he can see yet he is resolued to follow it Waldensis sayth hee found in a certaine old booke of decrees that in the yeare 1049. there was a meeting of Archbishops Bishoppes and other religious persons in a Synode and that when they were come together they beganne to speake of the body and bloud of Christ some saying one thing some another but that before the third day of meeting they that denyed the substantiall conuersion of the sacramentall elements were silent But in the same booke he reporteth out of Christopolitanus Zacharias his booke intituled Quatuor vnum that there were some perhaps many but hardly to be discerned and noted that thought still as Berengarius did whom they then condemned and yet condemned him with the rest in this respect onely disliking him for that refusing the forme of wordes the Church vsed with the nakednesse of his maner of speaking hee gaue offence not following the vse of the Scriptures which every where call things that are signes by the names of things signifyed especially in the matter of Sacraments the more liuely to expresse their vertue and efficacie these men ceased not to charge others secretly that they knew not the nature of figuratiue speaches therefore not without grosse errour killing the soule tooke signes for the things whereof they are signes scorning not a little the folly of them that say the appearing accidents of bread and wine after the conuersion doe hang in the ayre or that the senses are deceiued In the same place he sayth that Guitmundus reporteth some other that were not of the faction of Berengarius but with great vehementie contrary and opposite vnto him to haue beene of opinion that the bread and wine in part are changed and in part remaine these supposed so much onely to bee changed as is to serue for the communicating of the worthy receiuers others thought the whole to be changed but that when vnworthy men come to communicate the body and blood of Christ cease to bee present and the substances of bread and wine returne and are there present to be receiued by them But that it may yet more clearely appeare that the opinion of Transubstantiation neuer passed currantly in the Church let vs adde another testimony
head and spouse and thirdly because it is led by the spirit of trueth These reasons will be found exceeding weake if we examine them Let vs therefore take a particular view of them First the Apostle say they calleth the Church the Pillar and ground of trueth therefore it cannot erre These wordes cannot proue that for confirmation whereof our aduersaries alleage them seeing hee speaketh in this place of a particular Church to wit the Church of the Ephesians in which hee left Timotheus when he departed from it Now that particular Churches may erre in matter of fayth and become hereticall our adversaries make no question That the Apostle speaketh of the Church of Ephesus and calleth it The pillar and ground of trueth it appeareth by all circumstances of the place These things haue I written sayth hee hoping to come shortly vnto thee but if I tarrie longer that thou mayest know how to behaue thy selfe in the house of God That house of God in which Paul left Timothie in which he directeth him how to behaue himselfe till hee come he calleth The Church of God and Pillar of truth that Timothie might bethinke him the better how to demeane himselfe in the government of it The Church of God is named the Pillar of trueth not as if the truth did depend on the Church or as if God could not otherwise man fest it than by her Ministery or that our fayth should be built on the authority of it or that we should thinke it absolutely free from all ignorance and errour but because it doth strongly hold and maintaine the sauing profession of the truth notwithstanding all the violence of wicked and cruell enemies as both the Ordinary glosse and that of Lyra doe interpret it and for that by instructions admonitions and comforts it strengtheneth stayeth and supporteth such as otherwise would fall as the Interlineall glosse seemeth to expresse it So then the Church is The pillar of trueth not because it is absolutely free from all errour or that our faith should be builded vpon the infallibility of it but because it alway retayneth a saving profession of heauenly trueth and by strength of reasons force of perswasions timelinesse of admonitions comforts of Sacraments and other meanes of sauing grace The powerfull force whereof the sonnes of God doe feele it strengtheneth and stayeth the weakenesse of all them that depend vpon it This is it that Calvine meaneth when hee sayth the Church is called The pillar of trueth because it firmely holdeth the profession of it and strengtheneth others by the knowledge of it Bellarmines cavill that if this were all the Church might more fitly be compared to a chest than a Pillar is not worth the answering for it doth not onely preserue the trueth as a hidden treasure but by publique profession notwithstanding all forces endeavouring to shake it publisheth it vnto the world stayeth the weakenesse of others by the knowledge of it in which respect it is fitly compared to a Pillar and not vnto an Arke or chest The second reason is much more weake than the former For thus they argue The Church is governed by Christ as by her head and spouse and by the spirit as by the soule and fountaine of her life therefore if shee erre her errour must be imputed vnto Christ and to the spirit of trueth This their consequence is blasphemous and impious For who knoweth not that particular men companies of men and Churches are governed by Christ as by their head and spouse by the spirit of trueth as being the fountaine of their spirituall life as the Churches of Corinth Galatia and the Churches mentioned in the Revelation of S. Iohn called golden Candle stickes in the midst whereof the Sonne of God did walke yet had they their dangerous and grievous errours and defaults for which they were blamed so that by the argument of our adversaries men may blame the spirit of trueth for their errours That which the Iesuite addeth that Christ the husband of the Church is bound to free it from all errour in matter of faith whence any great euill may ensue is as childish an argument as may be devised For if great and grievous euils may be found in the Church then notwithstanding this argument errours also Now that the Church is subject to great grieuous euils he that maketh any questiō seemeth to know nothing at all As therfore God giueth that grace whereby the children of the Church may avoyde great and grievous euils and neuer with-draweth the same but for punishment of former sinne and contempt of grace so he giueth the gracious meanes of illumination and neuer withdraweth the meanes of knowledge but when the contempt of the light of knowledge and the abusing of it procure the same So that the sinnes and errours of the children of the Church proceede from themselues and not from any defect or want of Christ the husband of the Church The third reason is he that heareth not the Church must bee holden for an Ethnike therefore it cannot erre But they should know that Christ speaketh in that place of the Sanedrim of the Iewes which whosoeuer refused to obey they held him as an Ethnicke Yet was not that great Councell of State among the Iewes free from danger of erring If these wordes of our Saviour be applyed to the Church as they are ordinarily by the Fathers they must be vnderstood by the censures of the Church which are not alwayes just and righteous as Augustine sheweth and not of her doctrinall determination But saith Bellarmine the Councels were wont to denounce Anathema to all that obey not their decrees therefore they thought they could not erre To this we answere that they denounce Anathema not because they thinke euery one that disobeyeth the decree of the Councell to bee accursed but because they are perswaded in particular that this is the eternall truth of God which they propose therefore they accurse them that obstinately shall resist as Paul willeth euery Christian man to Anathematize an Angell comming from Heauen if he shall teach him any other doctrine then he hath already learned yet is not euery particular Christian free from possibility of erring The other argument that because the Church is holy and her profession holy therefore shee cannot erre will proue as well that particular Churches cannot erre as the vniversall If they say the vniversall Church is holy and the profession of it holy in such adegree as freeth it from error it is petitio principii Their next argument is that if the Church be not free generally from erring but only from erring in things necessary to saluation many Catholike verities may be called in question doubted of for that there are many things that pertaine to faith which are not necessary to saluation This argument holdeth not for though the Church which comprehendeth onely the number of beleeuers that are at one time in the world may
afterwards when they are grown inveterate for that then they will corrupt the monuments of antiquity 8 That the whole present Church may be ignorant of some things and erre in them but that in matters necessary to bee knowne and beleeued expressely it cannot erre and that it cannot erre in any the least thing with pertinacie such and so great as is found in Heretickes Ninthly that Councels and Popes may erre in matters of greatest consequence This our opinion thus layde downe is defended by Waldensis Occam and others Waldensis saith the Church whose faith neuer faileth according to the promise made to Peter who bare the figure of the Church when Christ said I haue prayed for thee that thy faith faile not is not any particular Church as the Church of Africa within the bounds whereof Donatus did inclose it nor the particular Romane Church but the vniversall Church not gathered together in a generall Councell which hath sometimes erred as that at Ariminium vnder Taurus the Governour and that at Constantinople vnder Iustinian the younger but it is the Catholique Church dispersed through the whole world from the Baptisme of Christ vnto our times which doth holde and maintaine the true faith and the faithfull testimony of Iesus CHAP. 6. Of the Churches office of teaching and witnessing the truth and of their errour who thinke the authority of the Church is the rule of our faith and that shee may make new articles of our faith THus hauing spoken of the Churches assured possession of the knowledge of the truth in thenext place wee are to speake of her office of teaching witnessing the same touching the which our adversaries fall into two dangerous errours the first that the authority of the Church is Regula fidei ratio credendi the rule of our faith the reason why we belieue The second that the Church may make new articles of faith Touching the first of these erroneous conceipts the most of them doe teach that the last thing to which the perswasion of our faith resolueth it selfe the maine ground whereupon it stayeth is the authoritie of the Church guided by the spirit of truth For say they if infidels and misbeleeuers demaund of vs why we beleeue the Trinity of persons in the Vnity of the same Divine essence the Incarnation of the Sonne of God the Resurrection of the dead and the life of the world to come we answere because these things are contayned in the Scriptures If they proceede farther to aske why wee beleeue the Scripture we answere because it is the word of God if why wee beleeue it to bee the word of God because the Church doth so testifie of it if why we beleeue the testimony of the Church because it is guided by the spirit of truth so that that vpon which our faith settleth her perswasion touching these things is the authority of the Catholique Church ledde and guided by the spirit of truth If it be said that it is one of the things to bee beleeued that the Church is thus guided by the spirit therefore that the authority of the Church cannot be the reason cause of beleeuing all things that pertain to the Christian faith because not of those things which concerne her owne authority Stapleton who professeth to handle this matter most exactly Sometimes seemeth to say that this article of faith that the Church is guided by the spirit and appointed by God to be a faithfull mistrisse of heauenly truth is not among the Articles of faith nor in the number of things to be beleeued Which the Rhemists vpon these words The Church is the pillar and ground of truth most constantly affirme saying We must beleeue heare and obey the Church as the Touchstone Pillar and firmament of truth for all this is comprised in the principle I beleeue the holy Catholique Church Sometimes that though perhaps in that Article it be implyed that wee beleeue whatsoeuer the Church teacheth vs yet not necessarily that wee beleeue that the Church is a faithfull and infallible witnesse mistresse of trueth And sometimes as in his triplication against Whitaker he sayth that when we professe that we beleeue the holy Catholike Church we doe not onely professe to beleeue that there is such a Church in the world but that wee are members of it and doe beleeue and embrace the doctrine of it as being guided infallibly by the spirit of trueth and that wee are taught in the Articles of our faith that the Church ought to bee listned vnto as to an infallible mistresse of heauenly trueth Surely it seemeth his braine was much crased when he thus wrote saying vnsaying saying he knew not what That which he addeth that this proposition God doth reveale vnto vs his heavenly truth teach vs the mysteries of his kingdome by the ministery of his Church is a transcendent wherevpon that article wherein wee professe to beleeue the Catholike Church doth depend as all the rest do is not an Article of the Creede doth but more more shew the distemper of his head But in that which hee addeth for confirmation hereof that we do not professe in the first Article of our faith to beleeue God as the reuealer of all hidden and heauenly truth and to rest in him as in the fountaine of all illumination is the note brand of an impious miscreant For this doubtlesse is the first thing implyed in our faith towards God that we yeeld him this honour to be the great master of all trueth vpon whose authority we will depend renouncing all our owne wisedome knowing that as no man knoweth the things of a man but the spirit of a man so no man knoweth the things of God but the spirit of Got and that flesh and blood cannot reueale these things vnto vs but our father which is in heauen That the precept of louing God aboue all is not distinctly set downe among the rest of the tenne commaundements but is implyed though principally in the first yet generally in all is to no purpose If he thinke it is not at all contayned in the Decalogue his folly is too too great CHAP. 7. Of the manifold errours of Papistes touching the last resolution of our faith and the refutation of the same THus wee see hee cannot avoid it but that the Church is one of the things to be beleeued therefore cannot be the first generall cause of beleeuing all things that are to be beleeued For when we are to be perswaded of the authority of the Church it is doubtfull vnto vs and therefore cannot free vs from doubting or settle our perswasion because that which setleth the perswasion must not be doubted of There is no question then but that the authority of the old Testament may bee brought to proue the new to him that is perswaded of the old and doubteth of the newe and the authoritie of the newe to
that are already wise and exercised in things that are diuine and therfore they must begin with authority Hugo de Sancto Victore maketh three sorts of beleeuers for there are sayth he qui solâ pietate credere eligunt qui vtrùm credendum sit vel non credendum ratione non comprehendunt alii ratione approbant quod fide credunt alii puritate cordis mundâ conscientiâ interius iam gustare incipiunt quod fide crediderunt The first are moued to beleeue out of piety finding the Maiesty of God to present it selfe vnto them in the word of truth and happy communion of the people professing the same challenging their attention and readinesse to bee taught by him In the second the light of diuine reason causeth approbation of that they belieue In the third sort the purity of diuine vnderstanding apprehendeth most certainely the things belieued and causeth a foretasting of those things that hereafter more fully shall be enjoied They that are thus established in the faith do now already begin to foretast that which they long in heaueÌ„ distinctly to know and enjoy and begin already to haue God present with them by force of diuine contemplation so that if all the world should be turned into miracles they could not remoue them from the certainety of their perswasion Hence it is that Pycus sayth in his Conclusions that as faith which is but a bare credulity is in degree of perfection lesse then Science soe true faith is greater and more certaine then any science gotten by demonstration Thus then we may easily discerue what is the formall reason of our faith or inducing vs to beleeue In things that are therefore belieued because knowne as in the principles conclusions of naturall knowledge the euidence of things appearing to vs is the formall reason of our beleefe and perswasion In things first belieued and afterwards known the euidence of the things appearing vnto vs being inlightned by the light of grace In things only belieued and not knowne the authority of God himselfe whom wee do most certainly discerne to speake in the worde of Faith which is preached vnto vs. Si puros oculos integros sensus illuc afferamus sayth Caluin statim occurret Dei majestas quae subactâ reclamandi audaciâ nos sibi parere cogat If we bring pure eyes and perfect senses the Majesty of God presently presenteth it selfe vnto us in the diuine Scripture and beating down al thoughts of contradicting or doubting of things so heauenly forceth vs to obey For Non dubium vim numinis illic vigere spirare sentimus quâ ad parendum scientes quidem ac volentes viuidiùs tamen efficaciùs quà m pro humana aut voluntate aut scientia trahimur ac accendimur We find a greater light of vnderstanding shining vnto vs in this doctrine of faith then is found within the compasse of nature a satisfaction touching many things in which humane reason could not satisfie vs in a joy exultation of the heart such and so great as groweth not out of nature This maketh vs assure our selues the doctrine which thus affecteth vs is reuealed from God that they are the only people of God and haue the meanes of happinesse where this treasure of heauenly wisdome is found that those bookes are the richest jewell that the world possesseth and ought to be the Canon of our faith which this people deliuereth unto vs as receiued from them to whom these things were first of all made knowne and reuealed So then that God speaketh in the Scripture and is the Author of it we know more certainely than any thing that is knowne by naturall light of reason and thereupon wee beleeue all things therein contained though many of them are such as can neuer be knowne of vs as those that are historicall and other such as are not knowne at first though after we haue belieued we begin to vnderstand and know them Herevnto agree the best learned and most deuout and religious amongst the Schoole-men For the greater part of them were giuen to curious disputes but voyd of all deuotion as Gerson complaineth Alexander of Hales sayth there is a certainty of speculation and a certainetie of experience a certainty in respect of the vnderstanding and a certainetie in respect of the affection a certainty in respect of the spirituall man and a certainety in respect of the naturall man and pronounceth that the things apprehended by vs in diuine knowledge are more certainely discerned by such as are spirituall in the certainty of experience in the certainety which is in respect of affection and by way of spirituall taste and feeling than anie thing is discerned in the light of naturall vnderstanding Quà m dulcia faucibus meis eloquia tua sayth the Prophet Dauid How sweete are thy wordes O Lord vnto my mouth They are sweeter than the hony and the hony combe And again I haue knowne long since that thou hast established them for euer Thus then it is true that the authority of Gods Church prepareth vs vnto the faith and serueth as an introduction to bring vs to the discerning and perfect apprehension of diuine things but is not the ground of our faith and reason of beleeuing And that doubtlesse is the meaning of those wordes of Augustine that hee would not beleeue the Gospell if the authority of the Church did not moue him thereunto CHAP. 9. Of the meaning of those wordes of Augustine that he would not beleeue thâ—… Gospell if the authority of the Church did not moue him THe Diuines giue two explications of these wordes of Augustine For Occam and some others say the Church whereof hee speaketh is not the multitude of beleeuers that now are in the World but the whole number of them that are and haue beene since Christ appeared in the flesh so including the Apostles in which sense they confesse the Church comprehending in it the Apostles and writers of the whole Scripture of the new Testament is of greater authority then the bookes of the Gospell written by them and deliuered to posterities Others taking the name of the Church to signifie onely the beleeuers that now presently are in the world say the meaning of Augustine is that he had neuer beleeued the Gospell if the authoritie of the Church had not beene an introduction vnto him Not that his faith rested vpon it as a finall stay but that it caused him so farre to respect the word of the Gospell to listen vnto it and with a kinde of acquisite and humane faith to beleeue it that hee was thereby fitted to a better illumination by force whereof hee might more certainely know and beleeue it to be of God To which purpose Waldensis out of Thomas Aquinas obserueth that as the Samaritans beleeued that Christ was the promised Sauiour vpon the report of the woman that talked with him made vnto them but afterwardes hauing
mâ—…ch with many declamations against priuate interpretations and interpretations of private spirits and make the world beleeue that wee follow no other rule of interpretation but each mans private fancie For answere herevnto we say with Stapleton that interpretations of Scripture may be sayd to be private and the spirits whence they proceede named priuate either Ratione personae modi or finis That is in respect of the person who interpreteth the manner of his proceeding in interpreting or the end of his interpretation A priuate interpretation proceeding from a priuate spirit in the first sense is euery interpretation deliuered by men of priuate condition In the second sense is that which men of what condition soeuer deliuer contemning and neglecting those publike meanes which are knowen to all and are to be vsed by all that desire to finde the trueth In the third sense that which proceeding from men of priuate condition is not so proposed and vrged by them as if they would binde all other to receiue and imbrace it but is intended onely to their owne satisfaction The first kind of interpretation proceeding from a private spirit is not to be disliked if the parties so interpreting neither neglect the common rules meanes of attayning the right sense of that they interpret contemne the judgement of other men nor presumptuously take vpon them to teach others and enforce them to beleeue that which they apprehend for trueth without any authority so to doe But priuate spirits in the second sense that is men of such dispositions as will follow their owne fancies and neglect the common rules of direction as Enthusiasts and trust to their owne sense without conference and due respect to other mens judgements wee accurse This is all we say touching this matter wherein I would faine know what our aduersaries dislike Surely nothing at all as it will appeare to euery one that shall but looke into the place aboue alledged out of Stapleton But say they there must bee some authenticall interpretation of Scripture which euery one must bee bound to stand vnto or else there will be no end of quarrels and contentions The interpretation of Scripture is nothing else but the explication and clearing of the meaning of it This is either true or false The true interpretation of the Scripture is of two sorts For there is an interpretation which deliuereth that which is true and contayned in the Scripture or from thence to bee concluded though not meant in that place which is expounded This is not absolutely and perfectly a true interpretation because though it truely deliuereth such doctrine as is contayned in the Scripture and nothing contrarie to the place interpreted yet it doth not expresse that that is particularly meant in the place expounded There is therefore another kind of true interpretations when not onely that is deliuered which is contayned in the Scripture but that which is meant in the particular places expounded Likewise false interpretations are of two sorts some deliuering that which is vtterly false and contrary to the Scripture some others onely fayling in this that they attaine not the true sense of the particular places expounded An example of the former is that interpretation of that place of Genesis The sonnes of God saw the daughters of men c. which some of the Fathers haue deliuered vnderstanding by the sonnes of God the Angels of Heauen whose fall they suppose proceeded from the loue of women Which errour they confirme by that of the Apostle that women must come vayled into the Church for the Angels that is as they interpret least the Angels should fall in loue with them A false interpretation of the later kind Andradius sheweth some thinke that exposition of the wordes of the Prophet Esaie Quis enarrabit generationem eius Who shall declare his generation deliuered by many of the Fathers vnderstanding thereby the eternall generation of the son of God which no man shall declare Whereas by the name of generation the Prophet meaneth that multitude that shall beleeue in Christ which shall be so great as cannot be expressed An authenticall interpretation is that which is not only true but so clearely and in such sort that euery one is bound to imbrace and to receiue it As before we made 3 kinds of judgment the one of discretion common to all the other of direction common to the Pastors of the Church and a third of jurisdiction proper to them that haue supreame power in the Church so likewise wee make three kindes of interpretation the first private and so euery one may interpret the Scripture that is privately with himselfe conceiue or deliuer to other what hee thinketh the meaning of it to bee the second of publike direction and so the Pastors of the Church may publikely propose what they conceiue of it and the third of jurisdiction and so they that haue supreme power that is the Bishops assembled in a generall Councell may interpret the Scripture and by their authority suppresse all them that shall gainesay such interpretations and subject euery man that shall disobey such determinations as they consent vpon to excommunication and censures of like nature But for authenticall interpretation of Scriptures which every mans conscience is bound to yeeld vnto it is of an higher nature neither doe wee thinke any of these to be such as proceeding from any of those before named specified to whom wee graunt a power of interpretation Touching the interpretations which the Fathers haue deliuered we receiue them as vndoubtedly true in the generall doctrine they consent in and so farre forth esteeme them as authenticall yet doe wee thinke that holding the faith of the Fathers it is lawfull to dissent from that interpretation of some particular places which the greater part of them haue deliuered or perhaps all that haue written of them and to find out some other not mentioned by any of the Auncient CHAP. 17. Of the interpretation of the Fathers and how farre wee are bound to admit it THe Fathers sayth Andradius especially they of the Greeke Church being ignorant of the Hebrew tongue following Origen did rather striue with all their wit and learning to devise Allegories and to frame the manners of men then to cleare the hard places of the law and the Prophets Nay euen Hierome himselfe who more diligently then any of the rest sought out the meaning and sense of the Propheticall and diuine Oracles yet often to avoyde the obscurities of their words betaketh himselfe to Allegories In this sense it is that Cardinall Caietan saith hee will not feare to goe against the torrent of all the Doctors for which saying Andradius sheweth that Canus and others doe vnjustly blame him For though wee may not goe from the faith of the Fathers nor from the maine trueth of doctrine which they deliuer in different interpretations yet may wee interpret some parts of the Scripture otherwise then any
and as after him all men of note in the Latine Church did There was great exception taken to Hierome for aduenturing to translate the scripture out of Hebrew and among others Augustine and the Africans seemed not much to like it They therefore reckon the bookes of Scripture according as they found them in vse in the Latine Church not exactly noting the difference of the one from the other yet not denying but that the Hebrew Canon consisted only of two and twenty bookes and that many tooke exceptions to them when they alleaged any testimonies out of those bookes the Hebrewes admit not Against which exceptions Augustine no otherwise iustifieth himselfe but by the vse of the Church in reading them Which proofe is too weake to proue them Canonicall seeing the prayer of Manasses confessed by our aduersaries to be Apocryphall the third and fourth of Esdras the booke called Pastor and some other were likewise read by them of the Church cited by them in their writings and many things translated out of them into the publike prayers and Liturgies of the Church Thus then these Father 's not looking carefully into the originals name all those bookes Canonicall which the vse of Gods Church approoued as profitable and containing matter of good instruction and so numbred the bookes of Wisdome the rest with the Canonicall Whose opinion yet as Caietane thinketh was not that they were absolutely Canonicall but in a sort in that they containe a good direction of mens manners These the Greeke Fathers rejected from the Canon admitting only those which the reformed Churches at this day admitte as also almost all the diuines of the Latine Church after Hierome doe That some of the Greeke Fathers rejected the booke of Hester it was as Sixtus Senensis rightly noteth by reason of those Apocryphall additions which they not being skilfull in the Hebrew tongue did not discerne from the true parts of it which errour made them to reject the whole booke as Apocryphall This was also the reason why they admitted those Apochryphall additaments joyned to the booke of Daniel Howsoeuer it appeareth that all they which diligently looked into these things did admit all those bookes which we admitte and reject all those which we reject Neither is there any one amongst all the auncient before the third Councell of Carthage that clearely and of set purpose numbreth the bookes controuersed betweene vs and our aduersaries with the bookes of the Canon Melito then Bishop of Sardis going purposely into the East parts of the world that he might diligently search out the monuments and sacred bookes of diuine knowledge reckoneth those only Canonicall which we do saue that he addeth the booke of Wisdome Origen admitteth and acknowledgeth onely two and twenty bookes of the old Testament Athanasius likewise numbreth the books of the Canon in the same sort and addeth There are also certaine other bookes which are read only to the Catechumens and nouices Hilarius sayth the law of the old Couenant is contained in two and twenty bookes answerable to the number of the Hebrew letters Nazianzene also is of the same opinion and Cyrillus Bishop of Hierusalem onely he addeth the booke of Baruch thinking it to be a part of Ieremies Prophecies but suffereth not any others to be added saying The Apostles and first Bishops which deliuered these only were wiser and much more to be esteemed than such as now goe about to adde others Of the same judgment are Epiphanius Ruffinus Hierome and Gregory And Iosephus confirmeth the opinion of these Fathers saying that from the time of Artaxerxes till the age wherein he liued all things were cōmitted to writing which concerned the state of Gods people and Religion but that they were not of equall authority with those which were formerly written because after that time the indubitate succession of the Prophets ceased Vnto these authorities of the Fathers some of our aduersaries as Andradius and others doe answere that they speake of the Canon of the Hebrewes and not of the Canon of the Church so not denying absolutely these bookes to bee canonicall but that they are not so esteemed by the Iewes but this aunswere the wordes of Hierome doe most clearely refute As sayth hee the Church not the Synagogue of the Iewes readeth the bookes of Iudeth Tobias and the Maccabees but receiueth them not as Canonicall Scriptures so likewise it may reade these two bookes of Wisedome and Ecclesiasticus for the edification of the people but not for confirmation of doubtfull poynts of doctrine And therefore Bellarmine Sixtus Senensis and others clearely confesse that this answere of Andradius is insufficient They therefore adde another to wit that the Canon was not perfectly knowen and confirmed in the time of those Fathers Wee aske them when it was confirmed If they say in the Councell of Nice which as Hierome sayth some report receiued the booke of Iudeth as Canonicall though Lindan say it is not likely it did and that Hierome did not say it did so but that some reported so wee aske how it came to passe that so many Catholike Diuines after the Nicene Councell reiected these bookes as they did before If they say they were confirmed in the Councell of Cartharge that was but a prouinciall Councell as was that of Laodicea in which they are not mentioned If they say the Councell of Carthage was confirmed in the sixt generall Councell holden at Trullo wee answere first that it was no more confirmed there than that of Laodicea and as Canus noteth the sixt Councell doeth not expressely name the third Councell of Carthage but onely speaketh of Canons agreed vpon in new Carthage Secondly wee say that those Canons of the sixt Councell wherein this pretended confirmation is found are of no credit with the Romanists so that it is cleare that neither the Nicene Councell nor this other did confirme the authoritie of the bookes questioned as appeareth by the consent of almost all the worthiest Diuines in the Church after those Councells till our age as Gregory Damascenus Hugo de Sancto Victore Ricardus de sancto Victore Petrus Cluniacensis Lyranus Dionysius Carthusianus Hugo Cardinalis Thomas Aquinas Occam Picus Mirandula Waldensis Armacanus Driedo Caietane and others CHAP. 24. Of the vncertainty and contrariety found amongst Papists touching bookes Canonicall and Apocryphall now controversed BVt let vs come particularly to the bookes controversed and see how sweetely our aduersaries agree with themselues in admitting or reiecting them First touching the booke of Baruch though the Councell of Florence and Trent haue confirmed it to be Canonicall yet Melchior Canus sayth it is doubtfull whether it be or not and yet sayth if it bee not Canonicall the Councels of Florence Trent haue erred and the people
sixefould worke to which afterwards adding in two other pillars or columnes the fift and sixt translations before mentioned found in Hiericho and Nicopolis he named the whole Octapla an eightfould worke CHAP. 27. Of the Latine Translations and of the authority of the vulgar Latine THus hauing deliuered what translations there are and haue beene of the old testament out of Hebrewe into Greeke let vs see what translations there are and haue beene of the old and newe Testament into Latine They sayth Augustine that translated the old Testament out of Hebrewe into Greeke may easily be numbred but they that translated the old and newe Testament out of Greeke into Latine cannot be numbred Yet amongst soe many and diuerse translations it seemeth there was one more common then the rest called by Gregory the old translation and by Hierome vpon Esay the vulgar who disliketh it preferreth the translation of Symmachus and Theodotion before it in the interpretation of the place of the Prophet he there expoundeth The first that translated the old Testament out of Hebrewe into Latine was Hierome and the last till our age whereupon great exception was taken to him for it as appeareth by his seuerall Epistles wherein he excuseth and defendeth himselfe Yet notwithstanding all these dislikes and exceptions it appeareth by Gregory that a newe translation beganne to be in vse in the Church not long after Hieromes time which is thought to be that we now call the vulgar Whether this translation be Hieromes or not there is great variety of iudgment Some as Pagnine and Paule Bishop of Forosempronium deny it to be Hieromes others as Augustinus Eugubinus and Picus Mirandula affirme it to be his Other as Driedo and Sixtus Senensis thinke it to be mixed of the old and newe Bellarmine deliuereth his opinion in certaine propositions whereof the first is that we haue the Latine text of the newe Testament not of Hieromes translation but of his correction only the second that we haue the Psalmes of the old trāslatiō formerly in vse the reasō whereof is thought to be because the Church fearfull to giue any offence to the weake would not admitte any alteration in them being dayly read and sung in the assemblies of the faithfull the third that wee haue the bookes of Ecclesiasticus Wisdome and the Maccabees of the old translation the author whereof is not knowne the fourth that we haue all the rest of Hieromes translation This translation some thinke so perfect as that it is not to bee corrected according to the Originals if in any thing it dissent from them but that rather they are to be holden corrupt in all such places of difference Now because this Translation in many places and sundry things is found to dissent from the Originals therefore they inferre a great corruption of the originalls This is the erroneous conceit of Lindan Canus and others of that sort against whom in the just defence of the trueth of the originals the best learned in the Church of Rome oppose themselues as Iohn Isaacke Arrias Montanus Driedo Andradius Sixtus Senensis and many moe The chiefest argument of the adverse part is for that if this translation be not pure and faultlesse the Church had not the word of God so long as it vsed this translation onely For answere hereunto Andradius demaundeth if the Church were not as perfect and as assuredly possessed of the truth before this translation of Hierome as since if it were he demandeth if they that liued in those times did not as much admire the Translation of the Septuagint and the Latine translations out of it as they doe the vulgar Now that they did he proueth at large out of sundry of the auncient who held that the Septuagint were ledde in translating with a propheticall spirit freeing them from danger of errour so far forth that Hierome was greatly disliked for adventuring to translate after them as if he could correct any thing that they had done Yea so great opposition did he find that he was forced to giue way to the clamours and out-cryes of his adversaries to attribute much vnto them and to make shew that he would neuer haue begun this worke of a new translation if that of the Septuagint had remained been preserued in originall purity though sometimes hee feare not to pronounce that they passed by many things of purpose mistook many things of ignorance and suppressed other because they would not make knowne the dishonour of their nation to strangers Now saith Andradius I would know whether in all the places wherein the translations then in vse differed frō the originals the originals were corrupted If they were then our translation which cōmeth neerer to the originals leaueth the former translatiō sis corrupt so while these men endeavour to defend they ouerthrow the authority of the vulgar translation But some perhaps will demand whether the Church of God in those times had not the true Scriptures of God whether the Church of God at any time haue beene without an approued translation Hereunto Andradius answereth that the Church doth approue translations not pronouncing that there is nothing amisse in them or that they depart not from the true sense and right meaning of any particular place but that the Diuine Mysteries are therein truely deliuered and nothing that concerneth faith religion or good manners ignorantly or fraudulently suppressed The Councell of Trent defined that the vulgar Latine translation shall bee holden as authenticall but hee sayth Andreas Vega who was present at the Councell reported that the Fathers of the Councell meant not to determine that it is not defectiue or faulty but that it is not erroneous and faulty in such sort as that any hurtfull or pernicious opinion in matters of faith or manners may necessarily be deduced from it And that this was the meaning of the Councell he saith Andreas Vega alleadged the authority of the Cardinall of Saint Crosse afterwards Pope who deliuered so much vnto him So that the Church of God doth not receiue any translation as free from all errour and in that sense authenticall but thinketh that to bee the peculiar excellencie of the originals which are by some vnjustly disgraced and called in question as if they were so corrupted that translations should be preferred before them CHAP. 28. Of the trueth of the Hebrew text of Scripture FOr first touching the Hebrew text which some suppose hath beene corrupted by the Iewes it is not likely that of purpose they would corrupt it for then they would specially haue corrupted those places which make most clearely against them and for the Christians but those places are not corrupted as Andradius sheweth and proueth by the testimony of Iohn Isaake who was wonne to Christianity by the pregnancy of a Chapter of Esayes prophecie in Hebrew Neither is it likely dum aliis inuiderent authoritatem
will not conceiue that they may haue something to say against vs are all easily cleared and answered by this explication of the same By that which hath beene sayd touching Christs being a Mediatour according to both natures wee may easily vnderstand how and according to what nature hee is Head of the Church In a naturall Head Bonauentura obserueth three things the first that it is Conforme caeteris membris the second that it is Principium membrorum and the third that it is Influxiuum sensus motus that is first that it hath conformitie of nature with the rest of the members of the body Secondly that it is the first chiefest and in a sort the beginning of all the members and thirdly that from it influence of sense and motion doth proceede and hee sheweth the same to bee found in Christ the mysticall head of the Church For first hee hath conformitie of nature with them that are members of his body the Church in that he is Man Whereupon S. Augustine sayth Vnius naturae sunt vitis palmites the vine and the branches are of the same nature And secondly as the naturall head is the chiefest and most principall of all the members so is Christ more excellent then they that are Christs Omnia membra faciunt vnum corpus sayth S. Augustine multum tamen interest inter caput caetera membra Etenim in caeteris membris non sentis nisi tactu tangendo sentis in caeteris membris in capite autem vides audis olfacis gustas tangis All the members make one body yet is there great difference between the head and the rest of the members for in the rest a man hath no sense but that of feeling in the rest he discerneth by feeling but in the Head heseeth and heareth and smelleth and tasteth and feeleth So in the members of Christs mysticall body which is the Church there are found diuersities of gifts operations administrations and to one is giuen the word of wisdoâ—… to another the word of knowledge to another faith to another the gift of healing to another the operation of great workes and to another prophesie but to the man Christ the spirit was giuen without stint or measure and in him was found the fulnesse of all grace The third property of a naturall Head which is the iufluence of Senâ—…e and Motion agreeth vnto Christ in respect of his humanity and diuinity both For hee giueth influence of diuine sense and motion two waies per modum praeparantis and per modum impertientis that is by preparing and making men fitte to receiue grace by imparting it to them that are fitted prepared He prepareth and fitteth men to the receipt of Grace by the acts of his humanity in which hee suffered death dying satisfied Gods wrath remoued all matter of dislike meritted the fauour and acceptation of God and soe made men fitte to receiue the grace of God and to enioy his fauour Hee imparteth and conferreth grace by the operation and working of his diuine nature it being the proper worke of God to inlighten the vnderstandings of men and to soften their hearts So that to conclude this point we may resolue that the grace in respect whereof Christ is Head of the Church is of two sorts the one created and habituall the other increate and of Vnion In respect of the one hee giueth grace effectiuè by way of efficiencie in respect of the other dispositiuè by way of disposition fitting vs that an impression of grace may be made in vs. CHAP. 17. Of the things which Christ suffered for vs to procure our reconciliation with God HAuing shewed how Christ as a Mediator interposed himselfe between God and vs when we were his enemies and how he is the Head of that blessed company of them that beleeuing in him looke for saluation let vs see consider first what he suffered for vs to reconcile vs vnto God secondly what he did for vs thirdly what the benefits are that hee bestoweth on vs and fourthly to whom he committed the dispensation of the rich treasures of his graces the word of reconciliation and the guiding and gouerning of the people which hee purchased as a peculiar inheritance to himselfe Touching the first to wit the sufferings of Christ he was by them to satisfie the justice of God his Father displeased with vs for sinne that so wee might bee reconciled vnto him Wherefore that wee may the better conceiue what was necessary to be done or suffered to satisfie the justice of God wee must consider sinne in the nature of a wrong and in the nature of sin In the nature of a wrong and so two things were required for the pacifying of Gods wrath for first he that hath done wrong must restore that he vnjustly tooke away from him whom he wronged and secondly hee must do something in recompence of the wrong he did as if hee tooke away another mans good name by false and lying reports hee must not only restore it to him againe by acknowledging that the things were vntrue which in defamation of him hee had spoken but he must also take all occasions to raise continue and increase a good opinion of him If sinne be considered in the nature of sinne it implyeth in it two things debitum poenae and debitum neglectae obedientiae that is a debt of punishment and a debt of obedience then neglected when it should haue been performed and therefore in the satisfaction that is to reconcile us to God displeased with vs for sinne as sinne two things must be implyed for first the punishment must be sustained that sinne deserued and secondly that obedience must be performed that should haue been yeelded whilest sinne was committed but was neglected For if only the punishment be sustained we may escape the condemnation of death but we cannot inherit eternall life vnlesse the righteousnesse and obedience which Gods law requireth be found in vs also Now the law of God requireth obedience not only in the present time and time to come but from the beginning of our life to the end of the same if wee desire to inherit the promised blessednesse And though the performance of that obedience that was neglected may seeme to be in the nature of merit rather then satisfaction yet in that it is not simply the meriting and procuring of fauour and acceptation but the recouering of lost friendship and the regaining of renewed loue it is rightly esteemed to pertaine vnto satisfaction Touching sinne considered in the nature of an offence wrong and the things required to pacifie Gods wrath in that respect there is no question but that the sinner himselfe that wronged God in sinning must by sorrow of heart disliking and detesting and by confession of mouth condemning former euils restore that glory to God hee tooke from him and seeke and take all occasions the weaknes of his meanes wil affoord
downe the reasons brought on both sides and first that it was the true Samuel hee sheweth that these reasons are commonly brought First because the Scripture speaketh of him as of his very person not of any counterfeit likenes of him calling him not once but often by the name of Samuel Secondly for that it had bin a great dishonour irreuerence offered to Samuel if so often the Diuell should haue beene called by his name in holy Scripture Lastly for that it is said in Ecclesiasticus in the praise of Samuel the Prophet of God that he prophesied after his death that he afterwards slept againe and that he made known to King Saul his end the ouerthrow of his armies which prediction is not to bee imputed to a lying Spirit seeing hee so certainely foretold what was to come to passe On the other side he produceth these proofes First the Glosse vpon the 29 of Esay sayth the Pythonisse did not raise Samuel but euocated called out the Diuell in his likenesse Secondly it is not likely that God who would not answere Saul by liuing Prophets would send any from the dead to aduise or direct him Thirdly he that appeared vnto Saul sayd vnto him To morrow thou shalt be with me but Saul as a wicked man was to be in Hell the place of torments therefore he that appeared was so Fourthly he that appeared suffered Saul to worship him which true Samuel would not haue done seeing God onely is to be worshipped Fiftly if it were true Samuel that appeared either hee was raised by diuine power or by the power of magicall incantations if by diuine power God should very much haue fauoured magicall arts if at the inuocation of this Pythonisse hee had wrought such a miracle if by the power of Magicke then was he raised by the Diuell and that either with his consent and then he had done euill which he could not doe or without his consent which could not be seeing the Diuell hath no power to force the Saints of God after their death and departure hence Lastly he alleageth the authority of Augustine who bringing the reasons on both sides in the end inclineth rather to this later opinion and that in the Decrees Cap. Nec mirum c. adding that if that decree taken out of Augustine bee the decree of the Church noe man may thinke otherwise but if it be not as he thinketh it is not because Augustine out of whom it was taken disputeth the matter doubtfully and many of the Diuines since the compiling of that decree are of another opinion which they ought not to be if it were the decree of the Church he rather thinketh it was true Samuel that appeared then any counterfeit in his likenesse If any man desire to see the different opinions of the Fathers touching this point let him reade Tertullian in his booke de Animâ the 33 Chapter the annotations vpon the same place of Tertullian But howsoeuer whether it were true Samuel that appeared vnto Saul or a counterfeit in his likenesse I hope it is cleare and euident out of that which hath beene sayd that this apparition no way proueth the imagined Limbus of the Papistes There remaine yet two other places of Scripture to be examined that are brought for confirmation of the same but yealding as litle proofe as this The one is in the prophesies of Zacharie the other in the Epistle of S. Peter The words in the former place according to the Vulgar translation are these Thou in the blood of thy testament hast deliuered thy prisoners out of the Lake wherein there is no water But in the Originall the words are otherwise and Arias Montanus translateth the place otherwise in this sort And thou to wit Ierusalem in the blood of thy testament that is sprinkled with the blood â—…f thy testament reioyce and be glad I haue dismissed thy prisoners out of the lake wherein there is no water So that these words Thou in the blood of thy testament are not appliable vnto Christ but to Hierusalem and the other touching the dismissing of the prisoners out of the lake wherein is no water vnto God the Father who speaketh in this place to HierusaleÌ„ coÌ„cerning Christ her King coÌ„forteth her saying Rejoyce o Daughter of Sion be glad ô Daughter of Hierusalem for behold thy King commeth vnto thee meeke riding on an Asse vsed to the yoke and the fole of an Asse I will destroy the Charriot froÌ„ Ephraim and the Horse from Hierusalem He shall destroy the bowes of the fighters and the multitude and publish peace to the nations He shall rule from Sea to Sea and from the riuer to the end of the Land And thou to wit Hierusalem in the blood of thy testament that is sprinkled with the blood of thy testament reioyce and be glad I haue dismissed thy Prisoners out of the lake wherein there is no water Thus wee see this place according to the Originall verity and the translation of Arias Montanus maketh nothing for the confirmation of that for proofe whereof it is brought Yea though we should follow the Vulgar Translation and take the words to be spoken by Almighty God to Christ his Sonne yet could not our aduersaries proue Limbus out of this place For the Author of the Glosse and many other following the Vulgar Translation vnderstand these words of the deliuerance of the people of God out of the captiuity of Babylon which was as a deepe pit hauing in it no water but mire wherein their feete stucke fast And Hierome himselfe though he vnderstand the words of Christs descending into hel yet mentioneth the other interpretation also in the same place not much disliking it Neither doth his interpretation of Christs descending into Hell proue Limbus For hee speaketh of the prison of Hell where is no mercie calleth it a cruell or fearefull Hell not of Limbus patrum or Abrahams bosome Bellarmine cunningly after his manner to discredite our interpretation of deliuerance out of Babylonicall captivitie maketh as if Caluine onely had expounded the wordes of the holy Prophet in that sort whereas yet many excellent Diuines long before Caluine was borne interpreted them in the very same sort as we doe But if the challenge of novelty faile he betaketh himselfe to another of absurditie improbabilitie pronouncing that our Interpretation hath no probabilitie first because in the wordes immediatly going before there is a prophesie concerning Christ vttered vnto Hierusalem in these words Reioyce O daughter of Sion for behold thy King commeth c. Which the Evangelists expound of Christs comming into Hierusalem and then secondly an Apostrophe to Christ in the words questioned But first heerein he is deceiued for the speech of Almighty God to his Church begun in the former words is still continued in these shewing what fauours for Christs fake he had still meant to bestow on her whereas
according to the Translation they follow there is first a speech directed to the Church concerning Christ then an Apostrophe to Christ and then thirdly a returne unto the Church againe Secondly if that were graunted which he vrgeth touching the supposed Apostrophe it would not proue that there is no probabilitie in our Interpretation For this consequence will neuer be made good in the Schooles Christ is prophesied of in the words immediatly going before in these words God speaketh vnto him by way of Apostrophe therefore they cannot be vnderstood of deliuerance out of Babylonicall captivitie seeing it is certaine that Christ deliuered the Israelites out of all the miseries out of which they escaped But saith Bellarmine if wee admit this Interpretation in what bloud of the couenant may wee vnderstand the Iewes to haue beene deliuered out of Babylonicall captivitie Surely this question is soone answered For their deliuerance out of the hands of their enemies and all other benefites were bestowed on them by vertue of the couenant betweene God and them which was to be established in the bloud of Christ in figure whereof all holy things among the Iewes were sprinkled with bloud as the Booke of the Covenant the Altar the Sanctuary and People Wherefore seeing this place maketh nothing for the confirmation of the Popish errour touching Limbus let vs come to the last place brought for proofe thereof which is that of S. Peter concerning Christs going in spirit and preaching to the spirits in prison see whether from thence it may be proued any better S. Augustine vnderstandeth the words of the Apostle as I noted before of Christs preaching in the dayes of Noe in his eternall Spirit of Deity not of preaching in Hell in his humane Soule after death but this interpretation of S. Augustine first Bellarmine rejecteth as contrarie to the Fathers secondly endeauoureth to improue it by weakening the reasons brought to confirme it and by opposing certaine reasons against it The first of the Fathers that he alledgeth is Clemens Alexandrinus who indeede vnderstandeth the words of S. Peter not as S. Augustine doth but of Christ preaching in Hell after his death in his humane Soule but not conceiuing to what purpose preaching should serue in Hell if there were not intended a conversion sauing of some there he runneth into a most grosse dangerous error cōdemned rejected as well by Bellarm. his companions as by vs so that his authority as contrary to Augustines interpretation needed not to haue beene alledged nor would not haue beene if Bellarmine had meant sincerely For Clemens Alexandrinus affirmeth as hee well knoweth that so many Infidels as beleeued in Christ and listened to the wordes of his preaching when hee came into Hell were deliuered thence and made partakers of euerlasting saluation against which errour himselfe being Iudge Saint Augustine not without good cause disputeth in his Epistle to Euodius The second auncient Writer that hee produceth for proofe of Christs preaching in Hell after his death is Athanasius who indeed doth expound the wordes of Peter of Christs going in Soule to preach in Hell after his death but no way expresseth in what sort to whom to what purpose or with what successe he preached Epiphanius whom he produceth in the third place doth not so interprete the words of Peter himselfe but onely vpon another occasion citeth the epistle of Athanasius to Epictetus wherein hee doth so interprete them So that the authority of Epiphanius might haue beene spared Ruffinus in his explication of the Creede interpreteth the words of Peter as Athanasius doth Cyrill in the place cited by Bellarmine speaketh of Christs preaching to the spirits in Hell but saith nothing in particular of this place of Peter S. Ambrose doth not speake of this place but that other of preaching the Gospell to the dead So that there are no moe Ancient writers cited by Bellarmine that doe precisely interprete this place of Peter of Christs preaching in Hell in his humane soule after death but onely Clemens Athanasius Ruffinus and Oecumenius On the other side we haue S. Augustine Beda the authors of the Ordinarie and Interlincall Glosses Lyra Hugo Cardinalis and other interpreting the words as wee doe so that our Aduersaries haue no great aduantage in respect of the number of Interpreters and yet if they had it would not helpe them for confirmation of their supposed Limbus seing some of the Fathers cited by him as namely Clemens Alexandrinus speake directly of preaching in the lowest Hell for the conuersion of Infidels which they dislike as much as wee Wherefore let vs proceede to examine the reasons that are brought either of the one side or the other to confirme their seuerall interpretations of these words and let vs see how Bellarmine weakneth the reasons brought by S. Augustine and improueth his interpretation by reasons brought against it The first reason whereby S. Augustine confirmeth his interpretation is for that mortification in the flesh and viuification in the Spirit mentioned by the Apostle cannot be vnderstood of the body Soule of Christ as they that follow the other interpretation doe vnderstand them seeing Christ neuer dying in soule could not be said to be quickned in it Besides that the very phrase of the Scripture opposing flesh and Spirit in Christ doth euer import the infirmity of his humane nature and the power of his Deitie and in other men that part that is renued by the sanctification of the Spirit and that which is not yet so renued Against the former part of this reason of S. Augustine Bellarmine opposeth himselfe saying that it is not good seeing a thing may be sayd to be quickned that was neuer dead if it be preserued from dying kept aliue But he should know that onely those thinges may be said to be quickned in that they were preserued from dying which otherwise if they had not beene so preserued might haue beene killed or dyed of themselues Which cannot be verified of the Soule of Christ that could neither die of it selfe nor be killed by any other and therefore the Soule of Christ cannot be said to bee quickned in this sense The place in the seauenth of the Acts brought by Bellarmine to proue that those things may bee said to bee quickned that were neuer dead besides that it is nothing to the purpose is strangely wrested For S. Stephen in that place speaketh nothing of viuification or quickning in that sense we now speake of it but of multiplying increasing saying that After the death of Ioseph there rose vp another King in Egypt that knew not Ioseph who euill intreated our Fathers and made them cast out their infants and new borne children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that they should not increase multiplie and therefore Bellarmine should not in reason so haue pressed the Latine word of viuification vsed by the Vulgar translatour seeing the
and tying them to the performance of certaine duties Secondly of sinnes Thirdly of punishments to be inflicted by Almighty God and Fourthly of punishments to be inflicted by men The bond of Lawes is of two sorts For there are diuine lawes and there are humane Lawes God bindeth men to the doing of what hee pleaseth and Men that are in authority either Ciuill or Ecclesiasticall to such things as they thinke fit Touching these bonds none haue power to loose but they that haue power to binde so that what God by precept bindeth vs to doe none but God can free vs from the necessity duty of doing it and what the Church or Magistrate binde vs to no inferiour power can loose vs or free vs from Loosing in this sense opposed to binding by law and precept is in two sorts By Reuocation and by Dispensation Reuocation is an absolute Abrogation of a Law in respect of all places times persons and conditions and that either by expresse and direct Repeale or by generall neglect and long continued disuse Dispensation is in respect of certaine persons times places and conditions of Men thinges so that a dispensation permitting the Law to retaine her wonted authority onely freeth some particular person or persons at some times in some places and in some condition of thinges from the necessity of doing or leauing vndone that which vnlesse it be in consideration of such particular circumstances the Law-giuer meant should be obserued but in such cases not so Heere the question is moued by occasion of that kinde of loosing which is by reuersing Lawes formerly in force whether God the giuer of the morall Law may revoke the same and dispense with men for the not doing of things there prescribed of the doing of things there forbidden The answere is that these Lawes are imposed vpon men by the very condition of their nature and creation as the very condition and nature of a man created by GOD requireth that he should honour loue feare and reuerence him that made him and therefore touching the precepts of the first Table that concerning the Sabaoth excepted it is cleare and euident that they cannot be altered nor Man by God himselfe discharged from the duty of honouring loving and fearing God so long as he hath any beeing Touching the precepts of the second Table it is resolued that GOD cannot dispense with man or giue him leaue to doe the thinges therein forbidden as to steale murther or lie For all these imply and involue in them that which is simply euill and to bee disliked but by some alteration in the doer or matter of action he may make that not to bee euill that otherwise would bee euill and consequently not forbidden as namely that to bee no theft or murther which otherwise would be as when hee commanded the Israelites to spoyle the Aegyptians they did not commit the act of robbery for robbery is the taking away of a thing from the owner against his will but these thinges which the Israelites tooke away were the Aegyptians no longer after God the supreme Lord had spoyled them of the title they had therevnto and assigned the same to the Israelites So likewise for one man to take away the life of another hauing no authority so to doe is murther and no man can be dispensed with lawfully to doe any such act but for a Magistrate to take away the life of an offender is a lawfull act and no act of murther and so if Abraham had slaine his sonne Isaac it had not beene murther being authorized so to doe by God who hath supreme authority in the world and may justly as a Iudge for sinne found in men take away the liues of whom he pleaseth and as supreme and absolute Lord bring all to nothing that for his wills sake he made of nothing though there were no sinne nor fault at all But touching Ceremoniall Iudiciall and Positiue Lawes of God concerning Sacraments and obseruations of what kinde soeuer seeing they are imposed after vpon the being of nature wee thinke that God may alter them at his pleasure so that at one time it may bee lawfull to doe that was forbidden at another The Gouernours that God hath set ouer his Church and people by commission from him may interprete what is doubtfull in these Lawes of God or in those of the other sort but yet according to the Law but they may not abrogate or dispense with any Law of God either naturall and morall or positiue established concerning the vse of Sacraments and things pertaining to Gods worship and seruice But concerning those Lawes that were made by the Apostles and Primitiue Fathers touching matters of outward obseruation the succeeding Guides of the Church may either dispense with them or reverse them vpon the due consideration of the difference of times Men and things And so wee see to whom it pertaineth to binde men with their lawes and to loose them from the bonds thereof The bond of sin which is the second kinde of those bonds I mentioned is two-fold for there is Vinculum captivitatis and Vinculum servitutis that is a man that is a sinner is so bound that hee can neither returne to doe good nor leaue off to doe euill for sinne holdeth him in a bond of captivitie that hee shall not returne to doe good and with a bond of seruitude that he shall not cease to doe euill And though God hath so ordered the nature of Man that hee who will doe euill shall thus bee entangled yet it is man that thus entangleth wrappeth and bindeth himselfe and not God But for the bond of eternall condemnation and the punishments following euill doers which is the third kinde of those bonds wherewith I shewed that men are tyed and bound it is of GOD. From these bonds of sin and punishment inflicted by GOD none but hee alone can free men by his fauour and the worke of his grace as the supreme and highest cause none but Christ by Merite Satisfaction The Ministers of the Church by the Ministery of the Word and Sacraments may convert Men to God instrumentally making them partakers of his graces bringing thē into such an estate wherein they shall be sure for Christs sake to finde mercie with GOD for the remission taking away of their sinnes They may pray for them and out of the knowledge of their estate assure them of remission But other power to vnloose and vntie these direfull horrible bonds of sinne and punishment they haue none only the punishments which they haue power to inflict they haue authoritie to diminish lessen or take away so that whom they bind with the bonds of Ecclesiasticall censures punishments those by the same authoritie they may vnloose For as the Guides of Gods Church may prescribe enjoyne and impose certaine actions of Mortification and penitentiall conversion vnto GOD so when they see cause they may release from the same as by
sunder These being the things required in a foundation simply and absolutely in respect of all times persons and things Christ onely is that foundation vpon which the spirituall building of the Church is raised because he onely is that beginning whence all spirituall good originally floweth and commeth vpon whom all the perswasion of the truth of things revealed staieth it selfe as being the Angell of the great Couenant and that eternall Word that was with God in the beginning vpon whom all our hope confidence and expectation of any good groundeth it selfe all the promises of God being in him yea and Amen And in this sense the Apostle Saint Paul saith Other Foundation canne no man lay then that which is layd which is Iesus Christ. And S. Augustine and other of the Fathers vnderstand by that rocke vpon which our Sauiour promised Peter to build his Church the rocke that Peter confessed which rocke was Christ vpon which foundation euen Peter himselfe was builded for that other Foundation can no man lay then that which is laid which is Iesus Christ. But in respect of some particular times persons and things and in some particular and speciall considerations there are other things that may rightly bee named foundations also in respect of the spirituall building of the Church So in respect of the frame fabrique of vertue and weldoing raised in this building the first vertue namely Faith vpon which all other vertues doe stay themselues and from which they take the first direction that any vertue can giue is rightly named a foundation In respect of the forme of Christian doctrine the first principles of heauenly knowledge are rightly named a foundation Not laying againe saith the Apostle the foundation of faith and of repentance from dead workes of the doctrine of Baptismes of the imposition of hands of the resurrection of the dead and ofeternall iudgement let vs be led forward vnto perfection These first principles of heauenly knowledge are named a foundation because they are the first things that are knowen before which nothing can be knowen and because vpon the knowledge of these things all other parts of heavenly knowledge doe depend In respect of the confession of the true faith concerning Christ the first cleare expresse and perfect forme of confession that euer was made concerning the same may rightly be named a foundation and in this sense Peters faith and confession is by diuerse of the Fathers named the Churches foundation But they vnderstand not by the faith and confession of Peter either the vertue and quality of faith abiding in his heart and mind or the outward act of confessing but the forme of confession made by him when he said Thou art the Christ the Sonne of the liuing God vpon which forme as being the rule of all right beleeuing the Church of God is builded In respect of the supernaturall knowledge of God in Christ the first immediate reuelation made to the Apostles from whom all other were to learne and by whose Ministerie accompanied with all things that might winne credit they were to be gained vnto God may very rightly and justly be named a foundation vpon which the faith of all after-commers is to stay it selfe and from which in all doubts they must seeke resolution And in this sort Bellarmine saith truely that the Apostles may be named Foundations of the Church according to that description in the Reuelation of Saint Iohn of the wall of the citie of God that had 12. foundation-stones vpon which it was raised and in them written the names of the Lambes twelue Apostles and that of S. Paul that wee are builded vpon the foundation of the Apostles and Prophets Christ Iesus being the Head corner-stone And this in three respects First because the Apostles were the first that founded Churches and conuerted vnbeleeuers to the faith Secondly because their doctrine which they receiued immediatly from God by most vndoubted revelation without mixture of errour or danger of being deceiued is the rule of the faith of all aftercommers and that sure immoueable and rockie foundation vpon which the perswasion of all succeeding generations and posterities may and doth most securely stay and ground it selfe Thirdly because they were Heads Guides and Pastors of the whole vniuersall Church hauing not onely supreme but prime and originall gouernment of the same out of whose most large and ample commission all Ecclesiasticall power and authoritie of after-commers was in an inferiour degree and sort to bee deriued and taken In all these respects all the Apostles were that strong rocke and those strong rockie foundation-stones on which the Church is builded though in a peculiar sense Christ alone bee the Rocke and in all these respects as S. Hierome saith Super omnes ex aequo Ecclesiae fortitudo solidatur that is the strength and firmenesse of the Church doth equally indifferently stay it selfe vpon them all and consequently no more vpon Peter then any of the rest Hitherto we finde nothing peculiar to Peter and not common to all the Apostles so that all the allegations of our Adversaries touching the feeding of the Sheep of Christ committed to Peter the power of the keyes of binding and loosing of remitting and retaining sinnes and the promise that on him as on a rockie foundation-stone elect and precious Christ would build his Church are to no purpose seeing they are forced to confesse that all these things were likewise either by direct words or by intendment bestowed on all the rest Wherefore let vs see how notwithstanding this their confession they can make good that there was a primacie of power in Peter and how they goe about to confirme the same CHAP. 23. Of the primacie of power imagined by our Adversaries to haue beene in Peter and their defence of the same FOr the avoyding of the cleare evidence of the truth of all that which hath beene said touching the equalitie of the Apostles of Christ amongst thēselues which our Adversaries cannot but see acknowledge they haue two shifts The first that the Apostles were equall towards the people but not amongst themselues The second that they were equall in the Apostolique power but that Peter had that amplitude of power which the rest had as Apostles by speciall fauour and onely in for their own persons as an ordinary Pastour and in such sort that he might leaue the same to his Successors These their silly shifts evasions we will examine that so the truth of that which hath bin said be more fully cleared that all men may see perceiue that nothing can be substātially objected against it nor no evasiō foūd to avoid it Touching the first thing that they say it is an Axiome as I thinke that may not bee doubted of that whatsoeuer things are equall in respect of a third thing are in the same sort fo farre for equall amongst themselues So
PETERS being a Pastor which is the onely thing they canne alleage to proue that what hee had was pastorall and perpetuall proueth it not and the proofe of the necessitie of the continuance of any preeminence found in Peter and the rest of the Apostles sheweth that such a preeminence must continue but not in what person or persons it must continue But let vs see whether infallibility of judgment and vniversality of Iurisdiction bee amongst the things that were proper to the beginnings of Christianity or amongst those that are perpetually necessary Surely touching the first Bellarmine seemeth to confesse that the being taught immediately of GOD and the being absolutely free from errour soe that their writings and sayings were Canonicall were temporarie in the Apostles as necessary onely in those first beginnings of Christianity and whether hee confesse it or not it is most vndoubtedly true that that absolute infallibility that was in Peter for whose faith Christ prayed that it might not faile was temporary and not to bee communicated to any after-commers for hee was so lead into all trueth that hee could not erre in any of his writings and preachings whereas all confesse that euen Popes may erre in both these and that they are free from errour onely when they determine those things wherein the whole Church seeketh their resolution Touching the second which is vniuersality of jurisdiction the same Cardinall hath these words Fuit in illis Ecclesiae primordijs necessarium ad fidem in toto orbe terrarum disseminandam vt primis praedicatoribus Ecclesiarum fundatoribus summa potestas libertas concederetur That is in those first beginnings of the Church it was necessary for the quicke dispersing of the Faith throughout the whole world that the first Preachers and founders of Churches should haue a most ample power and free commission without that streightning and limitation of the same that is in their after-commers that soe euery one of them might truely vse those words of the Apostle Instantia mea quotidiana sollicitudo omnium Ecclesiarum that is my dayly instance is the carefulnesse of all Churches or as some other translate it I am cumbred dayly and haue the care of all Churches And therefore howsoeuer the Apostles diuided amongst themselues the seuerall parts of the world to which each one of them should more specially preach the word of the Lord yet did they not shut vp and inclose their cares within the bounds and compasse of any one prouince but euery one of them did soe take care of the whole Church as if that care had pertained vnto him alone Thus farre Bellarmine clearely confessing that the illimited comission of the Apostles was fitted to those first beginnings of Christianity and the condition of those first times soe that the same reason that excludeth the other dignities and preeminencies of the Apostles as namely their being fitted to the first beginnings excludeth both these from being perpetuall likewise But let vs let this aduantage go and take a view of those proofes which they bring of the power of Peters Successours aboue other Bishops whereas Peter himselfe had noe power more then any of the rest It is true say they that Peter had noe power which the rest had not but he had that amplitude of Ecclesiasticall power as an ordinary Pastour which they had onely as Apostles and Delegates by speciall fauour and personall priviledge Against this distinction few of our Diuines say any thing many of them confessing they vnderstand it not so deepe is the learning of our Adversaries that euery Man cannot bee so happie as to vnderstand what they write Which is the lesse to be marvailed at seeing many of them scarce vnderstand themselues and yet contemne vs as if we were silly idiots But if without offence wee may conjecture what the meaning of this their riddle is surely vnder correction I thinke this it is The rest of the Apostles had as great authoritie and power and as large a commission as Peter had but they had it onely for terme of life and could leaue none to succeed them in the same He had it for himselfe and such as hee would leaue it vnto Besides he was first invested with all the plenitude of Ecclesiasticall power jurisdiction so that none could haue any thing to doe in this businesse but such as should receiue commission from him saue onely that Christ reserued power to himselfe to giue commission to such as by speciall fauour hee should be pleased to honour as were the Apostles separated to the worke of the Ministerie by his owne immediate designement without receiuing any thing from Peter but afterwards all were either to receiue of him or of them to whom hee should leaue his office and charge This their conceipt they illustrate by a similitude A Bishop say they hath authoritie to preach in his Diocese as Pastour of the place and whosoeuer succeedeth him in his Bishoplie office succeedeth him in the same power likewise A Fryer by speciall fauour from the Pope may preach in the same Diocese wheresoeuer the Bishop may and cannot be silenced or restrained by him because hee receiued nothing from him but his superiour the Pope but another desiring to succeed the Fryer not so fauoured and priviledged by the Pope must fetch his commission and allowance from the Bishop and be subject to him in the performance and execution thereof So heere Peter was first constituted Pastour of all the World the Apostles were by speciall fauour authorized immediately by Christ to preach in Peters charge and to gouerne the Church whereof he was Bishop as well as he but yet so that all they that were to follow after were to deriue their commission from Peter or his Successour if they would meddle in the Church which was his charge Many things are said by Caietan Bellarmine Stapleton and others to this purpose but this is the substance of all Wherfore let vs see how they proue that they say Touching the first of these two points thus they proue it Peter was a Pastour and had that amplitude of illimited commission before described as a Pastour but the office of a Pastour is of perpetuall necessitie and vse and therefore this his illimited power and commission was to be perpetually continued That Peter was a Pastour they proue because Christ said vnto him expressely Feede my Sheepe Feed my Lambes This is the frame of their whole building which may very easily be throwne to the ground if any man will put his hand vnto it First because it is certaine the other Apostles were Pastours also so that if Peters being a Pastour proue the necessitie of the continuance of those ample preheminences hee had and that hee might leaue them to whom he pleased it would follow that the rest of the Apostles also had their preheminences which were equall with those of Peter not as things temporarie but perpetuall and such as they might
leaue to whom they pleased That the other Apostles were Pastours first the Hymne of the Church wherein they are expressely saide to haue bin constituted Pastours by Christ proueth Secondly the confession of Bellarmine acknowledging that what was giuen to Peter by those wordes Feede my sheepe was giuen vnto all by those other wordes As my Father sent me so send I you confirmeth the same And thirdly the enumeration of the seuerall kindes of feeding euery of which the Diuines doe shew to agree to the rest as well as to Peter demonstrateth that they were all Pastours Secondly whereas they say that the office of a Pastour is a thing of perpetuall vse and necessitie and consequently perpetuall and that the amplitude of power which was in Peter agreed vnto him in that hee was a Pastor and as a Pastor they bewray notable ignorance and folly For it is true indeed that the office of a Pastor is of perpetuall vse and necessity and soe to continue for euer but the amplitude of power and jurisdiction and the great preëminences that were in Peter did not agree vnto him as to a Pastour or in that hee was a Pastor For if they had then must they agree to euery Pastor so euery Bishop must haue the same not the Pope only For as whatsoever agreeth to a man in that he is a man agreeth to every man so whatsoeuer agreeth to a Pastor in that he is a Pastor agreeth to euery one that is a Pastor If they shall say that the great and ample preëminences that were in Peter did not agree vnto him as a Pastor but in some other respect then his beeing a Pastor which is an office of perpetuall necessity vse and continuance will not proue the same perpetuall no more then other things which this Pastour had in that he was an Apostle If they shall say these things agreed vnto him not in that he was a Pastor but in that he was such a Pastor as was to feed the flocke of Christ and people of God by deliuering vnto them the doctrine of truth without all mixture of any the least errour to confirme the same by miracles following to giue the visible gifts of the holy Spirit by the only imposition of his hands it is true that they say but such a Pastour they confesse is necessary onely in the beginnings of the Christian Church and not afterwards and therefore from hence it cannot be concluded that the ample preëminences that were in Peter as his infallibility of judgement and illimited Commission were to be passed ouer from him to his Successors and after-commers Their second conceipt is more fond then the first For if Peter were by Christ constituted sole supreme Pastour and Bishoppe of the whole vniuersall world and yet his meaning was that others should likewise receiue immediatly from himselfe power to doe as much in the governing of the Church as Peter he meant to giue him something and presently to take it from him againe For as if the Pope shall make a man Bishop of such a cittie or countrey and thereby giue vnto him that supreme direction that nothing shall be done within that compasse without his authoritie and consent and shall presently send another with full authority to doe any thing that the former may do and no way to bee subiect to his controule or restraint in the performance thereof or accomptant for it hee reuoketh and maketh voyde his first graunt so here if Christ make Peter supreme Bishoppe and Pastour of the whole Christian world and presently constitute eleuen other Apostles with power and commission to doe any thing that Peter may doe in all parts of the world and towards all persons which as they haue not from him so he cannot take it from them or limit them in the vse of it hee absolutely voideth his first graunt made to Peter But they will say perhaps that Christ meant little fauour to Peter more then to one of the rest of the Apostles but that all his care was for the good of the Pope whom hee meant to make a great man in the world and that therefore he constituted the other Apostles immediatly as well as Peter put them into equall commission with him and would not haue them beholding to him for any honour or power they had but appointed that all other Bishops should receiue their mission calling commission and authority from Peter during the short time of his life and after his departure in all succeeding ages to the end of the world from his Successours the Bishoppes of Rome This truly is well said in fauour of the Pope if it were as truly said as it is kindly meant but we shall find that there is no truth in that they say For it is cleare and evident that each Apostle by his commission hee had from Christ without being any way beholding to Peter for it had authority to preach the Gospell to such as neuer heard of it before to plant Churches and ordaine constitute in them Pastours and Bishops and out of his more large and ample commission to make other though somewhat more restrained and limited whence it will follow that they whom any of the other Apostles ordained and constituted Pastours and Bishoppes which were innumerable in all parts of the world receiued nothing from Peter nor his pretended Successour Now they whom the Apostles thus constituted and ordained might constitute and ordaine other by vertue of their office and calling they had from the Apostles and those other other againe to succeede them so that none of these to the end of the world one succeeding another should euer receiue any thing frō Peter or his pretended Successor And therefore it is absurd that Bellarmine saith that the Apostles receiued all their jurisdiction immediately from Christ that yet notwithstanding all Bishops receiue the same frō the Pope And those Papists are better aduised that say that the Bishops of other Churches receiue not their jurisdiction from the Pope but from Christ by those Apostles that constituted their Churches and planted their predecessours in the same setting them the bounds of their Bishop-like charge whence it will follow as Bellarmine wisely foresaw and therefore declined this opinion that the Pope cannot either take away or diminish their authority vnlesse any man can shew where Christ gaue him power to limite restraine or take away that power from men which they haue from himselfe by the hands of the other Apostles and their after-commers without being any way beholding to Peter for the same Wherefore they haue yet one more strange conceipt behind to helpe the matter then any of those we haue hitherto heard which is that Peter being not onely an Apostle but supreme Pastour and Bishop of the whole world constituted by Christ made the other Apostles Bishops and Pastours and that they ordained Bishops not by vertue of their Apostolique power which they receiued immediately from
Christ without being beholding to Peter for it or inferiour to him in it but by vertue of their Bishoply authority and offīce which they receiued from Peter Alioqui enim sayth Bellarmine cum omnes Apostoli plurimos Episcopos in varijs locis constituerint si Apostoli ipsi non sint facti Episcopi à Petro certè maxima pars Episcoporum nondeducit originem suam à Petro that is For otherwise seeing all the Apostles constituted exceeding many Bishops in diuerse places if the Apostles themselues were not made Bishops by Peter certainely the greatest part of Bishoppes will not fetch their originall from Peter This his fancie of Peters making the other Apostles Bishoppes immediately after as his manner is like an honest man hee contradicteth confessing that the Apostles were all Bishops and the first Bishops of the Church in that they were Apostles without any such ordination Omnes Apostoli sayth he fuerunt Episcopi imò etiam primi Episcopi Ecclesiae tametsi non sunt ordinati that is All the Apostles were Bishops nay which more is the first Bishops of the Church without any other or new ordination besides their Apostolique mission and calling And in another place he pronoūceth perēptorily that by vertue of these words As my Father sēt me so sēd I you the Apostles were made Vicars of Christ nay that they receiued the very offīce authority of Christ and that in the Apostolique power all Ecclesiasticall power is contained and though in the former place he sayd expressely Non eo ipso quòd aliquis est Apostolus est Episcopus that is A man is not therefore a Bishop because an Apostle for the twelue were Apostles before they were either Bishops or Priests yet in the later place hee sayth it is not to be maruailed at that they were Apostles before the passīon of Christ and yet neither Priests nor Bishops for that the Lord at diuerse times gaue the Apostles diuerse kindes and degrees of power but especiallie in the twentith of Iohn perfected that hee beganne before his passīon Soe that an Apostle perfectly constituted and authorised hath both Priestlie and Episcopall dignitic and power though in the beginning when the Apostles were rather designed then fully constituted not hauing receiued their full Commissīon they vvere neither Priests nor Bishoppes But to leaue BELLARMINE lost in these mazes it is most easie demonstratiuely to proue that the Apostles in that they were Apostles perfectly and fully constituted had both Priestlie and Bishoply dignity and power in most eminent sort For did not CHRIST giue the Apostles power to doe any Ecclesiasticall act that a Bishoppe can doe Did hee not giue them power to preach and baptize vvhen hee sayd vnto them Go teach all nations Baptizing them c to minister the holy Eucharist vvhen hee sayd Doe this as est as ye shall doe it in remembrance of mee Did hee not giue them the power of the Keyes of binding loosing of remitting retaining sinnes consequently all that commeth within the compasse of Ecclesiasticall office and Ministerie doubtlesse hee did Neither is there any that dareth to deny any part of that which hath beene saide And therefore it is an idle fansie that Peter made the rest of his fellowes Bishops the Apostolique power implying in it eminently Episcopall as the greater the lesser But they will say Peter made Iames the lesser Bishop of Hierusalem Indeed Baronius falsifieth Chrysostome and maketh him say that the Doctour of the world made Iames Bishop of Hierusalem whereas hee saith no such thing but asking the question why Peter whom Christ so much fauoured was not preferred to bee Bishop of Hierusalem answereth that Christ made him Doctour of the world which was a greater honour then to haue beene fastened to the Church of Hierusalem to haue beene set in the Episcopall Throne there But it is cleare by the testimonies of Antiquity that Peter Iames the greater Iohn ordained Iames Bishop of Hierusalem So saith Anacletus in his second Epistie if any credit be to be giuen vnto it where hee hath these words A Bishop must be ordained of three Bishops as Peter Iames the greater and Iohn ordained Iames the lesser Bishop of Hierusalem Clemens Alexandrinus also as we reade in Eusebius saith the very same and Hierome de viris illustribus attributeth the ordaining of Iames not to Peter alone but to the Apostles His words are Iacobus statim post passionem Domini ab Apostolis Hierosolymorum Episcopus ordinatur that is Iames presently after the passion of the Lord is ordained Bishop of Hierusalem by the Apostles If any man aske how the Apostles did ordaine or make Iames being an Apostle a Bishop if the Apostolique office imply in it the office and dignitie of a Bishop as the greater the lesser we answere that a Bishop differing from an Apostle as in other things so in this that he is fixed to some certaine place whereof specially hee taketh the care whereas the care imployment of an Apostle is more at large When the Apostles after the conversion of Nations and people began to retire themselues to certaine places there to rest and specially to take care thereof they were in that respect rather Bishops then Apostles and in this sort Iames the lesser being appointed by the Apostles to make his principall abode at Hierusalem a chiefe city of the world whence the faith spread it selfe into all other parts and more specially to take care thereof is rightly said to haue beene constituted Bishop of that place by them not as if they had giuen him any new power and authority that he had not before or not in so perfect sort but that they limited and restrained him more specially to one certaine place where he should vse the same The place in the Acts maketh nothing for the confirmation of the Popish errour for Paul and Barnabas formerly designed by Christ to be Apostles were againe by the ministerie of Prophets revealing the will and pleasure of Almighty GOD separated more specially to bee Apostles of the Gentiles and put forth into that employment with fasting prayer and imposition of hands not thereby receiuing any new power but a speciall limitation and assignation of those parts of the world wherein principally they should be employed Besides these were not Apostles but Prophets such as Agabus was that are mentioned in this place inferiour in degree to Apostles and such as might not make an Apostle to be a Bishop but did onely signifie and reueale what the will of God was and whither he meant to send these worthy Apostles and so with prayer and fasting commended them to the grace of God and therefore this place maketh nothing for proofe of Peters ordaining and appointing the rest of the Apostles to be Bishops CHAP. 24. Of the preeminence that Peter had amongst the Apostles and the reason why Christ directed his speeches specially
to listen and heare what the Lord will speake vnto vs. Great and glorious are these dignities of the Deacons yet the councell of Carthage maketh them Ministers not of the Bishop alone but of the Presbyters also soe that they might not sit in the presence of the Bishop or Presbyters And when some went about to preferre them before Presbyters Hierome with great violence opposed himselfe against the same saying Quid patitur mensarum viduarum minister vt supra eos se tumidus efferat ad quorum preces Christi corpus sanguisque conficitur that is What passion is this that thus transporteth the Minister of the Tables and Widowes that swelling in pride hee should lift vp himselfe aboue them at whose prayers the body and blood of Christ is consecrated And obiecting to himselfe the custome of the Romane Church where a Presbyter is ordained vpon the testimony of a Deacon hee passionately breaketh into these words Quid mihi profers vnius vrbis consuetudinem Diaconos paucitas honorabiles Presbyteros turba contemptibiles facit Caeterum etiam in Ecclesiâ Romae Presbyteri sedent stant Diaconi licet paulatim increbresentibus vitijs inter Presbyteros absente Episcopo sedere Diaconum viderim that is why dost thou vrge me with the custome of one Citie the fewnesse of Deacons maketh them honorable and the number of Presbyters make theÌ„ to be lesse esteemed Yet eueÌ„ in the Church of Rome Presbyters do sit and Deacons stand although things growing worse and worse by degrees and many things growing out of order I haue seene a Deacon in the absence of the Bishop sit amongst the Presbyters Out of the society and company of the Deacons in each Church there was one chosen who not only was to performe the things pertaining to the Deacons office but also to prescribe vnto others what they should doe The institution of these is not new but very ancient as it appeareth by Hierome who vrging the necessity of order and gouernment sheweth that the heardes of cattel haue their leaders which they follow that Bees haue their King that the Cranes flye after one that leadeth them the way that there is one Emperour and one Iudge of each prouince that Rome could not haue two brethren to reigne in her as Kings but was dedicated in parricide that â—…sau and Iacob were at warre in the wombe of Rebeccah that euery Church hath her Bishop euery company of Presbyters and Deacons their Arch-presbyter and Arch-deacon These chiefe Deacons or Arch-deacons were in processe of time notwithstanding all Canons to the contrary and the violent opposition of Hierome and other Worthies of those times lifted vp not onely aboue the Presbyters but the Arch-presbyters also The reason of which their aduancement was first because the number of Presbyters made them little esteemed and the paucity and fewnesse of Deacons made them honourable as I noted before out of Hierome Secondly because they were busied about money-matters and had the charge of the treasure of the Church which kind of imployments are vsually much set by Thirdly because being Ministers vnto the Bishop they were vsed by him for the viewing of such parts of his Diocese as he could not conueniently come vnto himselfe the dispatch of thinges for him and in the end for the reformation of the lesser and smaller faults which vpon such view they should find Whereupon at the last they obtained a kind of jurisdiction power of correction by prescriptioÌ„ custome whereof I shall haue occasion to speake more hereafter Thus haue we spoken of the inferiour degrees of Ministery by which men were wont to ascend to the higher being trained vp for a certaine space in the lower that they might thereby be fitted for the higher according to that of Hierome touching Nepotian Fit Clericus per solitos gradus Presbyter ordinatur that is Hee is made a Clergie-man and passing through the ordinary degrees he is ordained a Presbyter CHAP. 26. Of the orders and degrees of them that are trusted with the Ministery of the Word and Sacraments and the gouernment of Gods people and particularly of Lay-Elders falsly by some supposed to be Gouernours of the Church NOW it remaineth that we speake of them that are trusted with the ministery of the Word and Sacraments and the gouernment of Gods people comprehended vnder one common name of Presbyters that is Fatherly Guides of Gods Church and people Touching these Presbyters or fatherly Guides of Gods Church some in our time haue a new and strange conceipt making them to be of two sorts whereof some haue charge of gouernment onely and some together therewith the ministery of the Word and Sacraments the one sort Lay-men and the other Clergie-men the one sort gouerning only the other sort preaching teaching ministring Sacraments and gouerning also Touching these newly supposed gouerning Elders that are not Mininisters of the Word and Sacraments I will first set downe the reasons that moue vs to thinke there neuer were any such in the Church and secondly I will shew the weakenesse of their reasons that are induced to thinke there were The first reason that moueth vs to thinke there neuer were any such is because Bishops Presbyters that preach and minister Sacraments and Deacons that assist them howsoeuer they much degenerated in later times yet all still remained in all Christian Churches throughout the world though in many things exceedingly different as Greeke Latine Aethiopian and Armenian in their names and offices also in some sort But of these Lay-elders there are noe foot-steps to be found in any Christian Church in the world nor were not for many hundred yeares whereas there would haue beene some remaines of these as well as of the other had they euer had any institution from Christ and his Apostles as the other had Our second reason is for that S. Paul prescribing Timothy how he should establish the Church and appoint her Pastours and shewing who should be Bishops and Ministers who Deacons yea who Widowes passeth immediately from describing the qualitie of such as were to be Bishops and Ministers of the Word and Sacraments to the Deacons omitting these Lay-elders that are supposed to lye in the midst betweene them no way describing vnto vs of what quality they must bee which in reason hee neither might nor would haue omitted if there had beene any such Our third reason is for that neither Scripture nor practice of the Church bounding the gouernment of such Gouernours nor giuing any direction how farre they may goe in the same and where they must stay lest they meddle with that they haue nothing to doe with men should be left to a most dangerous vncertainty in an office and employment of so great consequence either of not doing that their office and place requireth or presuming beyond that they should which is not to be conceiued seeing Christ our gracious Sauiour by himselfe or his Apostles
left certaine direction for farre lesser things then these mens gouernment is supposed to be That the gouernment of these supposed Lay-elders is not bounded in the Scripture or Fathers it is most euident neither can any man liuing shew vs any such bounding of the same in either of them The gouernment of the Church is in respect of two sorts of men the Cleargie and the Laytie Touching the former they are to be tryed and approued for their life and learning they are to be ordained with solemne imposition of hands and if they deserue it they are to be suspended from the execution of their office or vtterly depriued and degraded Shall Lay-elders haue as much to doe in all these actions as they to whom the Ministerie of the Word and Sacraments is committed are they competent Iudges of mens learning and aptnesse to teach that neither are Teachers nor learned Can they giue the sacred power of holy ministery to others that haue it not themselues Or is it not a certaine Axiome on the contrary side that the lesser is blessed of the greater Surely they that in England sought to bring in the gouernment of the Church by Lay-elders were of opinion that they ought to haue interest in all these things as well as the Pastours of the Church And indeede admit them to the gouernment of the Church by force of certain doubtfull words of Scripture mentioning gouernment without any distinction or limitation and there is no reason to straighten them but that they should haue their sway in all parts of it But they of Geneva France and other parts exclude these Elders from intermedling in ordination and leaue the power to trye examine approue and ordaine to the Pastours onely Likewise as I thinke they referre the deciding of doubts in matters of Faith and Religion to the Pastours onely and not to the suffrages of Lay-men by multitude of voyces ouer-ruling them Touching the other sort of them of whom the Church consisteth which are Lay-men who are to bee admonished corrected put from the Sacraments yea from the communion of the Church for impiety disobedience and wickednesse and vpon repentance and submission to bee receiued againe doth not the ordering of these men in this sort come within the compasse of the power of the Keyes and of binding and loosing Did Christ leaue these to his Apostles as speciall fauours and are they now transferred from their Successours the Bishops and Pastours of the Church to Lay-men that haue neither part nor fellowship in the worke of the Ministerie Hath GOD committed the dispensation of his Sacraments to the Pastours of the Church Is it on the perill of their soules that they duely giue them or with-holde them as cause shall require And shall there bee in others that are not trusted with them as great a power to direct the vse of this Ministeriall authoritie as in them nay greater the other being more in number and their voyces more to carry any thing that shall bee brought into deliberation Besides all this which hath beene saide there are many more doubts touching the authoritie of these men wherein I feare there wil be none found amongst the friends and fauourers of these Lay-elders that will be able to giue vs any satisfaction For first I would gladly know whether these ruling Elders must bee in euery Congregation with power of ordination and deprivation suspension excommunication and absolution or whether this power bee onely in the Ministers and Elders of diuerse Churches concurring Surely in Geneva there are Elders in the Congregations that are abroad in agro that is in the Country but these haue no power of excommunication much lesse of ordination or deprivation They may onely complaine to the Consistorie of the Cittie Nay they that are in the Congregations within the Cittie haue no separate power with their owne Ministers but a joynt proceeding with the rest of the Ministers and Elders of the other Churches and Congregations all which concurring make but one Consistorie Secondly let them tell vs whether these offices be perpetuall as the offices of Bishops and Pastours or annuall and but for a certaine time But to leaue them in these vncertainties the fourth reason that moueth vs to reject the conceipt of these Lay-elders is because the founders of this new gouernment fetch the patterne of it from the Sanedrim of the Iewes the platforme whereof they suppose Christ meant to bring into his Church when hee said Tell the Church Whereas it is most cleare that that Court was as a ciuill court and had power to banish to imprison yea and to take away life till by the Romanes the Iewes were restrained which made them say in the case of Christ that it was not lawfull for them to put any man to death Our fift and last reason is for that all Fathers and Councels mentioning elders or Presbyters place them betweene Bishops and Deacons and make them to bee Cleargy-men and that in the Acts where the Apostles are said to haue constituted Elders in euery Church Pastours and Ministers are meant and not Lay-men is strongly confirmed by that in the twentieth of Acts where the Elders of the Church of Ephesus conuented before Paul are commanded to feede the flock of Christ ouer which they were appointed ouerseers whence it followeth ineuitably that they were pastours The places of Scripture brought to proue this kinde of gouernment by Lay-elders are specially three The first is that to Timothie Let the Elders that rule well bee esteemed worthy of double honour especially they that labour in the word and doctrine The second is that in the Epistle to the Romanes He that ruleth let him doe it with diligence The third is that to the Corinthians where Gouernours or Gouernments are mentioned The two later allegations are too too weake to proue the thing in question For will any man that knoweth what it is to reason reason à genere ad speciem affirmatiuè that is from the generall to the particular and speciall affirmatiuely Or will euer any man of common sense bee perswaded that this consequence is good There were gouernours in the Primitiue Church mentioned by the Apostles and required by them to rule with diligence therefore they were Lay-gouernours Surely I thinke not Wherefore let vs see if the first place alledged by them yeelde any better proofe Touching this place some interprete it in this sort The Guides of the Church are worthy of double honour both in respect of gouerning and teaching but specially for their paines in teaching so noting two parts or duties of Presbyteriall offices not two sorts of Presbyters Some in this sort Amongst the Elders and Guides of Gods Church and people some laboured principally in gouerning and ministring the Sacraments some in preaching and teaching So Paul sheweth that hee preached and laboured more then all the Apostles but baptized few or none leauing that to bee performed by others
one should beebefore and aboue the rest without whom the rest should do nothing and to whom some things should bee peculiarly reserued as the dedicating of Churches reconciling of penitents confirming of the baptized and the ordination of such as are to serue in the worke of the Ministerie Of which the three former were reserued to the Bishop alone Potiùs ad honorem Sacerdotii quam ad legis necessitatem that is rather to honour his priestly and Bishoply place then for that these things at all may not be done by any other And therefore wee reade that at some times and in some cases of necessitie Presbyters did reconcile penitents and by imposition of hands confirme the baptized But the ordaining of men to serue in the worke of the Ministerie is more properly reserued to them For seeing none are to be ordained at randome but to serue in some Church and none haue Churches but Bishops all other being but assistants to them in their Churches none may ordaine but they onely vnlesse it bee in cases of extreme necessitie as when all Bishops are extinguished by death or fallen into heresie obstinately refuse to ordaine men to preach the Gospell of Christ sincerely And then as the care and charge of the Church is devolued to the Presbyters remaining Catholique so likewise the ordaining of men to assist them and succeede them in the worke of the Ministery But hereof I haue spoken at large elsewhere Wherefore to conclude this point we see that the best learned amongst the Schoolemen are of opinion that Bishops are no greater then presbyters in the power of consecration or order but onely in the exercise of it and in the power of Iurisdiction with whom Stapleton seemeth to agree saying expressely that Quoad ordinem Sacerdotalem ea quae sunt ordinis that is In respect of Sacerdotall order and the things that pertaine to order they are equall and that therefore in all administration of Sacraments which depend of order they are all equall potestate though not exercitio that is in power though not in the execution of things to be done by vertue of that power whence it will follow that ordination being a kinde of Sacrament and so depending of the power of order in the judgement of our Adversaries might bee ministred by presbyters but that for the avoyding of such horrible confusions scandals and schismes as would follow vpon such promiscuous ordinations they are restrained by the decree of the Apostles and none permitted to doe any such thing except it bee in case of extreme necessitie but Bishops who haue the power of order in common together with presbyters but yet so as that they excell them in the execution of things to bee done by vertue of that power and in the power of Iurisdiction also But Bellarmine sayth the Catholique Church acknowledgeth and teacheth that the degree of Bishops is greater then that of Presbyters by Gods Law as well in the power of order as jurisdiction addeth that the Schoole-men vpon the fourth of the Sentences defend the same and Thomas in his Summe which yet elsewhere he confesseth to be vntrue This his opinion he endeauoureth to confirme because none but Bishoppes doe ordaine and if they doe their ordinations are judged voyde which they could not be by the Churches prohibition or decree of the Apostles if they were equall in the power of order to Bishops Hereunto I haue answered elsewhere shewing that ordinations at large or sine titulo and ordinations in another mans charge by bishops who by the character of their order may ordaine are likewise pronounced to be voide by the ancient canons and that therefore the prohibition of the Church and decree of the Apostles for the auoyding of confusion and schisme reseruing the honour of ordaining to Bishops onely vnlesse it were in the case of extreame necessitie might make the ordinations of all other to be void though equall with them in the power of order CHAP. 28. Of the diuision of the lesser Titles and smaller Congregations or Churches out of those Churches of so large extent founded and constituted by the Apostles HItherto wee haue seene how the Apostles diuiding the Churches in such sort that a whole citty and the places adioyning made but one Church set ouer the same one Bishop as Pastour of the place diuers Presbyters as assistants vnto him But in processe of time we shall find certaine portions of these greater flockes of Christ and Churches of God to haue beene deuided out and distinctly assigned to seuerall Presbyters that were to take the care and charge thereof yet with limitations and reseruations of sundry preeminences to the Bishop as remaining still Pastour of those smaller particular congregations though in a sort deuided and distinguished from that greater Church wherein especially hee made his abode Two words wee find in Antiquie vsed to expresse the flockes of Christ and Churches of God thus deuided for more conuenience and yet still depending on that care of one Pastour or Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is parish and Diocese The former contained the cittizens and all such borderers as dwelt neare and repaired to any chiefe church or citie though now we vse the word Parish to signifie another thing namely some particular smaller and lesse congregation diuided out from the Mother Church the later which is Diocese both then and now importeth the villages and Churches dispersed in diuers places vnder the regiment of one Bishop The first that began thus to deuide out smaller Churches and congregations out of those great ones first founded and to assigne Presbyters distinctly to take care of thē was Euaristus Bishop of Rome whose example others did follow in al parts of the world These parts of Gods Church thus deuided assigned to the care of seuerall Presbyters were called Tituli that is Titles because God was intituled vnto them did specially claime them as the lot of his inheritance These Titles or smaller Churches and congregations were of diuerse sorts for some were more principall wherein Baptisme might be administred and the like things performed which were thereupon named Baptismall Churches and in respect of meaner in time growing out of them and depending of them Mother Churches also Other there were not hauing so great liberties To such of these Churches as he pleased the Bishop himselfe went and preached one day in one of them and another in another carrying great cōpanies with him drawing great multitudes to him which solemne assēblies meetings were named stations from their standing at prayers vsed in those times and were like the mighty armies of God keeping their watches and standing ready to encounter their furious and dangerous enemies In this sort Gregory the Great went and preached in such Churches in Rome as he thought fit whose Homilies and Sermons then preached are yet extant with the names of
were ordained of three Bishops like the Suffragan Bishops of our time the later were but Presbyters The second that the Councell appointing the rurall Bishop to be ordained by the Bishop of the Citty meant to forbid that there should be any more such rurall Bishops as haue Episcopall ordination whereunto the concurrence of three Bishoppes at the least is required thereupon hee thinketh the Councell of Antioche permitting rurall Bishops to ordaine Sub-deacons and the Decretall of Damasus forbidding them so to do may be reconciled for that the Councell permitting the ordination of Sub-deacons to rurall Bishops speaketh of such as were ordained of three Bishops and the Decretall of Damasus forbidding them to meddle in such ordination of such as were but meere Presbyters But whosoeuer shall take a view of the Decretall epistle of Damasus shall finde that hee condemneth the intermedling of any rurall Bishops whatsoeuer in ordination and shutteth them out of the Church as men that neither haue nor can haue any place in the same What is Chorepiscopus sayth Damasus but a country Bishop and if hee be a country Bishop what doth he in the citty the Canon altogether forbidding that there should be two Bishops in one city If he be not in the city but in some countrey village and in such place where there neuer was any Bishop before the canon forbidding Bishops to be ordained in meane cities villages or forts or in any place whatsoeuer were bishops haue not bin placed in former times least the authority name of Bishops grow into contēpt what I pray you shall he be For behold neither doth the place agree with his ordination nor his ordination with the place because if such rural Bishops haue receiued the imposition of the hands of many Bishops haue bin ordained as Bs they should not haue bin consecrated in a country village such as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth the canon forbidding Bishops to be placed in villages small forts or litle citties Giue me therefore a reason sayth he I pray you of the constituting of these men or if you cannot as I know you cannot lay your hand on your mouth and assure your selues that they haue no place nor authority in the Church of God diuers things making voyd their ordination and whatsoeuer thing they attempt to doe by vertue of such ordination Whereof the first is for that they are wont to bee ordained by one Bishop wherein their ordination is against the canons concerning Bishops which will haue Bishops ordained by the imposition of the hands of 3 Bishops at the least The 2◠for that if they be ordained by many bishops yet they are placed in some village litle fort or smal city or at least in some such place where lawfully Bishops may not be ordained or formerly haue not bin where the authority and name of a Bishop wil grow into contempt or if they be placed in a city they are placed there with another Bishop whereas the canons permit not 2 Bishops in one city The third is for that if they haue bin ordained at large neither placed in city nor country village as it hath bin reported vnto vs of some their ordination is voyd because the canons do voyd all ordinaons at large so that which way soeuer we turne vs we shal find that these men neither haue nor can haue any Episcopal authority or place This is the resolution of this great Romane Bishop who wholly rejecteth this kinde of rurall Bishops and will not haue them at all to intermeddle in any thing peculiarly pertaining to the Episcopall office But some man will say May not a Bishop when he is growne aged infirme and vnable to sustaine and beare the weight of that great office haue a Coadiutor or assistant Surely there is no doubt but that he may haue one joyned vnto him to beare part of his burthen but that that other should haue Episcopall ordination the Canons permit not whereupon S. Augustine now aged and distracted with multiplicitie of manifold businesses concerning the state of the whole Church desirous with the consent of his Cleargie and people to haue Eradius a Presbyter of his Church joyned vnto him as a Coadiutor while he liued designed to succeede him after his death would by no meanes haue him ordained a Bishop but to continue a Presbyter still though himselfe had beene ordained a Bishop while Valerius yet liued His words are these Adhuc in corpore po sito beatae memoriae Patre Episcopo meo Valerio Episcopus ordinatus sum sedi cum illo quod Concilio Niceno prohibitum fuisse nesciebam nec ipse sciebat Quod ergo reprehensum est in me nolo reprehendi in filio meo erit Presbyter ut est quando Deus voluerit futurus Episcopus Obsecro vos obstringo per Christum ut huic Iuveni huic Presbytero Eradio quem hodiè in Christi nomine designo Episcopum successorem mihi patiamini refundere onera occupationum mearum c. that is While my Father Bishop Valerius yet liued I was ordained a Bishop and sate together with him which I knew not to haue bin forbidden in the Nicene Councell neither did he know it What therfore was disliked in me I will not haue to be blamed in my sonne hee shall continue a Presbyter as he is when God will hee shall bee a Bishop I beseech you and earnestly entreate you for Christs sake that you will giue mee leaue in some sort to ease my selfe and to cast the burthen of my employments vpon the shoulders of this yong man this Presbyter Eradius whom this day in the name of Christ I appoint and designe the Bishop that shall succeede mee My counsell shall nót bee wanting to him neither will I faile to supply what shall be any way defectiue or wanting in him Thus wee see a Coadiutor was allowed but yet such a one as should be but a Presbyter and therefore long after the time of Augustine when Zacharias Bishop of Rome associated another Bishop as a Coadiutor to Bonifacius the Bishop of Mentz he confessed it to be a thing that was forbidden and worthy reprehension but that vpon his importunity of speciall fauour he had yeelded so much vnto him that he might haue such a Coadiutor whom with the advice of his brethren hee might appoint to succeede him when hee should die But notwithstanding the Canons forbidding any such thing to bee done and the dislike of many the greatest Bishoppes of the world yet in the later ages of the Church the Bishops giuing themselues to ease or attending secular businesses and greatly neglecting their Episcopall function again reduced into the Church these rurall Bishops whom they named Suffraganes To these they committed the doing of such things as are most proper vnto Bishops as ordination confirmation but kept the power of Iurisdiction to themselues or gaue it to some
their faith and profession before they were receiued and allowed one of another and before tehy were accounted and reputed for lawfull Patriarches Wherefore presupposing that the gouernment of the Church is not Monarchicall in respect of any one supreame Pastour on earth but mixt and hauing seene how notwithstanding the diuersitie of many Pastours the Church may be preserued in peace and vnity let vs more exactly and distinctly consider what the auncient forme of Church policie and gouernment was If we looke into the monuments of Antiquity wee shall finde that there were aunciently three Subordinations in the Church For the actions of the Bishoppe of each particular Church of a citty and places adjoyning were subject to the censure and judgment of the rest of the Bishops of the same prouince amongst whom for order sake there was one chiefe to whom it pertained to call them together to sit as moderator in the midst of them being assembled and to execute what by joynt consent they resolued on The actions of the Bishoppes of a prouince and a prouinciall Synode consisting of those Bishoppes were subject to a Synode consisting of the Metropolitanes and other Bishoppes of diuerse prouinces This Synode was of two sorts For either it consisted of the Metropolitanes and Bishoppes of one kingdome and nation onely as did the Councels of Africa or of the Metropolitans and Bishoppes of many kingdomes If of the Metropolitanes and Bishoppes of one kingdome and state onely the chiefe Primate was mederator If of many one of the Patriarches and chiefe Bishops of the whole world euery Church being subordinate to some one of the Patriarchicall Churches and incorporate into the vnity of it Thirdly the actions of the Bishops of a whole kingdome and Patriarchship were subject to an Oecumenicall Synode consisting of all the Patriarches and the Metropolitanes and Bishops subject to them Touching prouinciall Councells to the censures whereof the actions of particular Churches are subject they were by the auncient Canons of the Church to be holden in euery prouince twice euery yeare It is very necessary say the Fathers of the Councell of Nice that there should be a Synode twice euery yeare in euery prouince that all the Bishops of the prouince meeting together may in common thinke vpon those thinges that are doubtfull and questionable For the dispatch of Ecclesiasticall businesses and the determining of matters in controuersie Wee thinke it were fit say the Fathers in the Councell of Antioche that in euery prouince Synodes of Bishops should be assembled twice euery yeare The first councell of Constantinople decreeth the same and the Fathers assembled in the Councell of Chalcedon complaine that in some prouinces the Synodes of Bishops are not holden and that thereby many Ecclesiasticall matters needing reformation are neglected and therefore they appoint that the Bishops of euery prouince shall assemble euery yeare twice at that place which the Bishoppe of the mother Citty shall thinke fit to amend all thinges that shall be found to bee amisse in the prouince Here we see the necessity of holding these Synodes and by whom they were to bee called and moderated Wherefore let vs now proceede to see of whom they consisted what causes they examined and determined what the power of the Metropolitane originally was and what in processe of time by positiue constitution vpon due and just considerations it grew to be Touching the persons that prouinciall Synodes consisted of it is cleare and euident that not onely Bishops but Presbyters also were present in these Assemblies and had decisiue voyces whereupon the Councell of Antisiodorum sayth Let all the Presbyters being called come to the Synode in the Citty The Councell of Tarracon Let letters bee sent by the Metropolitane to his brethren that they bring with them to the Synode not onely some of the Presbyters of the Cathedrall Church but also of each Diocese And the fourth Councell of Toledo describing the forme of celebrating prouinciall Synodes hath these words Let the Bishops assembled goe to the Church and sit according to the time of their ordination and after all the Bishops are entred and set let the Presbyters be called and the Bishops sitting in compasse let Presbyters sit behind them and the Deacons stand before them In the first Councell of Toledo we find these words Considentibus Presbyteris astantibus Diaconis caeteris qui intererant Concilio congregato Patronus Episcopus dixit c. that is The Presbyters sitting together with the Bishops the Deacons standing before them and the rest which were present in the Councell assembled Patronus the Bishop said c. The like we reade of a Synode holden by Gregory the Pope The words are these Gregorius Papa coram sacratissimo corpore Beati Petri Apostoli cum Episcopis omnibus Romanae Ecclesiae Presbyteris residens assistentibus Diaconis cuncto Clero dixit c. that is Gregory the Pope sitting before the most sacred body of blessed Peter with all the Bishops of the Romane Church and the Presbyters also the Deacons standing before them and all the Clergie said c. And that Presbyters were not only present in Provinciall Synodes but had decisiue voyces as well as Bishops it appeareth by their subscribing to the Decrees of such Synodes in the very same forme and manner that Bishops did So that it will be found most false and vntrue that Bellarmine hath that Presbyters haue no voyces in Synodes and the auncient forme of our Convocation here in England wherein not onely the Arch-bishops and Bishops but sundry Presbyters also as well out of Cathedrall Churches as Dioceses at large are present and haue decisiue voices will clearely refute the same The causes that were wont to be examined and determined in the meeting of the Bishops of the prouince were the ordinations of Bishops when any Churches were voyd and the depriving and reiecting of all such as were found vnworthy of their honour and place and in a word any complaint of wrong done in any Church was there to be heard Let the prouinciall Synodes be holden twice euery yeare saith the Councell of Antioch and let the Presbyters and Deacons bee present and as many as thinke they haue beene any way hurt or wronged there expect the determination of the Synode The power of the Metropolitane was in calling the rest of the Bishops to the Synode in appointing the place of their meeting and in sitting as President in the midst of them and so were things moderated that neither the rest might proceede to doe any thing without consulting him nor hee to doe any thing without them but was tyed in all matters of difference to follow the maior part and if hee neglected his dutie in convocating his brethren that so things might bee determined by common consent hee was by the Canons subiect to censure and punishment Thus at first all matters were to be heard determined and
ended by Synodes and they holden twice euery yeare But in processe of time when the gouernours of the Church could not conueniently assemble in Synode twice a yeare the Fathers of the sixth generall Councell decreed that yet in any case there should be a Synode of Bishops once euery yeare for Ecclesiasticall questions Likewise the seventh generall Councell decreeth in this sort Whereas the Canon willeth iudiciall inquisition to be made twice euery yeare by the assembly of Bishops in euery prouince and yet for the misery and pouerty of such as should trauell to Synodes the Fathers of the sixth councell decreed it should be once in the yeare anà then thinges amisse to be redressed we renew this later Canon So that whereas at the first there was a Synode of Bishoppes in euery prouince twice in the yeare now it was sufficient if the Bishops met once But afterwards many thinges falling out to hinder their happy meetings we shall finde that they met not so often and therefore the Councell of Basil appointeth Episcopall Synodes to be holden once euery yeare and Prouinciall at the least once in three yeares And so in time causes growing many and the difficulties intollerable in comming together and in staying to heare these causes thus multiplyed and encreased it was thought fitter to referre the hearing of complaints and Appeales to Metropolitanes and such like Ecclesiasticall Iudges limited and directed by Canons and Imperiall lawes then to trouble the Pastours of whole provinces and to wrong the people by the absence of their Pastours and Guides Thus hauing spoken of the authority of the Metropolitane and his Councell in every province it remaineth that we come to Synodes of a larger extent These besides Oecumenicall whereof wee will not yet speake were of two sorts Patriarchicall wherein one of the Patriarches and chiefe Bishops of the world sate as president or Nationall consisting of the Bishops of many Provinces within one Country or Kingdome wherein the Primate sate as President of which sort the Councels of Africa were concerning which Councels it is ordered in the third Councell of Carthage that once euery yeare there shall be a general assembly of the Bishops of Africa to which all the provinces which haue primas sedes that is first Sees and so may holde provinciall Councels shall out of their Councels send two Bishops or as many as they shall thinke fit but that out of Tripolis because of the pouerty of the Bishops of it one Bishop shall come In these Councels the Legates of the Bishop of Rome were sometimes present not as presidents but assistants as other Metropolitanes were There were many provinces which had primas sedes that is first Sees and so consequently many Primates yet for distinction some call him that was Bishop of that first See which was in honour before all the rest of the same country and kingdome and to whom in all common deliberations the other Metropolitans did resort by an excellency the Primate the rest by the cōmon name of Metropolitans in which sense the Bishop of Carthage was Primate of all Africa and so is a Primate in order and honour before Metropolitanes but inferiour vnto a Patriarch Of this distinction of degrees of honour amongst Metropolitanes and chiefe Bishops Hugo de Sancto Victore writeth in this sort Post Sacerdotes altiores sunt Principes Sacerdotum id est Episcopi supra quos iterum sunt Archiepiscopi supra illos qui dicuntur Primates supra quos quidam Patriarchas constituere volunt alii eosdem Patriarchas Primates dicunt that is after priests we are to reckon the chiefe priests that is Bishops as in the first degree and honour aboue them aboue whom againe are Arch-Bishops and aboue them they that are named Primates aboue whom some will haue Patriarches to bee placed but others will haue Patriarches and Primates to bee all one Rabanus in his booke de institutione Clertcorum sorteth Bishoppes into three rankes Patriarches Arch-Bishoppes who also are named Metropolitanes and ordinary Bishops CHAP. 31. Of Patriarches who they were and the reason why they were preferred before other Bishops TOuching the Patriarches they were in the beginning but onely three to wit the Bishops of Rome Alexandria and Antioche The reason as some thinke why the Bishops of these places were preferred before other and made Patriarches was in respect had to blessed Peter who was in sort before expressed in order and honour the first and chiefest of the Apostles For Antioche was honoured for that he sate there for a certaine space and afterwards governed it by Euodius Alexandria for that he placed Marke his Scholler there and Rome because it was the place of his death and martyrdome where in his body hee stayeth and expecteth the Resurrection of the dead and the second comming of Christ. All the Churches founded by any Apostle are rightly called Apostolique but these more specially in which the Apostle Peter sate Secunda fedes saith Anacletus apud Alexandriam beati Petri nomine à Marco eius discipulo consecrata est Tertia autem sedes apud Antiochiam eiusdem beati Petri Apostoli habetur honorabilis that is The second See and in degree and honour next vnto that of Rome was consecrated at Alexandria by the authoritie of blessed Peter by Marke his Scholler and the third See honourable for Peters presence in the same is at Antioche Nihil saith Leo writing to Anatholius Alexandriae sedi eius quam per sanctum Marcum Evangelistam beati Petri discipulum meruit pereat dignitatis Antiochena quoque Ecclesia in quâ primum praedicante Apostolo Petro Christianum nomen exortumest in paternae constitutionis ordine perseveret in gradu tertio collocata nunquam fiat inferior that is Let the See of Alexandria lose no part of that dignity which it obtained by Saint Marke the Evangelist the disciple of blessed Peter Let the Church of Antioche also in which vpon Peters preaching the name of Christians first beganne continue in that degree and order wherein the constitution of the Fathers set it and being placed in the third degree let it neuer be put lower This did Leo write when the Bishop of Constantinople sought to haue the second place in the Church of God and to be preferred before the Bishops of Alexandria and Antioche Gregory writeth to the same effect to Eulogius Bishop of Alexandria His words are Cum multisint Apostoli pro ipso tamen principatusola Apostolorum Principis Sedes in authoritate conualuit quae tribus in locis vnius est Ipse enim sublimauit sedem in qua etiam quiescere praesentem vitam finire dignatus est Ipse decorauit sedemin qua Euangelistam discipulum misit Ipse firmauit sedem in qua septem annis quamuis discessurus sedit Cum ergo vnius atque vna sit sedes cui ex authoritate dinina tres nunc Episcopi praesident
quicquid ego de vobis boni audio mihi imputo that is Whereas there were many Apostles yet in respect of the chiefty that Peter had as being Prince of the Apostles his Sea only grew to be in chiefe authority which in three places is yet the See but of one and the same Apostle For he exalted that Sea in which he pleased to rest and end this present life Hee beautified that Sea in which he placed Marke his Scholer and he firmly and strongly setled that Sea in which hee sate seauen yeares though with purpose in the end to leaue it When as therefore there is one See of one Apostle in which by diuine authority three sit as presidents whatsoeuer good I heare of you I impute it to my selfe And againe in the same place to Eulogius hauing spoken to him of the dignitie of Peters chaire in which he sate he saith He hath spoken to me of Peters chaire who himselfe sitteth on Peters chaire This is the opinion of these Romane Bishops touching the reason of the exaltation of the Seas of Rome Alexandria and Antioche aboue other Episcopall Seas who how partially soeuer they may be thought to be affected to the chaire of Peter yet herein do they mainly crosse the conceipt of the Romanists at this day in that they teach that other Bishops succeede Peter in the chaire and that chiefty and primacy he had as well as the Bishop of Rome The dignity of these 3 Apostolicall Churches was cōfirmed in the Nicene Councell and each of them confined within the ancient bounds and limits thereof Let the ancient custome say the Nicene Fathers continue in Aegypt Lybia and Pentapolis that the Bishop of Alexandria may haue power ouer all these seeing the Bishop of Rome hath the like custome In like sort in Antioche and other prouinces let euery Church retaine and keepe her owne degree and honour Bellarmine much troubleth himselfe about this limitation and bounding of these Patriarches as preiudiciall to the illimited iurisdiction of the Romane Bishop and therefore though it be most cleare that there was a particular assignation of Churches to euery of these Patriarches yet hee seeketh to auoyd the euidence of these words For whereas Ruffinus sayth it was decreede by the Councell of Nice that the Bishop of Alexandria should haue care and charge ouer Aegypt as the Bishop of Rome hath of the Churches neere that city and Theodorus Balsamon in the explication of the Nicene canons with Nilus in his booke against the primacie interpreteth the words of the Nicene decree in this sense that the Bishoppe of Alexandria should haue the charge of Aegypt Lybia and Pentapolis and the confirming of the Metropolitanes in those parts because the Bishop of Rome who hath a care of the West confirmeth the Metropolitanes of the West hee maketh this construction of the words of the councell Let the Bishop of Alexandria haue the charge of Aegypt seeing the Bishoppe of Rome was wont to permitte him soe to haue before any Councell had decreed it And soe hee sayth Nicolas the Pope in his Epistle to Michael the Emperour vnderstandeth the words which yet is most vntrue for Nicolas sayth no such thing but onely that the Councell maketh the custome of the Romane Church the patterne for others to follow But the eight generall Councell which no doubt vnderstood the words of the Nicene Fathers farre better then Bellarmine sheweth plainely that the meaning of the Nicene Canon was that the Bishop of Alexandria should haue power ouer Aegypt and the prouinces pertaining to it to confirme the Metropolitanes in the same seeing the like custome preuaileth in the Romane Church And this Councell confirmeth the same distinction of the bounds of iurisdiction within which euery Patriarch is to containe himselfe both for old Rome and new and for the other Churches of Alexandria and Antioche The Canons of the Nicene Councell translated out of the Arabian tongue and published by Turrian Pisanus and Binnius will fully cleare this point if our Aduersaries giue any credit vnto them For in the eighth of those Canons the decree about the meaning whereof wee contend is thus set downe Constitutum est vt Episcopus Aegypti id est Patriarcha Alexandrinus praesideat habeat potestatem totius Aegypti that is It is ordained that the Bishop of Aegypt that is the Patriarch of Alexandria shall sit as President and haue power ouer all Aegypt and ouer all places Citties and Townes which are round about it because soe it is fit and because likewise the Bishop of Rome that is the Successour of Peter the Apostle hath power ouer all the Citties and places which are about Rome And in like sort let the Bishop of ANTIOCH haue power ouer that whole prouince c. But because perhaps these Canons though published by themselues as rare secrets of Antiquity lately brought to light will be of litle credit with them I will adde one reason more which to me seemeth very forcible to confirme our interpretation of the words of the Nicene Fathers There was aunciently a great contention betweene the Church of Rome and the Church of Constantinople about the Churches of Bulgaria either of these Churches making claime thereunto and seeking to bring them within the compasse of their owne Iurisdiction which contention could not haue beene if the one of these two Churches had had an illimited extent of Iurisdiction But that neither of them had any such illimited Iurisdiction it is euident in that neither Constantinople nor Rome vrge any such thing for iustification of their claime but stand vpon their conuerting of the people of Bulgaria to the Christian faith and the planting of religion amongst them Which either of these pretending rather then other sought thereby to iustifie a title of iurisdiction and authority ouer them Wherefore resoluing that we haue the true meaning of the Nicene canon let vs returne thither whence we haue a litle digressed namely to the discourse of Patriarchical Churches and Bishops set in order and honour before all other These as I haue already shewed were at first but three to which afterwards two other were added First Constantinople and afterwards Hierusalem Touching the Church and Bishop of Constantinople after that city was by Constantine made the seate of the Empire and thereby as much or more honoured then any city in the world the Bishop thereof before little esteemed grew exceeding great and in the second Councell which was the first of Constantinople was made a Patriarch in degree of honour next the Bishop of Rome and before the other two And againe in the Councell of Chalcedon confirmed in the same And though Leo resisted against this act of the Councell of Chalcedon and peremptorily protested that he would not suffer the Church of Alexandria to loose the dignity of the second See and the Church of Antioch of the third and his successours many of them persisted in the
same resistance yet they were forced in the end to giue way to the exaltation of the Constantinopolitane Church so that after the time of Iustinian the Emperour they neuer made any more words about this matter Whereby we see that to be true of Hierome Orbis maior est vrbe that is The world is greater then any one city of the world though Rome it selfe The Church of Hierusalem as being the place of Christs passion whence the preaching of the Gospell tooke beginning was euer much honoured yet was it not so much as a Metropolitane Church at the first but the B Clergy there of were subiect to the Bishop of Caesarea as their Metropolitane the Bishop of Antioch as their Patriarch as Hierome writing to Pammachius against Iohn of Hierusalem testifieth And thereupon Leo writing to Maximus Bishop of Antioch blameth Iuuenall Bishop of Hierusalem for seeking to subiect Palaestina to himselfe chargeth him with insolent boldnesse for that attempt But the Fathers of the fifth generall Councell thought good to honour the Church of Hierusalem where Christ suffered and rose againe from death and therefore whereas the Bishoppe thereof had formerly but a bare title and a preeminence in sitting before other they made him a Patriarch in order the fifth and that hee might haue Metropolitanes subject vnto him they tooke some parts of the Diocese of Alexandria and Antioche from the Bishops of those Churches and put them vnder him So that now we haue fiue Patriarches of the Christian Church Touching these the eighth generall Councell taketh order that no man shall offer any indignity to any of them To these they were wont to wish all prosperitie and long life in the conclusion of their Councels Without these no Councell was holden to bee full and perfect These might convocate the Metropolitanes of their seuerall divisions and holde a Patriarchicall Councell which was of greater authoritie then either those in the seuerall provinces or of a whole Nation formerly mentioned because it consisted of more and more honourable Bishops yet had the Patriarches no greater authoritie ouer the Metropolitanes within their larger circuites then the Metropolitanes within their lesser compasse These were by the order of the eighth generall Councell to confirme the Metropolitanes subject vnto them either by imposition of hands or giuing the Pall but inferiour Bishops they might not meddle with but were to leaue them to the ordering of their Metropolitanes CHAP. 32. How the Pope succeedeth Peter what of right belongeth to him and what it is that he vniustly claimeth VVE deny not but that blessed Peter had a kinde of primacie of honour and order that in respect thereof as all Metropolitanes doe suceede him as being greater then other Bishops in honour and place so the Patriarches yet more specially and amongst them the Romane Bishops in the first place We will not therefore put our Adversaries to so much paines as some other haue done to proue that Peter was at Rome that he dyed there and that the Bishop of Rome succeedeth him But this is it which we say that he succeeded him in the Bishopricke of that Citie and in the honour of being one of the prime Bishops of the world as the Bishops of Alexandria and Antioche likewise did but not in the condition of being vniversall Bishop that is such a one in whom all Episcopall power and authority is originally invested from whom it is deriued to others and who may limite and restraine the vse of it in other as seemeth good vnto himselfe Por Peter was not such an Apostle but had only a joint commission with the rest who were put into it immediatly by Christ as well as he though hee were in some sort the first man in it We deny not therefore to the Romane Bishop his due place among the prime Bishops of the World if therewith he will rest contented but vniuersall Bishop in sort before expressed we dare by no meanes admit him to be knowing right well that euery Bishop hath in his place and keeping his owne standing power and authority immediatly from Christ which is not to be restrained or limited by any but by the company of Bishops wherein though one be chiefe for order sake and to preserue vnity in such sort that all things must take their beginning from him yet he can do nothing without them The Bishop of Constantinople as I haue alreadie noted in the time of the second generall Councell obtained to be one of the foure Patriarches by reason of the greatnes of his Church and citie and in the fourth holden at Chalcedon to haue equall priviledges with the Bishop of Rome but not contenting himselfe long with this equality soone after he sought to be aboue him and would be called vniversall Bishop seeking thereby to subiect to himselfe all other Bishops and Churches in which proud claime he was resisted by Gregory the 1 who professeth that whosoeuer assumeth this title ouerthroweth the dignity honour of all other Bishops in his pride is like Lucifer may rightly be thought to be a fore-runner of Antichrist Paul the Apostle saith Greg. when he heard certain men say I am of Paul I am of Apollo I of Cephas trembling quaking exceedingly to heare and see this tearing and renting asunder of the Lords body through which his members joyned themselues in companies factiously vnto other heads cryed out aloud saying Was Paul crucified for you or were yee baptized in the name of Paul In such sort therefore did hee decline the particular subiecting of the members of the Lords body to certaine Heads as it were besides Christ yea though they were the Apostles themselues And what wilt thou be able to answere to Christ the Head of the vniuersall Church in the tryall of the last Iudgement which goest about by assuming the title of vniuersall Bishoppe to put vnder thy selfe all the members of his mysticall body Who is it I pray thee whom thou proposest to thy selfe for imitation in taking to thee so perverse a title but hee who despising the Legions of Angells joyned with him in society as companions sought to climbe vp aboue them to the heighth of singularity that neither hee might seeme to bee vnder any nor any might bee found ouer whom hee was not who also said I will ascend into heauen I will exalt my throne aboue the Starres of heauen I will sit in the mountaine of the testament in the sides of the North I will ascend aboue the heighth of the cloudes and will bee like vnto the most high For what are thy brethren all the Bishoppes of the vniuersall Church but the starres of Heauen whose life and tongue or speech doe shine in the midst of the sinnes and errours of men as it were in the midst of the darkenesse of the night whose name and honour while thou seemest to trample vnder thy feete in that thou seekest by this title
of pride to preferre thy selfe before them what else doest thou say but I will ascend into heauen and exalt my seate aboue the Starres of heauen Are not all the Bishoppes of the Church cloudes who by the wordes of their preaching powre downe the graces of GOD like showers of raine and shine through the light of good workes whom whiles your brotherhood despising seeketh to bring vnder it selfe what other thing doth it say but this which is said of the old enemy I will ascend aboue the heighth of the cloudes And a little after the same Gregory addeth Surely Peter the Apostle was the first member of the holy and vniuersall Church Paul Andrew and Iohn what other thing are they but heads of particular parts of the people and Church of God and yet notwithstanding they are all members of the Church vnder one head Thus doth this holy man and worthy Bishop dislike that any amongst the Bishops of the Christian Church should bee so proud and insolent as to seeke to bee ouer all and subiect to none to subiect vnto himselfe all the members of Christ as to a head and to challenge vnto himselfe to bee vniuersall Bishoppe for that if any such bee if hee fall into errour or heresie hee draweth all other with him and ouerthroweth the state of the whole church Yet doe the Romane Bishoppes at this day take all these thinges vnto themselues for they subiect all Christs members to themselues as to Heads of the vniuersall church vpon perill of euerlasting damnation they will bee subiect to none or haue any to bee ouer them so that all depends of them their standing is the stay of all and their fall the ruine of all and if they erre all erre But perhaps it will be said that the name of vniuersall Bishop is not simply euill nor these claimes simply to be disliked but when they are made by them to whom it pertaineth not to make them such as the Bishops of Constantinople were Surely this evasion will not serue the turne For Gregory saith in the same place that no Bishop of Rome euer assumed this title ne dum priuatum aliquid darétur vni honore debito Sacerdotes priuarentur vniuersi that is Lest while some singular thing were giuen to one all Bishops should be depriued of their due honour thereby shewing that this title and the claimes accompanying it are simply to bee disliked as preiudiciall to the state of the whole Church the honour dignity of all other Bishops by whomsoeuer they be made Some man perhaps will be desirous to know how our Aduersaries seeke to decline the evidence of this cleare testimony of so great a Romane Bishoppe witnessing against them in a matter of so great consequence I will therefore set downe briefly in this place what I find any where said by any of them in answere to this authority The credit of the Author is such that they dare take no exception a-against him and the generality of his speech is such that what he disliketh in the Constantinopolitane Bishop he confesseth to be euill in any other and particularly in the Bishop of Rome And therefore the onely thing that they can deuise whereby to darken the cleare light of truth is this that the Bishop of Constantinople did so and in such sence challenge to be vniuersall Bishop that hee onely would haue beene a Bishop and there should haue beene no more then which nothing could be more absurdly sayd For the thing that the Romane Bishops disliked in those of Constantinople was not the putting of all other from being Bishops but the preferring themselues before other the subjecting of other to themselues the incroching vpon the priuileges and rights of other and the challenging of the power of ordination and confirmation of them whom it pertained not to them to ordaine or confirme as appeareth by the Epistles of Leo blaming Anotolius for subjecting all vnto himselfe for depriuing other Metropolitanes of their due honour by encroaching vpon their rights and for taking vpon him to ordaine the Bishop of Antioch who was one of the Patriarches That the Bishops of Constantinople sought not so to be vniuer all Bishops that there should be no other Bishops but they only is most euident by the Epistles of Leo and Gregorie in that they ordained Bishops themselues and are blamed by them for presuming to ordaine such as they should not haue ordained Wherefore the most that they can be conceiued to haue desired and sought in assuming the title of vniuersality is no more but the inuesting of the fulnesse of all power and jurisdiction Ecclesiasticall originally in themselues and thereby the subjecting of all other to a necessity of deriuing ministeriall power and authority from them of seeking ordination at their hands and being in all things pertaining to Episcopall office subiect to them all which things are challenged by the Bishop of Rome For the Romanists at this day teach that the fulnesse of all power and jurisdiction Ecclesiasticall is originally in the Pope that he communicateth a part thereof vnto others with such limitations as seemeth best vnto himselfe that all other Bishops receiue their jurisdiction from him that all the Bishops of the world cannot iudge him that hee may dispose of all the kingdomes of the world that his standing is the stay of all that his fall would be the ruine of all and that therefore we must perswade our selues hee cannot erre And hence indeed it followeth that he onely is Bishop in truth and that there are no other For if the Pope may take from any Bishop so often as he seeth cause as many as he pleaseth of them that are subject to him if hee may reserue vnto himselfe what cases he will and inhibite Bishops to meddle with them if hee may giue leaue to preach minister Sacraments and to do all other Ecclesiasticall duties to whom he will within any Diocese of the world if in generall councels where the power of jurisdiction is principally exercised where the great affaires of the Church are treated of where doubts are resolued controuersies determined articles of faith defined and lawes made that bind the whole Church he haue so absolute power that he is neither bound to follow the greater nor the lesser part of Bishops there present but may determine what hee pleaseth when they haue all done sayd what they can If the assurance of finding out the truth and decreeing that which is good behoofefull rest not partly in him partly in them but only in him as our Aduersaries teach then are Bishops indeed no Bishops no judges of controuersies but counsellers only to aduise the Pope no Law-giuers to the Church but such as must receiue lawes from the Pope no commaunders in their own right in the Church in any degree but meere Lieuetenantes or to speake more truly and properly vassals to the Pope CHAP. 33. Of the proofes brought by
in brotherly sort wished the Bishop of Antioch to resist heretiques and to let him vnderstand of the state of the Churches and to be a consort of the Apostolique See in this care to see that the priuiledges of the third See were not deminished by any mans ambition assuring him that whensoeuer he will do any thing for the aduancing of the dignity of the See of Antioch he also will be ready to concurre with him In all which passages betweene Leo and the Bishop of Antioch there is nothing found that hath any shew of proofe of the Popes supremacie Fourthly we say that Cyrill the Patriarch of Alexandria besought Leo to giue noe consent to the attempts of Iuuenall Bishop of Hierusalem seeking to prejudice the Church of Antioch to subject Palaestina to himselfe but that he besought Leo not to permit nor suffer Palaestina to be taken from Antioch and subjected to the Church of Hierusalem as if the whole power of permitting or hindring this thing had rested in Leo is but the false report of the Cardinall according to his wonted manner of misse-alleaging authors for the the aduantage of his cause So that the disposition of this matter rested not wholly in Leo but his concurrence with the Bishops of Antioch and Alexandria was necessary for the withstanding of the attempts of Iuuenall which his concurrence and helpe hee promised the Bishop of Antioch as we haue already heard and was euer ready to yeeld the same vnto him Fiftly we say that Leo did not command Dioscorus the Patriarch of Alexandria but whereas the manner was when the Patriarches were first elected ordained that they should mutually consent one to another and that hee who was newly ordained should send vnto the rest his Synodall letters and testimonies of his lawfull election and ordination Dioscorus being newly elected appointed Patriarch of Alexandria sendeth his Synodall letters to Leo Bishop of Rome that so he might giue his consent receiue embrace him as his fellow Patriarch Leo that these beginnings of Dioscorus might be more sure and firme nothing wanting to perfection fatherly as more ancient and brotherly as of the same ranke with him putting him in mind of some differences betweene their two Churches about the time of the ordination of Ministers and for that it seemed not likely vnto him that Marke the scholler of Peter tooke any other order in this behalfe then Peter did saith vnto him Wee will haue you to obserue that which our Fathers euer obserued making this a condition of the allowance consent he was to yeeld vnto him and vrging the practice of the Apostles sayth hee shall do well if obeying these Apostolicall institutions he shall cause that forme of ordination to be kept in the Churches ouer which God hath set him which is obserued in the Churches of the West that Ministers of the Church may be ordained onely on the Lords day on which day the creation of the world was begun in which Christ rose in which death was destroyed and life after which there is no death tooke beginning in which the Apostles receaued frō the Lord the trūpet of preaching the Gospel the ministration of the Sacrament of regeneration Sixtly we say that Leo intermedleth in the Churches of Africa and requireth some ordained contrary to the Canons to be put from their places tollerateth others and willeth the cause of Lupicinus a Bishop who had appealed vnto him to be heard there because he was Patriarch of the West and these parts of Africa were within his Patriarchship and that yet this his intermedling in so particular sort with the affaires of the Africane Churches was not very pleasing vnto those of Africa as shall appeare by that which followeth Lastly we say that the Church of Rome was the head of all Churches in the sence before expressed and had a presidence of order and honour amongst them and had in that sort as Leo truly saith more subject to it then euer were vnder the Romane Empire but vnder any absolute supreme commanding power of the Church of Rome they were not But saith Bellarmine if the former testimonies of Leo be auoided there is one more yet behind so cleare and full for the supremacie of the Pope that nothing can be sayd in answere vnto it in his Epistle to Anastasius Bishop of Thessalonica His words are these Amongst the most blessed Apostles like in honour there was a certaine difference and distinction of power and whereas they were equally chosen yet notwithstanding it was giuen to one of them to haue a preeminence amongst the rest from which forme the distinctiō and difference that is amongst Bishops hath taken beginning and by a most wise disposition it hath beene prouided that all without difference shall not challenge all vnto thēselues but that there should be in seuerall prouinces seuerall Bishops whose sentence judgment should be first and chiefe amongst the brethren and againe certaine other constituted and placed in greater cities who might take the care of more then the former by whom the care of the whole Church might flow vnto that one seate of Peter and nothing any where might dissent from the head These words truely make a goodly shew and may seeme most strongly to proue the supremacie that the Popes now challenge but in very deede they most powerfully ouerthrow it For the Bishops of Rome will neuer be perswaded in proportionable sort as is expressed in the words of Leo to challenge no more in respect of the whole Church then the Metropolitane Bishops doe in respect of their Provinces and the Patriarches in respect of their Churches of a larger extent For then they must doe nothing but accordingly as they shall bee swayed by the major part of the voyces of the Bishops of the Christian Church For the Metropolitane may doe nothing in his province nor the Patriarch in his larger extent but as they shall be directed swayed by the major part of the voices of their Bishops and yet surely the meaning of Leo was not to giue so much to the Bishop of Rome in respect of all Christian Bishops as pertaineth to the Metropolitanes and Patriarches in respect of their Bishops For the Metropolitane is to ordaine the Bishops of the Province and the Patriarch to ordaine and confirme the Metropolitanes by imposition of hands or mission of the Pall but the Pope neuer had any such power in respect of the Patriarches who were onely to send their Synodall Epistles to him testifying their faith as he likewise to them without expecting any other confirmation then that mutuall consent whereby one of them assured of the right faith and lawfull ordination of another receiued and embraced each other as fellowes and colleagues So that that care of the vniversall Church which Leo saith floweth together and commeth vp to that one chaire of Peter is to be vnderstood only in respect of things concerning the common faith
haue bin attempted sought by the Bishops of Constantinople that liued in his time But granting that Gregory did so write that Eusebius a B. of Constantinople did acknowledge his Church to be subject to the See of Rome yet he meant nothing else thereby but that it was an inferiour See and so subject in such sort as I haue declared the inferiour Sees to be subject to the superiour which subjection will no way proue the supremacie that the Popes now claime Fourthly that Gregory doth not say that the Bishop of Constantinople acknowledged himselfe subject to the Bishop of Rome For it was not Primas Byzanzenus the Primate of Byzantium that Gregory reporteth to haue confest himselfe subject to the Bishop of Rome and whose cause the Emperour commanded Gregory to heare but Primas Byzanzenus that is the Primate of the Byzazene prouince of Africa So that this confession of the Primate mentioned by Gregory brought to proue that the Bishop of Rome had a commanding power ouer the Bishop of Constantinople is meerly mistaken by Bellarmine as it was before him by Gratian. But some man wil say howsoeuer there be a mistaking of this allegation yet it is strong and forcible to proue the thing intended For Gregory saith expressely that howsoeuer all Bishops in respect of humility be equall yet there is no Bishop but if he be found faulty is subject to the See of Rome That this saying of Gregory may be foūd true certaine limitations must be added vnto it For the Bishop of Rome might not immediatly punish euery Bishop that he found to offend nor vpon appeale take notice of the faults and misdemeanours of all Bishops but the Councell of Chalcedon ordereth that if any inferiour Clergy-man haue ought against another inferiour Clerke the matter shall be heard and determined by the Bishop or such as with the liking of the Bishop shall by the parties be chosen arbitratours and if he go against their determination hee shall be punished If a Clerke haue ought against his owne or another Bishop it shall be inquired of in the audience of the Synode of the Prouince If either Clerke or Bishoppe haue ought against the Metropolitane of the prouince hee shall goe to the Primate of the Diocese or to the throne and See of the Regall citty of Constantinople This Canon of the great Councell of Chalcedon was confirmed by the decree of Iustinian the Emperour If any man sayth the Emperour accuse a Bishop for whatsoeuer cause let the cause be judged by the Metropolitane and if any man gainsay the Metropolitane let the matter be referred to the Arch-bishop and Patriarch of that Diocese and let him end it according to the canons and Lawes So that wee see the Bishops of Rome might not intermedle in judging inferiour Bishops subject to other Patriarches neither immediatly nor vpon complaint and appeale whatsoeuer their faults be but they haue other supreme Iudges who haue power finally to determine such matters and from whom there lyeth noe appeale This canon of the Councell of Chalcedon and the Emperours decree confirming the same Gregorie alleageth and alloweth onely adding that if there be no Metropolitane or Patriarch such things as otherwise should be finally determined and ended by them are to be brought to the Bishop of Rome Wherefore it seemeth that Gregory speaketh of the Bishops within his owne Patriarchship whom sometimes he calleth his own Bishops when he sayth there is no Bishop but if he be found faulty is subject to the See of Rome Of these hee speaketh when he sayth I impute it to my sinnes that my owne Bishops should thus despise me And againe if the causes of bishops committed to mee be thus dealt with alas what shall I doe And in this sense he willeth Iohn of Palermo to whom hee sendeth a Pall not to suffer the reuerence of the Apostolique See to be troubled by any mans presumption for that the state of the members is then entire and safe when the canons are kept and no iniurie hurteth the head of the faith not naming the Church of Rome the head of the Faith for that the Bishop of Rome hath an infallible iudgment and absolute command in matters of faith vpon which all the world must depend as some ignorantly construe him but because it was the head that is the beginning and wel-spring whence the doctrine of Faith the knowledge of GOD and all Christian institution flowed to sundry other Churches which therefore are in a sort to depend on it to haue recourse to it and to hold conformity with it No other faith Innocentius established and founded the Churches of Italy France Germany Spaine Africke and the Isles that lye betweene but Peter and his Successours and therefore the Bishoppes of these Churches must keepe such obseruations as the Romane Church from which they tooke their beginnning receiued from the Apostles ne caput institutionum omittere videantur that is Lest they seeme to forsake the Head well-spring of all the institutions and ordinances they haue This is the reason why the Churches of these parts haue beene so subiect to the Church of Rome namely for that from thence they receiued the light of Christian knowledge but to all Churches it is not an head in this sort seeing they receiued the faith not from Rome but from some other Apostolicall Church as Antioche or Alexandria CHAP. 35. Of the pretended proofes of the Popes supremacie produced and brought out of the writings of the Greeke Fathers HAuing examined the proofes they bring for confirmation of the Popes supremacie out of Councels and the writings of ancient Bishops of Rome let vs come to the testimonies of the Fathers Greeke and Latine The first that they produce amongst the Greeke Fathers is Ignatius who writeth to the Holy Church which hath the presidence in the Region of the Romans or sitteth before other in the Region of the Romans from which wordes nothing can be inferred that wee euer doubted of For wee most willingly confesse the Romane Church to haue beene in order and honour the first and chiefest of all Churches and he saith nothing out of which any other thing may be concluded The next is Irenaeus who being to shew against Heretiques that the Tradition of the Church is against them and for him and thinking it very tedious to run through the successions of all Churches saith he will content himselfe with that which is the greatest ancientest best knowne to all founded by the two most glorious Apostles Peter and Paul at Rome for that the whole Church that is the company of all faithfull ones that are euery-where in which the Tradition hath beene euer preserued must of necessity agree in her tradition with this propter potentiorem principalitatem that is For that it is the principall of all other This testimony of Irenaeus no way proueth the thing in question For heere is
diminished much lesse tooke away the liberty of other inferiour Sees but that they might resist and gainesay till they were satisfied and made to see the equity of the iudgement of the first See accordingly as we finde they did in the Councell of Chalcedon reiecting him as an Heretique whom the Bishop of Rome had receiued till vpon more full particular examination they found him to be catholicke and acquited him in their owne iudgement So that here we see there is nothing to proue the Pope to bee an absolute supreme iudge of all as Bellarmine vntruly alledgeth But happily hee will say that Theodoret intreateth Renatus to perswade Leo to vse his authority and to require the Bishoppes that had proceeded against him to come to his Synode in the West seeing the See of Rome hath a direction of all Churches and that therefore hee seemeth to acknowledge an absolute supreme power in the Pope For answere herevnto we say that the circumstances of this Epistle doe clearely conuince and proue he had no such conceipt For first he speaketh not of Leo alone as if of himselfe hee could determine the matter of difference betweene him and his Aduersaries but of him and his Westerne Councell Secondly hee doth not say that he his Councell alone may determine the matter but that his See being the first See hee and his Bishops may call all other Bishops to their Councell and this is that direction or government which he saith the first See or Westerne Church hath of other Churches namely in going before them and inuiting and calling them to publique deliberations not in peremptory and absolute commanding without them and ouer them The tenth witnesse produced out of the Greeke church is Sozomene out of whom two things are alledged The first is that he saith Iulius Bishop of Rome restored Athanasius Bishop of Alexandria and Paulus Bishop of Constantinople to their churches from which they were violently and vniustly expulsed by certaine Orientall Bishops The second that he did this because the care of all pertained to him in respect of the dignity of his See How the words of Sozomene reporting that Iulius restored these Bishops to their churches are to bee vnderstood we may learne of Iulius himselfe who in his Epistle mentioned by Athanasius in his second Apologie hauing blamed the Orientall Bishoppes for proceeding in a matter of so great consequence concerning the faith and the Bishops of the principall Churches of the world without him and his Bishops and as he vnderstood very irregularly telleth them that he durst not confirme that they had done that he communicated still with Athanasius and Paulus not foreiudging any thing but desirâ—…ng them to come to a Synode where thinges might bee fully debated and determined and that though hee alone wrote for them yet he wrote in the name and with the consent of all the Bishops of the West Vpon which his letter they were so farre from restoring them to their places that they tooke it in ill part that hee did write vnto them telling him that when hee proceeded against certaine Nouatians they intermedled not and that therefore hee should not meddle with their proceedings seeing the greatnesse of citties maketh not the power of one Bishop greater then the power of another By which their peremptory reiecting of his motion it appeareth that hee neither did nor could put the expulsed Bishops into their places againe which thing Sozomene himselfe testifieth also telling vs that they could neuer recouer their places till the Emperour by his mandatory letters preuailed So that when he saith Iulius restored them his meaning is that hee restored them as much as lay in him as likewise it may be said of Cyrill and Iohn of Antioche that after many and bitter contentions they were in the end reconciled and restored each to other their Churches from which yet they were neuer driuen indeed but in the censures of the one of them passed against the other But Sozomene saith the care of all Churches pertained to the Bishop of Rome therefore he acknowledgeth that hee had an vniversalitie of power ouer all Surely this consequence will neuer be made good For the Metropolitane or he that is Bishop of the first See in each Province in respect of the dignitie of his See hath the care of the whole Province yet can he doe nothing but as hee is directed by the maior part of the Bishops So that the care of all is said to pertaine to him not because he hath power to dispose of all things by himself but because all publike proceedings concerning the whole Province must take their beginning from him nothing of that nature may be taken in hand without consulting him In like sort and in the same sense and meaning Sozomene saith that for the dignity of his See the care of all pertained to the Bishop of Rome not as if the absolute disposing of all things did rest in him but for that he as prime Bishop of the world was first to be consulted before any thing concerning the common faith and the whole state of the Christian Church were determined and for that by the assistance and concurrence of other Bishops he as first in order and honour amongst them was to beginne and set forward allthings of greatest consequence tending to the common good Three more witnesses Bellarmine hath yet behinde Acatius the Bishop of Patara and Iustinian the Emperour out of whom three things are alledged The first that the Bishop of Rome beareth about with him the care of all Churches The second that the Pope is ouer the Church of the whole world The third that the Pope is the Head of all holy Churches To the first of these allegations taken out of Acatius his Epistle to Simplicius Bishop of Rome I haue answered before as likewise in what sense the Pope may be said to be ouer the Church of the whole world to wit in respect of a primacie of order and honour but not of power in which sense also Iustinian the elder writing to Iohn the second saith his See is the Head of all Churches And thus hauing examined the testimonies of the Greeke Fathers we are now to proceed to the authorities of the Latine Church CHAP. 36. Of the pretended proofes of the Popes supremacie taken out of the writings of the Latine Fathers THe first among the Latine Fathers that Bellarmine produceth is Cyprian who of all other most clearely ouerthroweth the error of the Romanists touching the Papacie therefore is very vnadvisedly produced by them in the first place and appointed to marshall and conduct the rest of their witnesses yet let vs heare what he will say Out of Cyprian foure places are alledged The first is in his booke de vnitate Ecclesiae The second in the third Epistle of his first book written to Cornelius The third in the tenth Epistle of his second booke to the same
Which commission Christ so gaue to all the Apostles that yet first hee gaue it or at least first promised to giue it to one and directed his speech specially to him to shew that none can be Pastors of the Church but such as without intrusion are consented on by them that hauing this power in vnity amongst themselues may communicate it to others Neither doth he say as the Iesuite fansieth that the many parts of the Church are one in subjection to one head distinct from Christ as the beames of the sunne are one in the same light but in the vnity of the same maine body For euen as sayth Cyprian the beames of the sunne are one in the same light and the boughes of the tree are one in the same tree so all Churches must deriue thēselues frō the first Church all Pastors their cōmission from the first cōmission which Christ gaue to all his Apostles yet so that he put one first into it directed his speeches specially vnto one thereby to setle thē in an orderly vnity amongst thēselues This is vndoubtedly the meaning of Cyprian For it can no way stād either with truth with the opinion of Cyprian or with the opinion of our Aduersaries themselues that rest of the Apostles receiued their Ministeriall power from Peter and were subject to him as to an head and absolute commander ouer them seing hee sayth expressely that they were the same that Peter was equall to him both in honour and power and besides both in this booke and in many other places hee is wont to deriue the originall of schismes and heresies frō the intrusion of men into places already full ar at least into void places without due admittance and allowance of them that in a kind of coherent concord rule and gouerne the Church neuer frō the resistance against one supreme cōmander set ouer all So in his Epistle to Antonianus he proueth Cornelius Bishop of Rome to be a true and lawfull Bishop because hauing the testimony of the Clergie and voyces of the people the place of Fabianus being voyd he was ordained to succeede him by many Bishops then at Rome who sent their letters abroad making honourable report of his due and right comming to the place and the whole number of Bishops throughout the world with great vnanimity consented and by the want of these things proueth his factious opposites to be schismatiques In the second allegation the Cardinall bewrayeth very grosse ignorance For it was not a difference betweene Cornelius and the Nouatians refusing to acknowledge him to be Bishop that gaue occasion of writing that Epistle as he vntruely saith but the calumniations of Faelicissimus and Fortunatus against Cyprian himselfe Which factious companions being put from the communion by Cyprian and many of his colleagues flying to Rome were there rejected and thereupon fell to threatning These threatnings Cyprian despiseth pronounceth them to be murtherers sheweth that they shall not escape the judgment of God and that nothing is to be remitted of the seuerity of Church-discipline for feare of these wicked ones that are enemies of Priests and rebels against Gods Church whom God will vndoubtedly much more seuerely punish then they were who in the time of the law of Moses despised the high Priest and other Priests and rulers of the people who yet answered such their contempts with their bloud and then addeth the words cited by Bellarmine that hence all heresies and schismes doe arise for that the Priest of God is not obeyed nor one Priest in the Church for the time one Iudge in Christs stead for the time acknowledged whom if men would obey according to the divine instructions no man would attempt any thing against the Colledge of Priests no man after the judgement of God the voices of the people the consent of fellow-Bishops would make himselfe a Iudge not so much of the Bishops as of God himself no man pleasing himself would bring in any new heresie or schisme to the renting dividing of the Church as if when a sparrow falleth not to the ground without the will of our Father it were possible that hee who is ordained a Bishop in the Church should bee ordained without the will of God Surely saith he I speake it provoked I speake it grieued constrained when a Bishop is placed in the roome of one that is dead chosen in peace by all the people protected by diuine helpe in the time of persecution faithfully conjoined with all his colleagues approued to his people foure years in his Bishoply office in the time of peace keeping the rules of discipline proscribed in the times of trouble so often euen with addition of the title of Bishop called for to bee cast to the Lyon euen in these very dayes wherein I write vnto thee called for again to the Lyon if such a one be impugned by a few desperate wicked ones it will easily appeare who they are that so impugne him All these things are spoken by Cyprian of his own case as most clearly appeareth by his 69 epistle therfore the words are strangely wrested by Bellarmine to proue the Papacie when Cyprian speaketh of the respect that is due to the B. of euery particular Church by application thereof to himself sheweth Cornel. how little he had bin respected how grievously he hath bin wronged But the Cardinall will proue that he speaketh of the Pope when he speaketh of one Pastour of one Iudge in the Church for the time not of euery Bishop or Pastour in his own particular Church First because in the book De vnitate Ecclesiae he maketh Peter Head Commander of all the Church and saith heresies spring from the not seeking to this Head then which nothing is more vntrue For Cyprian doth not make Peter Head commander ouer the whole Church as I haue alreadie shewed in answer to the former allegation Secondly for that when he speaketh of one Iudge in the Church in stead of Christ he must of necessitie by the name of the Church vnderstand the vniversall Church and not each particular Church because in his Epistle he speaketh of Cornelius A strange kinde of proofe such as I thinke can neuer be made good For first the consequence doth not hold seeing he might speak of Cornelius yet vnderstand by the name of the Church the diocese of Rome and not the vniversall Church and secondly it is vntrue that hee saith hee speaketh of Cornelius For it is as cleare as the Sun at noone day that throughout the whole Epistle hee complaineth of contempts indignities wrongs offered to himselfe by Faelicissimus and Fortunatus not to Cornelius But that Cyprian neuer acknowledged the supremacie of power which the Roman Bishops at this day claime no better proof can be desired then this Epistle will yeeld For these miscreants Faelicissimus Fortunatus their adherents fled to Cornelius complaining
will in the administration of the Church being to giue an account of his actions vnto the Lord. Here wee see Cyprian speaketh in the very same sort in the case between him and Stephen as he did in the Councell of Carthage and that generally hee maketh all Bishops equall and no one subject to the judgment of another but to the judgement of God only and the company of their fellow Bishops And that he did not thinke the Bishop of Rome to haue an infallibility of judgment or a commanding authority ouer other Bishops it appeareth in that writing to Pompeius of Stephens answere to his letters and sending him a copy of the same answere he telleth him that by reading it hee may more and more note his errour in maintaining the cause of heretiques against Christians and the Church of God and feareth not to pronounce of him that he writeth many things proudly impertinently vnskilfully improuidently and contrary to himselfe and which more is contemning his prescription that heretiques should not be rebaptized but bee receiued with the imposition of hands onely hee chargeth him with hard stiffe and inflexible obstinacie Firmilianus with the Bishops of Phrygia Galatia Cilicia and other regions neere adioyning assembled in a Synode at Iconium consented with Cyprian and Firmilianus writing to him telleth him of their resolution and chargeth Stephen with folly who bragging of the place of his Bishoprique and pretending to succeed Peter on whom the Church was founded yet bringeth in many other rockes and new buildings of many Churches in that hee supposed heretiques to be truly baptized who are out of the communion of the true Church whereas the Church was specially promised to be builded on Peter to shew that it must be but one And in great dislike and reprehension of Stephen he saith he was not ashamed in fauour of heretiques to deuide the brotherhood and to call Cyprian the worthy seruant of God a false Christ a false Apostle and a deceiptfull and guilefull workeman whereas all these things might much more truly bee sayd of him and therefore guilty to himselfe Praeuenit vt alteri ea per mendacium objiceret quae ipse ex merito audire deberet that is By way of preuention hee falsely and lyingly obiected those things to another which himselfe truly and deseruedly might haue had objected to him by others Such and so great were the oppositions of Cyprian and his consorts against Stephen and his adherents in the matter of rebaptization whereupon Bellarmine saith it seemeth that Cyprian sinned mortally in that hee obeyed not the commandement of Stephen nor submitted his judgement to the judgement of his superiour That hee erred in the matter of rebaptization we willingly confesse but that he knew not the power authority and commission of the Bishoppe of Rome or that he would euer haue dissented from him or opposed himselfe against him in a question of faith if hee had thought his power to bee vniuersall and his iudgment infallible we vtterly deny For then hee should not onely haue erred in the matter of rebaptization but haue beene a damnable heretique and and haue perished euerlastingly whereas yet the Church of God hath euer reputed him a holy Bishop and a blessed Martyr Thus hauing examined the testimonies of Cyprian vsually alleaged for and against the supremacy of the Pope let vs proceed to the rest of Bellarmines witnesses The next that followeth is Optatus out of whom it is alleaged that there was one Episcopall Chaire in the whole Church appointed by Christ. But because this is the same which was formerly alleaged out of Cyprian already answered in the answers to the allegations brought out of him therefore without farther troubling of the Reader I referre him to that which went before The next vnto Optatus is Ambrose out of whom three seuerall places are produced in the first his words are these as Bellarmine citeth them Though the whole world bee Gods yet the Church onely is called his house the Gouernour whereof at this day is Damasus For answer hereunto we say that this testimony rather witnesseth their forgery then confirmeth their errour For the Commentaries attributed to Ambrose wherein these words are are not his and besides this addition the gouernour whereof at this day is Damasus may be thought to haue beene put in in fauour of their fancie touching the Papall vniversalitie of jurisdiction it is so sudden causelesse and abrupt In the second place Ambrose reporteth of Satyrus that before he would receiue the Sacrament of the Lords body he asked of the Bishop by whose hands hee was to receiue it whether he held communion with the Catholick Bishops and namely with the Romane Church To the inference of our Adversaries and the conclusion they seek to deriue draw from these words in fauour of the Papacie I haue answered elsewhere whither I referre the Reader Wherefore let vs come to the third and last place of Ambrose His words are Wee follow the type and forme of the Romane Church in all things and againe I desire to follow the Romane Church in all things Surely this place of all other most clearely confuteth the errour of the Romanists touching the infallibility of the judgement of the Roman Church and Bishop and the necessitie of absolute conformity with the same For in this place Saint Ambrose sheweth that in the Church of Millaine whereof he was Bishop the manner in his time was that the Bishop girding himselfe about with a towell in imitation of Christ did wash the feete of such as were newly baptized and after great commendation of the same custome objecting to himselfe that the Romane Church had it not first he saith that perhaps the Church of Rome omitted this washing because of the difficultie and great labour in performing it by reason of the multitude of those that were baptized Secondly whereas some said in defence and excuse of the omission of this washing in the Romane Church that it is not to be vsed as a mysticall right in the regeneration of them that are new borne in Christ but in the ciuill entertainment of strangers the offices of humilitie and ciuill courtesie being very farre different from the mysteries and sacred rights of sanctification he reproueth them for so saying and endeauoureth to shew that this kinde of washing is a sacred and mysticall right tending to the sanctification of them that are newly baptized and that out of the words of Christ to Peter Vnlesse I wash thee thou shalt haue no part in me and then addeth the wordes alleaged by Bellarmine I desire in all things to follow the Romane Church but notwithstanding we also are men and haue our sense and iudgment and therefore what we finde to be rightly obserued any where else we also rightly obserue keepe we follow the Apostle Peter wee cleaue fast vnto his devotion and hereunto what can the Church of Rome answer Whereby wee
may see with what conscience these men alleage the testimonies of the Fathers Ambrose saith Other men haue judgement to discerne what is fit to be done as well as the Romanes that if any where else they finde better obseruations then in the Church of Rome they may lawfully embrace them that S. Peter Bishop of Rome was authour of his assertion and that the Church of Rome hath nothing to answer in her own defence or whereby to justifie her omitting of this sacred washing and they produce his testimonie to proue that he thought it necessary to be like in all things to the Church of Rome Neither doth Bellarmines answer that he thought it necessary to follow the Church of Rome in all things necessary to saluation though he dissented in this observation satisfie vs seeing he thought this obseruation necessary to the perfect regeneration of the baptized consequently to saluation as appeareth in the place it selfe Wherefore when Ambrose saith of himselfe and those of Millaine that they follow in all things the type forme of the Romane Church it is not to be vnderstood without all limitatiō but that as other daughter-Churches do follow the custome of their mother-churches so the church of Millaine conformeth her selfe to the church of Rome in all things so farre forth as shee can perswade her selfe it is fitte and right so to doe otherwise out of her judgement and discretion receiuing from other churches that which they haue in better sort then shee euenas Gregorie Bishop of Rome professed that he was not ashamed to learne of those churches that were meaner then his owne From Ambrose the Cardinall passeth to Hierome out of whose writings he produceth two testimonies The first out of his Epistle to Ageruchia de Monogamiâ the other out of his Epistle to Damasus touching the vse of the word Hypostasis The first of these two testimonies might well haue beene spared For what canne any man inferre from this that Hierome saith hee did helpe Damasus in writing answeres to the Synodall consultations of the East and West was there euer any man that doubted of the consulting of the Bishop of Rome and his Bishops by the Synodes of the East and West in matters concerning the faith and state of the vniuersall Church Or may it bee concluded from hence that the Pope hath an absolute supreme power in the Church Surely I thinke not Wherefore let vs passe to the second testimonie Ego saith Hierome to Damasus nullum primum nisi Christum sequens beatitudini tuae idest Cathedrae Petri communione consocior super illampetram aedificatam Ecclesiam scio Quicunque extra hanc domum agnum commederit profanus est Si quis in arcâ Noae non fuerit peribit regnante diluuio that is I following no first and chiefe but Christ am ioyned in communion to your blessednesse that is to Peters chaire Vpon that rocke I know the Church to bee builded whosoeuer shall eate the Paschall Lambe out of this house he is a profane person If any man shall be out of Noahs arke hee shall vndoubtedly perish when the floud prevaileth and drowneth all It is true that Cyprian hath obserued in his Epistle to Stephen Bishop of Rome that therefore almighty God appointed a great number companie of Bishops ioyned together by the glew and bond of vnity that if some fall into heresie and seeke to wast the flocke of Christ the rest may gather the dispersed sheepe into the fold againe and therefore euen as if one hauen be dangerous they that saile will seeke to another more safe and if one Inne vpon the way be possessed by theeues and wicked persons wayfaring men will turne into another so in the Church when the Pastours of one part of it are infected with errour and heresie men must flie to them that are right-beleeuers in other parts This was the case of Hierome as it appeareth by this his Epistle Hee liued at the time of the writing of it in the East parts where Arrianisme had strangely and dangerously prevailed but the West churches were sound Hee was vrged to confesse and acknowledge that there are three Hypostases or subsistences in the Godhead This forme of speaking he suspected as fearing some ill meaning especially because he suspected them that tendered it to him and therefore flieth for direction to Damasus and the Westerne Bishops For it appeareth that hee sought the resolution of them all though the manner was to write onely to the chiefe amongst them Let vs heare therefore what it is that he saith and what the Iesuite inferreth from his saying He admitteth saith Bellarmine no originall teacher but Christ yet is ioyned in communion with Damasus that is with Peters chaire and professeth that vpon that rocke the Church was builded Therefore he acknowledgeth the vniuersality of Papall power and iurisdiction This argument of the Cardinall is too weake to proue the intended conclusion For though there bee no question but that in a true sense the Church may be said to haue beene builded on Peters chaire that is vpon his office and Ministery yet it will not follow that they who succeed him in that chaire haue vniversality of power and iurisdiction seeing Hierome himselfe teacheth that the Church is builded as well vpon the rest of the Apostles as vpon Peter consequently that their chaires are that rocke vpon which the Church is builded as well as Peters And yet besides all this Gregory sheweth that Peters chaire being but one is in three seuerall places and three Bishops doe sit in it For Peters chaire is at Alexandria where he taught and ruled by Marke his scholler at Antioch where he remained for a time and at Rome where in his body he yet still abideth expecting the second comming of Christ. Vpon this chaire as on a rocke the Church is builded But this chaire and throne implieth not onely the office and ministery of them who most specially succeed Peter as the Bishops of Rome Alexandria and Antioch but of such other also as in ioynt commission with them gouerne the Church Wherevpon according to the phrase of Antiquity the iudgement of the Romane See and the iudgement of the Bishop of Rome with his fellow Bishops of the West is all one But some man will say that Hierome pronounceth him to be a profane person that eateth the lambe out of this house speaking of the Church of Rome therefore hee thinketh all men and Churches bound for euer to hold communion with the Romane Church For answere to this obiection first we say it may very probably be thought that by the house he speaketh of out of which the Lambe may not be eaten he meaneth not particularly the Romane Church but the true Catholique Church of Christ which is equally builded vpon all the Apostles in respect of the same firmenesse found in them all but more specially vpon Peter as in order and honour the chiefest of them
and then there is no question but all men are bound for euer to adhere to this church and to eate the Lambe within the wals of this house That this is the meaning of Hierome the very forme of his words doe perswade vs. I am ioyned saith hee to Peters chaire vpon that rocke the Church is builded out of this house of the Church doubtlesse the Lambe may not be eaten Now by the name of the Church immediatly going before is meant the vniuersall Church therefore by this house we must vnderstand that great house within the wals whereof the whole houshold of faith is contained Secondly we say that if he speake of the Romane or West Church particularly he may be thought to meane not that hee shall perpetually and alwayes bee iudged a profane person that eateth the Lambe without the wals of that house but things so standing as they did when he wrote no other partes of the Church being sound safe and free from heresies but the Westerne parts onely Which made him say hee knew not Paulinus who was then Bishop of Antioch within the compasse of whose Patriarchship he liued because there was question as well of his faith as of the lawfulnesse of his ordination For otherwise hee ought to haue knowne him sought to him and respected him Thirdly wee say it is more then probable that the whole West Church shall neuer lose or forsake the true profession and that therefore hee may rightly be iudged a profane person that eateth the paschall Lambe out of the communion of the same though sometimes the Bishop of Rome in person be an heretique other of his colleagues continuing faithfull And that Hierome was of opinion that the Bishop of Rome may become an heretique it is most cleare and euident in that he saith that both Liberius and Felix were Arrian Heretickes Thus haue we answered whatsoeuer may be alledged out of Hierome for the Papacie and shewed the weakenesse of those allegations Now let vs see what authorities may be brought out of his writings against the absolute supreme power of Popes First he saith if wee seeke authority Orbis maior est vrbe The world is greater then the greatest citty in the world and the whole Church is of greater authority then the particular Church of Rome And thereupon reprehendeth the negligence or errour of the church of Rome in permitting contrary to the manner of other churches Deacons to grow so insolent as to dare to sit in the presence of the Presbyters when the Bishoppe was away as also in ordaining Presbyters vpon the commendation of Deacons So that hee blamed not the Deacons onely as Bellarmine vntruely saith but the Romane Bishop to whom the ordaining of Presbyters pertained Neither will it followe that the insolencie of the Deacons presuming to sitte in the presence of Presbyters was vnknowne to the Bishop or not allowed by the Church as Bellarmine collecteth because they are said so to haue done when the Bishop was away For that circumstance rather insinuateth that though they had not cast off all respect to the Bishop yet they had forgotten their duty towards the Presbyters then that this their presuming was vnknowne to the Bishop Secondly he pronounceth that wheresoeuer a Bishop bee whether at Rome or Eugubium at Constantinople or Rhegium at Alexandria or Tanais hee is of the same merit and the same Priesthood the power of riches and the humility of poore estate not making a Bishop higher or lower To this place Bellarmine answereth that all Bishops are equall in the power of order but not of jurisdiction But it is certaine Hierome thought all Bishops equall not only in the power of order but of jurisdiction also For Metropolitanes in his time though in order and honour greater then the rest were bound to follow what the greater part of the Bishops of the Province consented on and might doe nothing but as the greater part should resolue howsoeuer in processe of time by positiue constitution the Metropolitanes limited and directed by Canons were trusted with the doing of many things by themselues alone rather then the Bishops would bee troubled with often meeting in Councels But saith Bellarmine it cannot bee that Hierome should thinke all Bishops equall in the power of jurisdiction seeing without all question the Bishop of Alexandria hauing vnder him three great Provinces was greater in jurisdiction then the Bishop of Tanais who had vnder him onely one poore little city For answer hereunto we say that Patriarches haue no more power ouer the Metropolitanes subject to them then the Metropolitanes haue ouer the Bishops of the Province and that therefore howsoeuer the extent of their power reach farther yet proportionably it is no greater then the power of the Metropolitanes within their narrower precincts and compasse that the Metropolitan originally is not greater in the power of jurisdictiō then any other Bishop of the Province howsoeuer he haue a preheminence of honour and sit as a President among the Bishops meeting to performe the acts of jurisdiction and by cōmon consent to manage the affaires of the Province so that notwithstanding any thing the Cardinall can say to the contrary the testimonies and authorities of Hierome stand good against the Popes proud claime of vniversall power Wherefore leauing Hierome who witnesseth not for them but against them let vs heare whether Augustine will say any thing for them Out of Augustine sundry things are alleadged as first that hee saith The principality and chiefetie of the Apostolicall chaire did euer flourish in the Romane Church and secondly that to Bonifacius he saith Thou disdainest not to be a friend of the humble and those of the meane sort and though thou sit in higher place yet thou art not high minded And againe The watch tower is common to vs all that are Bishops although thou hast a higher roome in the same Surely it is strange to what purpose these places of Augustine are alleaged For wee neuer denied a principality or chieftie of order and honour to haue belonged anciently to the Bishops of Rome whilest they rested contented therewith and sought not to bring all vnder them by claime of vniversall power and this is all that can be collected out of Augustine But saith Bellarmine In his Epistle to Optatus speaking of a meeting of Bishops at Caesarea he saith an Ecclesiasticall necessitie laid vpon them by the reverend Pope Zozimus Bishop of the Apostolicall See drew them thither therefore he thought the Bishop of Rome superiour vnto other Bishops not in order honour onely but in power of commaunding also For answer hereunto first wee say that a great part of Africa was within the precincts of the Pat◅archship of Rome and that therefore the Bishop of Rome might call the Bishops of those parts to a Synodall meeting as euery Patriarch may doe the Bishops vnder him though hee had no commaunding power ouer all the world Secondly
authority so to do Which kind of reasoning I thinke the Reader will not much like of Touching Athanasius Bishop of Alexandria Paule Bishop of Constantinople and Marcellus Bishop of Ancyra deposed by the Orientall Synode their complaints to the Bishop of Rome and other Bishops of the West of the wrongs done vnto them how the Bishop of Rome with the Westerne Bishops fought to relieue them with how ill successe and how litle this instance serueth to proue the thinge in question I haue shewed before as likewise Theodorets desiring Leo with his Westerne Synodes to take knowledge of his cause Soe that it is a vaine bragge of Bellarmine that to these and the like testimonies of Antiquity nothing is nor can be answered CHAP. 38. Of the weakenesse of such proofes of the supreme power of Popes as are taken from their Lawes Censures Dispensations and the Vicegerents they had in places farre remote from them HAVING examined the pretended proofes of the illimited vniversality of the Popes authority and jurisdiction taken from the power they are supposed to haue exercised in former times ouer other Bishops by confirming deposing or restoring them let vs come to their Lawes Dispensations Censures see if frō thence any thing may be cōcluded If they could as strongly proue as they cōfidētly endertake that Popes in ancient times made Lawes to bind the whole Christian Church dispensed with such as were made by general Coūcels cēsured al men as subject to them of necessity we must be forced to acknowledge the fulnesse of all power to rest in the Romane Bishops But their proofes are too weake to make vs beleeue any such thing For first touching the decrees of Popes they did not binde the whole Christian Church but the Westerne Provinces onely that were subject to them as Patriarches of the West And secondly they were not made by them without the consent and joint concurrence of the other Bishops of the West assembled in Synodes and sitting with them as their fellow Iudges with equall power of defining and determining things concerning the state of the Church as appeareth by the Decrees of Gregory the first who sitting in Councell with all the Bishops of the Roman Church the Deacons and inferiour Clergy-men standing before them made Decrees and confirmed them by their subscriptions the rest of the Bishops and the Presbyters also who sate in Councell with them subscribing in the very same sort that Gregory did And of Decrees in such sort made Leo speaketh when he requireth the Bishops of Campania Picene Thuscia to keepe and obserue the Decretall constitutions of Innocentius and all other his predecessours which they had ordained as well touching Ecclesiasticall orders as the Discipline of the Canons or otherwise to looke for no fauour or pardon And in the very same sort are the words of Hilarius to be vnderstood when he saith That no man may violate either the divine constitutions or the Decrees of the Apostolique See without danger of losing his place For this he spake sitting as President in a Councell of Bishops assembled at Rome of things decreed by Synodes of Bishops wherein his predecessours were Presidents and Moderatours as he was now but not absolute commaunders But Bellarmine saith that Pope Anastasius the yonger in his Epistle to Anastasius the Emperour willeth him not to resist the Apostolicall precepts but obediently to performe what by the Church of Rome and Apostolicall authority shall be prescribed vnto him if hee desire to holde communion with the same holy Church of GOD which is his Head Therefore the Pope had power to command and giue lawes to the Emperour and consequently had an absolute supreme authority in the Church Surely this allegation of the Cardinall is like the rest For Anastasius doth not speake in any such peremptory and threatning manner to the Emperour but acknowledging his breast to bee a Sanctuary of happinesse and that he is Gods Vicar on earth telleth him in modest and humble sort that hee hopeth hee will not suffer the insolencie of those of Constantinople proudly to resist against the Evangelicall and Apostolicall precepts in the cause of Acatius but that he will force them to performe and doe what is fit and in like humble sort beseecheth him when he shall vnderstand the cause of them of Alexandria to force them to returne to the vnity of the Church The last instance of the Popes Law-giuing power brought by Bellarmine is the priviledge granted to the Monastery of Saint Medardus by Gregory the first in the end whereof we finde these words Whatsoeuer Kings Bishops Iudges or secular persons shall violate the Decrees of this Apostolicall authority and our commaundement shall be depriued of their honour driuen from the society of Christians put from the communion of the Lords body and bloud and subjected to Anathema and all the wofull curses that Infidels Heretikes haue beene subject to from the beginning of the world to this present time A strong confirmation of the priviledges graunted is found in these wordes but a weake confirmation of the thing in question for the priuiledges were graunted and confirmed in this sort not by Gregory alone out of the fulnesse of his power but by the consenting voyce of all the Bishops of Italy and France by the authority of the Senate of Rome by Theodoricus the King and Brunichildis the Queene So that from hence no proofe possibly can be drawne of the Popes absolute power of making lawes by himselfe alone to binde any part of the Christian Church much lesse the whole Christian world Wherfore let vs passe from the Popes power of making lawes to see by what right they claime authority to dispense with the Lawes of the Church and the Canons of Generall Councels The first that is alleadged to haue dispensed with the Canons of Councels is Gelasius But this allegation is idle and to no purpose For first it cannot bee proued that by dispensing he sought to free any from the necessity of doing that the strictnesse of the Canon required but those onely that were subiect to him as Patriarch of the West And secondly he did not dispense but vpon very vrgent cause and driuen by necessity so to doe and yet not of himselfe alone but with the concurrence of other Bishops of the West assembled in Synode The other instances that are brought of the dispensations of Gregory the first are nothing else but the instances of the ill consciences of them that bring them For Gregory did not dispense with the English to marry within the degrees prohibited as the Cardinall vntruely reporteth but only aduised Austine not to put them that were newly conuerted from such wiues as they had married within some of the degrees prohibited in the time of their infidelity lest hee might seeme to punish them for faults committed in the daies of their ignorance and to discourage other from becomming Christians Neither
force of this decree first we must marke that it was made after the diuision and parting of the Bishops of the East from them of the West and so by the Westerne Bishops alone as it may seeme respectiuely to the Prouinces of the West ouer which the Bishop of Rome was Patriarch Secondly that the Africans tooke no notice of it and yet there were Bishops of Africa at the Councell so that in likely-hood this decree was not confirmed by subsequent acceptation execution and practise Thirdly that the Councell of Chalcedon which was absolutely Oecumenicall and wholly approued so of greater authority then this that was not an approued Generall Councell but in a sort onely decreeth the contrary and referreth the finall determination of all causes of Bishops to the Primate or Patriarch which the Emperour also confirmeth and will haue no man to haue power to contradict the end which the Primate or Patriarch shall make Lastly that this canon maketh rather against them that alleage it then any way for them For by this Canon all matters must bee ended at home or in the next Province to that wherein they arise and the Pope may not call matters to Rome there to bee heard but is onely permitted in some cases to send a Presbyter hauing his authoritie and to put him in commission with the Bishops of the Province that so hee and they jointly may reexamine things formerly judged If this Canon were now obserued I thinke there would not bee so great exception taken to the court of Rome in respect of appeales as now there is Quousque saith Saint Bernard to Eugenius non evigilat consideratio tua ad tantam appellationum confusionem Ambitio in Ecclesia per te regnare molitur Praeter ius fas praeter morem ordinem fiunt repertum ad remedium reperitur ad mortem Antidotum versum est in venenum murmur loquor querimoniam communem Ecclesiarum Truncari se clamant 〈◊〉 Vel nullae vel paucae admodum sunt quae plagam istam aut non doleant aut non timeant that is How long will it bee before thou awake to consider this so great confusion of appeales Ambition striueth and seeketh busily to raigne in the Church by thy meanes They are entred prosecuted and admitted beside right law besides custome and order That which was first found out for a remedie is now found to bee vnto death I doe but expresse the murmuring and common complaint of the Churches They cry out that they are mangled and dismembred and there are few or none found that doe not either already grieue at this plague or feare the smart of this euill Yet would not the Africans admit the canon of the councell of Sardica but willed the Pope to send no more any of his clearkes to dispatch causes at any mans suite For that this was to bring in the smoakie puffe of worldly pride into the Church and in very earnest sort besought him not to bee too easie in admitting any appeales brought from them If within a little time after the Bishops of Rome prevailed so farre as that Bishops were suffered to appeale out of Africa to Rome which was the thing claimed by Zozimus but denied vnto him by the Africans it is not to bee marvailed at seeing they still enlarged the extent of their power till they had ouerthrowne the jurisdiction of all the Bishops of the West and alienated the affections of all other from them So that there was a schisme in the church the other foure Patriarches dividing themselues from the Bishop of Rome and at their parting vsing these or the like words as it is reported Thy greatnesse wee know thy covetousnesse wee cannot satisfie thy encroaching we can no longer endure liue by thy selfe But here we shall find a great contrariety of judgment among the greatest Rabbies of the Romish church touching these Africans that thus withstood the claimes of Zozimus Bonifacius and Celestinus For Harding against Bishop Iewels challenge in the Article of the supremacie saith that the whole church of Africa withdrew it selfe from the church of Rome by reason of this difference through the enticement of Aurelius Archbishop of Carthage and continued in schisme by the space of an hundred yeares during which time by Gods punishment they were brought into miserable captiuity by the barbarous cruell Vandales who were Arrians till at length when it pleased Almighty God of his goodnesse to haue pitty of his people of that Province hee sent them Belisarius that valiant Captaine that vanquished and destroyed the Vandales and Eulabius that godly Bishop of Carthage that brought home the Africanes againe and joyned those divided members to the whole Body of the Catholique church A publique instrument containing their submission being made and offered to Bonifacius the second by Eulabius in the name of the whole Province Which was joyfully receiued and whereof Bonifacius writeth to Eulabius Bishop of Thessalonica desiring him to giue thankes to God for the same But Bellarmine proueth at large that notwithstanding this resistance and opposition of the Africans against the claimes of Zozimus Bonifacius and Caelestinus yet there neuer was any apparant breach betweene the Romanes and them And for the Epistle of Bonifacius the second to Eulabius wherein he saith very harshly as Cusanus well noteth that Aurelius sometimes Bishop of the church of Carthage with his colleagues beganne to waxe proude and insolent against the church of Rome by the instigation of the divell in the dayes of his predecessours so condemning Augustine Alipius and two hundreth twenty fiue Bishops more as set on by the diuell to resist the claimes of his predecessors and the Epistle of Eulabius Bishop of Carthage wherein hee condemneth his predecessours and submitteth himselfe to the Bishop of Rome he professeth he greatly suspecteth they are forged counterfeit First because that which is contayned in them cannot stand with that which is most certainely proued known to be true touching the amity and friendship that was betweene the Romane Church and Augustine Eugenius Fulgentius and other Africans after the opposition about the matters of appeales Secondly for that there was no such Eulabius Bishop of Alexandria at that time to whom Bonifacius might write as it appeareth by the Chronologie of Nicephorus of Constantinople Thirdly for that Bonifacius in his Epistle doth signifie that hee wrote in the time of Iustinus the Emperour whereas Iustinus was dead before Bonifacius was Bishop as appeareth by all histories So that we may see what grosse forgeries there haue beene in former times deuised onely to abuse the simple and make the world beleeue that all Bishops and churches subiected themselues vnto the church of Rome And how shamelesse a defender of Antichristian tyrannie Doctour Harding was that could not escape this censure of Bellarmine the Iesuite But it is lâ—…sse to be maruailed at that he should so harden
of a Bishop in Pontus hee embraced virginitie in his first times and seemed to liue a retired solitarie and Monasticall kinde of life but in the end casting the feare of God behinde his backe hee abused a certaine virgin and not onely fell himselfe but drew her also away from the course of vertue and well-doing into the fellowship of sinfull wickednesse Heereupon hee was excommunicated and put out of the Church by his owne Father For his Father was a right good and vertuous man and carefull of the things that concerned his calling and though after he was put out of his Church hee sought very earnestly to be admitted to penitency that so he might bee restored to the Church againe yet his Father exceedingly grieued not onely in respect of his fall but also in respect of the dishonour and shame hee had brought on him would by no meanes be induced to yeelde vnto it Whereupon hee left that Citie whereof his Father was Bishop and went to Rome in the time of the vacancie of that See after the death of Hyginus and after he had stayed there a certaine space and conferred with the Presbyters of that Church hee desired to be admitted to their assemblies But they tolde him they could not so doe without the consent of his honourable Father For say they wee have one faith and one consent and wee may not contrary our good fellow-minister thy Father Which their answere when hee heard hee was filled with fury and madnesse and professed in great rage that hee would rent their Church in peeces and cast a schisme into it that should neuer haue an end This is the narration wee finde in Epiphanius concerning Marcion his going to Rome Wherein there is nothing that any way proueth that it was alwayes lawfull to appeale from all other Bishops to the Bishop of Rome For first it doth not appeare that Marcion went thither to complaine of his Father but being put from the communion by him and not obtaining reconciliation by any intreaty as a runnagate he sought to other places and among other went to Rome hoping there to bee receiued into the Church But the guides of that church knowing the canon which forbiddeth one church to admit them another hath reiected and cast out vtterly refused to permit and suffer him to communicate with them And secondly if hee had gone to Rome by way of appeale it would most strongly ouerthrow all such courses and proue that the Romane Bishop may not reverse and make voide the Acts and proceedings of other Bishops seeing the gouernours of the Romane church at that time freely professed vnto Marcion and told him peremptorily that it was not lawfull for them to admit him to their communion without his Fathers consent by whom hee was excommunicated But the truth is he did not seeke by their authoritie as superiours to reverse his Fathers censure and iudgement or to bee restored to the communion of that church out of which he was eiected which had beene to appeale but being in Rome desired onely to bee admitted to ioyne in prayers and other exercises of Religion with them of that Church which yet as Epiphanius reporteth was denied vnto him The next example is of Fortunatus and Faelix in Africa deposed by Cyprian as Bellarmine would make vs beleeue and appealing to Cornelius Bishop of Rome for releefe But there is no word of trueth in that which this Cardinall writeth For these men did not goe to Rome to complaine that they were vniustly deposed as hee vntruely reporteth but these are the circumstances of the matter as we may reade in the Epistles of Cyprian A company of wicked ones hauing made Fortunatus one of the Presbyters that were suspended by Cyprian and a great number of other Bishops a Bishop in opposition to Cyprian hasten to Rome to Cornelius with false reports of the number of Bishops that concurred in the ordination of Fortunatus that so hee might be induced to admit of him as a true Bishop and hold communion with him Which when Cornelius wisely refused to doe he feared not to threaten grieuous things vnto him With the suddennesse and strangenesse whereof Cornelius much moued maruailed greatly that Cyprian had not before certified him of this schismaticall ordination that so hee might haue beene the better prepared Whereunto Cyprian answered That it was not necessarie to be so carefull about the vaine proceedings of heretiques that he had before giuen him the names of such Bishops as were found to whō and from whom hee might write and receiue letters And that howsoeuer false ill dealing by haste and preuention thinketh to gaine all yet that is but for a little time till trueth overtake it and discouer it euen as the darknesse of the night continueth till the Sunne arise And farther hee sheweth that these schismaticall companions had no reason to make such haste to Rome to publish it and make it knowen that they had set vp a false Bishop against a true For that either it pleased them that they had so done and then they continued and went forward in their wickednesse or they repented of that they had done and then they knew whither to returne and needed not to haue gone to Rome For saith he whereas it is agreed among vs and it is both iust and right that euery man shall be heard there where his fault was committed and all Pastours haue a part of the flocke of Christ assigned to them which euery one is to rule governe as being to giue an account vnto the Lord of his actions it is not fitte nor to be suffered that they ouer whom we are set should runne vp and downe and by craftie and deceitfull rashnesse shake in sunder the coherent concord of brethren but that they should haue their causes handled where they may haue both accusers and witnesses of their crimes Vnlesse a few desperate and wicked companions doe thinke the Bishops of Africa that iudged them haue lesser authority then others A more cleare testimonie or pregnant proofe against appeales to Rome then this cannot be had And yet this is one of the principall authorities the Cardinall bringeth to proue the lawfulnesse of appeales to Rome To the next place alleaged out of Cyprian touching Basilides and Martialis Bishoppes of Spaine I haue answered already and made it most cleare that nothing could be alleaged more preiudiciall to the Popes claimes and more for the aduantage of the trueth of that cause which wee defend So that it seemeth our Aduersaries haue turned their weapons against themselues and whetted their swords and made readie their arrowes to wound themselues to death How the facts of Athanasius Chrysostome Flauianus and Theodoret appealing to the Bishop of Rome with his Western Synodes for reliefe and helpe when they were oppressed and wronged by the Easterne Bishops proue not the illimited and vniuersall power of the Pope I haue at large shewed before to the satisfaction I
all Papists at this day endine to that opinion that the Pope whether he may erre personally or not yet cannot define for falshood and erre let vs first see how they indeauour to confirme the same and secondly how they can cleare those Popes from heresie and decreeing for heresie that are charged therewith To proue that the Pope cannot decree for heresie they alleage in the first place the saying of Christ who professeth that he prayed for Peter that his faith should not â—…ile and least we should mis-understand the words of Christ they bring vs the interpretations of Augustine Chrysostome and Theophylact whereof the first saith 〈◊〉 when Christ prayed that Peters faith might not faile he prayed that he might haue 〈◊〉 free couragious inuincible and resolute will to continue in the true faith The secoâ—… that Christ did not say to Peter Thou shalt not deny mee but I haue prayed that 〈◊〉 faith shall not faile For by his care and fauour it was brought to passe that Peters faiâ—… should not faile though for feare he denied his master The third bringeth in Chriâ—… speaking to Peter in this sort Although for a little time thou shalt be shaken thou haâ—… notwithstanding the seedes of faith hid in thee although the winde and violent blast of hiâ—… that setteth on thee shall shake off the leaues yet the roote shall liue and thy faith shall not faile So that all these so vnderstand the prayer of Christ for Peter as that he should not onely rise againe after his fall and be found faithfull in the end but that he should neuer fall in respect of the perswasion of faith that was to rest immoueably in him even in that most dangerous time of the temptation and triall of the Apostles when Christ was deliuered into the hands of wicked men to bee crucified For howsoeuer he denied Christ with bitter imprecations yet hee did it out of feare and not out of infidelity the perswasion of his heart remaining the same that it was before Wherefore hauing the words of Christ and the meaning of them let vs see whether the opinion which our aduersaries haue of the Pope his infallible discerning and constant defending of the trueth may bee confirmed out of them If they could proue the contrary to that which was found in Peter to bee found in the Pope by vertue of Christs prayer for Peter they might easily make good their opinion But otherwise neuer out of these words For thus they must reason if they will confirme the conceit they haue of the infallibility of the Popes iudgment by Christs prayer for Peteâ—… Peters faith by vertue of Christs prayer for him remained firme immoueable and most constantly setled in inward perswasion and affection though it failed for a little time in outward profession Therefore howsoeuer the faith of the Pope may faile in respect of the perswasion of his heart yet it shall neuer faile in respect of outward profession For though he become an heretique in heart yet hee shall euer professe rightly concerning Christ to all men that shall come vnto him to enquire of him to bee resolued by him This kinde of reasoning I thinke is not very forcible and therefore it is much to be doubted that the Romanists will neuer be able to perswade men that the Pope cannot erre by vertue of Christs prayer for Peter Nay that no such thing can be proued out of Christs words vnto Peter it is most plaine and euident because the words that Christ spake vnto Peter when hee said vnto him I haue prayed for thee that thy faith faile not and when thou art conuerted confirme thy brethren are no way appliable to Peters successours For that if they were first they must euer bee right beleeuers in heart notwithstanding whatsoeuer failings in outward confession Secondly they must deny Christ as he did and afterwards repent of such deniall and conuert and turne vnto God that so they may confirme their brethren For so it was in Peter And. Theophylact doth not attribute the confirmation of the brethren by Peter which he is commaunded to performe to his constancy in the true faith and in the profession of it but to the experience that hee had of the tender mercy and goodnesse of God towards him Out of which hee was able tâ—… strengthen them that were weake to comfort them that were sorrowfull to put then in assured hope of finding mercie that otherwise might despaire and to confirmâ—… them that were doubtfull For who will not as the same Theophylact fitly obserueth be confirmed by Peter in the right perswasion of the mercies and goodnesse of Goâ—… towards repentant sinners when he seeth him whom Christ had so much honoureâ—… after so shamefull a fault and so execrable a fact of the abnegation of his Lord and Master the Lord of life not onely receiued to mercy but restored to the dignity of the prime and chiefe Apostle To this obiection as wee thinke vnanswerable Bâ—…llarmine answereth first that it is not absurd to referre the conuersion of Peter meâ—…tioned by Christ after which he is to confirme his brethren not to his turning froâ—… sinne but to his brethren to aduise admonish and direct them not making the sence to bee thou being turned from sinne by repentance confirme thy brethren bâ—… thou whose faith shall neuer faile when thou seest any of thy brethren wauering turne thy selfe vnto them and confirme them Secondly that it followeth not that the successours of Peter must first fall and after repent of their fall if the wordes of Christ bee applyed vnto them of confirming the brethren seeing Peters fall was personall but his confirming of his brethren is of office wherein they are to succeede him and not in the things that are personall This answer of the Cardinall is insufficient First because the current of almost all Interpreters vnderstandeth the conversion of Peter mentioned by our Sauiour of his turning from sinne and not of his turning of himselfe to them whom he was to advise comfort and confirme And secondly because in this his answer he contrarieth himselfe For elsewhere which it seemeth in making this answer he had forgotten he denieth that the words of Christ directed to Peter of confirming his brethren may be vnderstood of the vniversall Church or the Bishops of it and faith Hoc certè non potest Ecclesiae toti convenire nisi dicamus totam Ecclesiam aliquando esse pervertendam ut posteà iterum convertatur that is This saying of Christ cannot agree to the whole Church vnlesse we say the whole Church shall at sometime be perverted that afterwards it may be converted Whereby it is cleare hee thinketh that the latter part of Christs speech of confirming the brethren can agree to none to whom the former doth not So that we see the wordes of Christ spoken to Peter are no sufficient warrant vnto vs that the Pope cannot erre and therefore
his Epistle to Michael the Emperour pronounceth that the priuiledges of the See of Rome are perpetuall rooted and planted by Almighty God in such sort that men may stumble at them but cannot remoue them may pull at them but cannot pull them vp therefore he thinketh the Pope cannot erre which is a very bad consequence For the infallibility of iudgment in the Pope is not mentioned among the inuiolable priuiledges of the Church of Rome and therefore the priuiledges of that Church may be inuiolable and yet the Pope subiect to errour neither hath Nicolas one word of the Popes not erring The testimonies of Leo the ninth and Innocentius the third as being late and partiall in their own cause may iustly be excepted against yet do they not proue the thing in question For they speake of the See and throne of Peter in which the faith may continue without failing though the Popes erre and seeke to subuert the same so long as any other that are to gouerne the throne with them perseuere in the true faith Wherefore from the prayer of Christ made for Peter that his faith should not faile they descend to other proofes taken from the promise made to Peter by Christ that vpon him he would build his Church and his mandate requiring him to feede his sheepe and to feede his Lambes which are too weake to perswade vs that the Pope cannot erre or is more priuiledged then other Bishops in this respect First because it is most cleare and euident and confessed by our aduersaries themselues that the Church was builded vpon all the Apostles as well as vpon Peter and there is no kind of feeding of Christs sheepe and flocke that commeth not within the compasse of that office and commission which the other Apostles had in common with him as I haue elsewhere shewed at large Secondly because Peter and his colleagues were foundation stones vppon which the Church was builded in that their doctrine was receiued by immediate and vndoubted reuelation without mixture of errour vpon which the faith of all after-commers was to stay it selfe none of which things agree to the Romane Bishop So that it is no way necessary that there should be the same infallibility of judgment in him that was in Peter and in his colleagues Thirdly because we know and all that are in their right wits do acknowledge that a man may be a Pastor in the Church of God and yet subject to errour and that therefore Christs requiring Peter to do the duty of a Pastor will not proue that the Pope cannot erre Wherefore from the Scriptures they passe to the Fathers and among them first they produce Theodoret who in his Epistle to Renatus a Presbyter saith that among other things the reason why the Romane Church hath a kind of chiefety among other Churches is because it hath euer remained free from heresie From whence I thinke hardly any good proofe can be drawne of the Popes not erring For how will this consequence euer be made good There are many things that make the See of Rome great as the greatnesse of the city the Empire the sepulchers of those common Fathers and Doctors of truth Peter and Paule those two great lights that rose in the East cast forth their beames into all parts of the world but set in the West and sundry other things and among them the felicity and happinesse of it that till the time of Theodoret no heresie euer preuailed in it therefore the Bishop of Rome can neuer erre Seeing Theodoret doth not dispute what may be but sheweth only what by the happy prouidence of God had beene and besides speaketh not precisely of the Bishop of Rome but of the Romane See including the whole company of the Bishops of the West adhering to him which was a great part of the whole Christian Church and more glorious then the rest for that it was more free from hereticall novelties in those times then they To Theodoret they adde Saint Augustine who saith the succession of Bishops from Peters chaire to his time is that rocke against the which the proud gates of hell cannot preuaile His meaning is that what all those Bishops haue constantly and successiuely taught as true must needes be true and what they haue impugned as false must needes be false seeing it is impossible that any errour or the impugning of any trueth should haue bin found successiuely in all the Bishops of that or any other Apostolicall Church whatsoeuer But what is this to the Popes not erring Surely as litle as that of Gelasius in his Epistle to Anastasius the Emperour that the glorious confession of the Apostle Peter thou art the Christ the Son of the liuing God is the roote of all the faith and piety of the whole world that therefore the Apostolique See carefully looketh vnto it that no chinke be made in it that it be not spotted with any contagion for that if it should there were no meanes of resisting any errour But because this maketh not for them the Cardinall helpeth the matter with an vntruth saying that Gelasius proueth that the See of Rome cannot erre because the confession of it is the roote of al the faith piety that is in the world whereas he neither goeth about to proue the one nor speaketh any word of the other but of the excellencie of the confession that Peter made the necessity of preseruing it inuiolable and the care of the See of Rome in and before his time for the safe keeping of the same Wherefore let vs come to the places that are cited to this purpose out of Gregories Epistles which shew plainly they are past shame that manage the Popes affaires defend his cause For whereas Gregory saith that if he that claimeth to be vniuersal B doe fall all the whole Church is ouerthrowne and that therefore there must bee no such vniversall Bishop and particularly sheweth by the grieuous heresies that prevailed in the Church of Constantinople how ill it would haue beene for the Churches of God if the Bishops thereof had beene vniversall Bishops as they sought to be they bring this place to proue that the Pope cannot erre whereas they should haue brought it to shew how dangerous it is that there should bee any one vniversall Bishop such as their Pope desireth to be and that therefore as Cyprian obserueth Almighty God wisely foreseeing what euils might follow such vniversality of power and jurisdiction in one man ordained that there should bee a great number of Bishops joyned in equall commission that so if some fell the rest might stand and keepe the people from a generall downefall The next allegation is out of the Epistle to Eulogius Bishop of Alexandria whereby the Reader may see with what conscience these Iesuited Papists doe cite the writings of the Fathers The wordes of Gregory are these Your most sweete Holinesse hath
himselfe was no temporall or earthly king and therefore much lesse Peter or the Pope that pretendeth to be Christs Vicar and Peters successour Notwithstanding they that are otherwise minded endevour to proue that Christ was a temporall king and that hee left a kingly power to Peter and his successours First out of Scripture strangely wrested Secondly out of the testimonies of Popes For better authorities they haue none The principall text of Scripture which they alleage is in the Gospell of Saint Matthew where our Sauiour saith All power is given me in heauen and in earth But Bellarmine telleth them and the best Diuines agree with him that that place is not to bee vnderstood of a temporall power such as earthly kings haue but either of a spirituall whereby Christ so raigneth in earth in the hearts of men by faith as hee doth in heaven in the presence of his glorie among the Angels or a diuine power ouer all creatures not communicable to mortall men The former of these interpretations the Authour of the Interlineall Glosse followeth the later Lyra vpon this place his words are Licèt Christus quantum ad diuinitatem ab aeterno haberet hanc potestatem in quantum homo ab instanti conceptionis haberet potestatem in coelo in terra authoritativè tamen executivè non habuit ante resurrectionem suam sed voluit esse passibilitati subiectus propter nostram redemptionem that is Although Christ in that he was God had this power from all eternity and in that hee was man had power both in heauen and in earth from the first moment of his conception in respect of authority yet in respect of the execution and performance of the acts of it he had it not before his resurrection but was pleased to bee subiect to passibilitie for our redemption Let vs come therefore from the Scripture to the testimonies of later Popes for Fathers auncient Councells or auncient Bishops of Rome they haue none to speake for them The first Pope that they alleage is Pope Nicholas in a certaine Epistle of his where he saith as they tell vs that Christ committed and gaue vnto blessed Peter the Key-bearer of eternall life the rights both of the earthly and heauenly Empire To this authority first wee answere that Pope Nicholas hath no such words in any Epistle howsoeuer Gratian who citeth them as the words of Nicholas mistooke the matter Secondly that supposing the words to be the words of Nicholas his meaning may bee that the spirituall power of binding and loosing which Christ left to Peter is not onely of force in earth but in heauen also that being bound in heauen that is bound on earth and they beeing repulsed from the throne of grace in heauen and excluded from Gods fauours that are reiected from the holy Altars and put from the Sacraments of the Church Wherevpon Chrysostome saith that the power of the church directeth and commaundeth the very Tribunall of heauen and addeth that heauen taketh authority of judging from the earth For that the Iudge sitteth on earth and the Lord followeth the sentence of his servants according to that of Christ Whatsoeuer you shall binde on earth shall be bound in heauen Others expound the supposed words of Pope Nicholas of the spirituall power of Peter ouer the good and bad in the visible church the good being named the kingdome of heauen and the bad an earthly kingdome or company But howsoeuer it is most certaine that Pope Nicholas in his Epistle to Michael the Emperour hath the cleane contrary to that which some would charge him with For there hee sheweth that howsoeuer before Christ some were both kings and priests as was Melchisedeck and as likewise some other among the Pagans were yet after Christ none were so Neither did the Emperour take vnto him the rights of the chiefe Priesthood nor the chiefe Priest the name of the Emperour Sed mediator Dei hominum homo Christus sic actibus propriis dignitatibus distinctis officia potestatis vtriusque discreuit vt Christiani Imperatores pro aeterna vita pontificibus indigerent Pontifices pro cursu temporalium tantummodò rerum Imperialibus legibus vterentur that is But the Mediatour of God and men the man Christ did so distinguish and seuer the duties and offices of either of these kinds of power by their proper actions distinct dignities that both Christian Emperours should stand in neede of Bishops for the attaining of eternall life and that Bishoppes should vse the lawes of Emperours for the course of temporall things onely that so both the spirituall action and employment might be free from carnall turmoyles and that he who goeth on warfare vnto God might not at all bee entangled with secular businesses and that on the other side he might not seeme to bee set ouer the things that are Diuine whom the businesses of this world should possesse that both the modestie of each of these orders and degrees might bee preserued and that also no one hauing both these kindes of power should be lifted vp too high The next authoritie is that of Bonifacius the eighth who hath these words speaking of the Church which is one and whereof he supposeth the Bishop of Rome to be the head Wee are instructed by the Evangelicall sayings that in this Church and in the power of it there are two swords to wit a spirituall and a temporall For when the Apostles said Beholde heere are two swords to wit in the Church because they were the Apostles that spake the Lord did not answere that it was too much but that it was enough and therefore surely whosoeuer denyeth the temporall sword to be in the power of Peter seemeth not well to consider the word of the Lord commaunding him to sheathe his sword The answer vnto this authority is easie For Bonifacius as Duarenus noteth was a vaine busie turbulent arrogant and proud man presuming aboue that which was fit and challenging that which no way pertained vnto him and therefore we may justly reject both him and his sayings But for the words of our Sauiour it is euident that they proue no such thing as this Pope would inforce out of them Some saith Maldonatus frō these words would proue that the Church hath two swords the one spirituall the other temporall which whether it haue or haue not cannot be proued out of this place where other swords are meant then either of Ciuill or Ecclesiasticall authority Our Sauiour telleth his Disciples the times approaching will be such as that a man had neede for his owne defence to sell his coate to buy a sword Whereupon the Disciples supposing they should vse materiall swords in their owne defence answere that they haue two swords To whom Christ replyeth that it is enough not confirming their erring opinion but answering them Ironically as Theophylact and Euthymius thinke Or otherwise letting them vnderstand that
interpreteth the words of Almighty God in this sort Constitui te super Gentes super regna vt euellas id est euellendo denuncies transferendos inde habitatores destruas quantum ad occidendos disperdas quantum ad fugientes per diuersas vias dissipes quantum ad morientes in fuga vel captiuitate aedifices plantes id est denuncies Iudaeos reaedificandos plantandos in terrasua c. that is I haue set thee ouer nations and kingdomes that thou mightest plucke vp that is that thou mightest denounce and foreshew that the inhabitants being plucked vp out of their places shall bee carried into another place that thou mayst destroy that is denounce the destruction of such as shall be slaine That thou maist scatter that is denounce and foreshew the dispersion of such as shall flie diuers wayes That thou maist ouerthrow that is declare and foreshew the ouerthrow of them that shall die in flight or in captiuitie That thou maist build and plant that is foreshew that the Iewes shall be builded and planted againe in their owne land which was fulfilled in the time of Cyrus who gaue liberty to the people to returne into their owne countrey and to reëdifie the temple and in the time of Artaxerxes who gaue leaue to Nehemiah to reëdifie the citie of Hierusalem as we may reade in the bookes of Ezra and Nehemiah The authour of the interlineall Glosse interpreteth the words in this sence that the Prophet was appointed by almighty God ouer kingdomes and people to plucke vp vices and sinnes to destroy the kingdome of the Divell and to build the Church of God Saint Hierome likewise interpreteth the words in the same sort Considerandum est saith he quòd quatuor tristibus duo laeta succedunt Neque enim aedificari poterant bona nisi destructa essent mala nec plantari optima nisi eradicarentur pessima c. that is Wee must consider that two joyfull happy things succeed foure grievous and sorrowfull thinges For neither could good things be builded if euill things were not first destroyed nor the best things bee planted if the worst things were not first pluckt vp by the rootes For euery plant which our heauenly Father hath not planted shall be plucked vp by the rootes And euery building which hath not a foundation vpon the Rocke but is builded vpon the sand is digged downe and destroyed by the word of God and Iesus shall consume it by the spirite of his mouth and destroy it by the comming of his presence that is hee shall destroy for euer all sacrilegious and peruerse doctrine and that also which is lifted vp against the knowledge of God and the confidence that men haue in their owne wisedome he shall-scatter destroy and cast downe that in steed of these things the things that sauour of humilitie may be builded and the thinges which agree with Ecclesiasticall veritie may be builded and planted in the place of the former thinges which were destroyed and pluckt vp Here is pulling vp of all false doctrine and throwing downe whatsoeuer is lifted vp against the knowledge of God that those things that sauour of humilitie and are agreeable to Ecclesiasticall verity may be builded and planted And thus to plucke vp and to plant to cast downe and to build vp pertayneth to Hieremies office and calling but for deposing of Kings and transferring kingdomes no auncient writeâ—… could euer finde any thing in this place The third example that they produce is that of Vzziah who after much prosperitie in all that hee tooke in hand and many glorious victories obtayned not contenting himselfe with the honour of a King but presuming to come into the Temple to offer incense and intruding vpon the Priests office also was by them resisted told it would be displeasing to allmighty God that he did But he waxing angry would not desist till beeing stricken with leprosie and the verie earth trembling and quaking for horrour of so vile a fact hee was by the Priests and the remorse of his own conscience forced to goe hastily out of the Temple This leprosie departed not from him till his dying day and therefore hee was by vertue of Gods lawe constrained to departe from the society of men and to dwell apart and Iotham his sonne ruled ouer the kings house and iudged the people of the land How this place will proue that the deposing of Kings belongeth to Priests I knowe not for surely Vzziah was not deposed but being forced to liue in an house apart by himselfe and in that respect vnfitte for the gouernment his sonne supplied his place in iudging the people of the land but hee continued king still and if hee had beene cleansed from his leprosie before his death no doubt might and would haue resumed his kingly dignitie and the publique administration of iustice Wherevpon wee shall finde that Iotham is said to haue reigned no more but 16 yeares because after his fathers death in his owne right he reigned no more Though otherwise wee finde mention of things that fell out in the 20 yeare of his reigne So including the time of his ruling for his father in his right So that here was nothing done by the Priests but that which pertained to their priestly office which was to keepe the holy places attend the Altars to iudge of the plague of leprosie But for deposing the King they medled not The fourth example is of Iehoiada the high Priest deposing Athaliah and setting vp Ioash as they tell vs. The storie is this Iehosaphat dieth and Iehoram his sonne succeedeth him This Iehoram marrieth Athaliah the daughter of Ahab the sonne of Omri and hee walked not in the wayes of Iehosaphat and Asa kings of Iudah but of wicked Ahab whose daughter hee married Whereupon God stirred vp the spirite of the Philistines and Arabians and they came and tooke away all the substance that was found in his house and his wiues and sons so that none was left him but Iehoahaz or Ahaziah his youngest sonne After this Iehoram dieth and Ahaziah reigneth in his stead who followed the counsell of Athaliah and did wickedly in the sight of the Lord. This Ahaziah going to Iehoram the sonne of Ahab and being found with him when Iehu came to execute iudgement against the house of Ahab was there slaine by Iehu After his death Athaliah his mother destroyed all the Kings seede of the house of Iudah and vsurped the kingdome But Iehoshebeath the wife of Iehoiada the Priest sister to Ahaziah stale away Ioash the Kings sonne from among the Kings sonnes that hee should not be slaine and hee was hid in the house of God sixe yeares all which time Athaliah reigned But in the seauenth yeare Iohoiada waxed bold tooke the Captaines of hundreds in couenant with him and went about in Iudah and gathered the Leuites out of all the cities of Iudah and the
Pope perceiuing his dislike promised that both the writing and the painting should bee taken away that it might giue no occasiō of contention discord These Romish practises making the Emperour and his Nobles to vnderstand the wordes of the Popes Letter in the worst sense caused the message of these Cardinals to bee very offensiue and a generall murmuring against them was heard among the Princes which growing more lowde and being heard and discerned by the Legates one of them adventured in the quarrell of his Master to demaund of whom the Emperour hath his Empire if hee haue it not of the Lord Pope Which speach of the Cardinall so inraged the Princes that one of them to wit Otto the County Palatine of Boiaria had with his sword runne him through had not Fredericke the Emperor interposed his authority pacified the present rage The Emperor seeing in what termes things stood tooke the best course he could for the security of the Legates and commaunded that they should presently bee had to their lodgings that the next morning they should be gon returne directly to him that sent them and not to wander vp downe in the Territories of Bishops Abbots as he thus happily dispatched them away in safety so after they were gonne providently by letters he caused it to be made known throughout the whole Empire what had passed betweene him the Pope The Tenor of his letters was this Whereas the diuine power from which all power proceedeth both in heauen and earth hath committed to vs his annoynted the rule of the Kingdome and Empire and ordayned that by Imperiall armes wee should preserue the peace of the Churches we are forced not without great griefe of heart to complaine vnto you that from the head of the holy Church in which Christ imprinted the Character of his peace loue the causes of dissention the seminary of euils and the poyson of a most pestiferous disease doe seeme to flow by meanes whereof if God turne not away this euill there is danger least the vnity betwixt the Priest-hood kingdome be broken and a schisme follow For of late as we were in the Court of Bisuntium consulting about things concerning the honour of the Empire good of the Churches there came vnto vs certain Legates from the Pope who professed to bring such a message as tended greatly to the increase of the honour of the Empire But when we had the first day honorably entertained them as the manner is and the second day sat with our Princes to heare their message They as it were puffed vp by reason of the Mammō of iniquity out of the height of their pride out of the haughtinesse of their arrogant mindes and out of the execrable elation of their swelling hearts presented vnto vs an Embassage contained in letters written by the Pope the tenor whereof was That wee should alwayes haue before the eyes of our mind in what sort the Lord Pope had conferred vpon vs the Ensigne of the Imperiall crowne and that yet notwithstanding it would no way repent him if he had done vs greater fauours and wee had receiued more benefits of him These thinges not onely much affected but so moued the Princes and inraged them in such sort that if we had not stayed them by our Princely authority the two wicked Priestes the Legates had neuer returned aliue Wherefore seeing they had many schedules sealed to be written in at their pleasure by which as formerly they were wont to doe they might scatter the poyson of their iniquity throughout all the Churches of the Germane kingdome make bare naked the holy Altars carry away with them the vessels of the house of God as a prey that they might proceede no farther in mischief we cōmanded them without wandring or going aside to returne the same way they came For whereas we haue our kingdome by the election of the Princes from God only who in the passion of his son subiected the world to 2 sword◅ and the Apostle Peter informed the world with the same doctrine saying Feare God honour the King We are well assured that whosoeuer shall say that we receiue our Imperiall crowne as a benefit from the Pope he is contrary to the institution of God the doctrine of blessed Peter is a lyar and therefore our hope is that you will not suffer the honor of the Empire which hath continued from the Constitution of the Citty and the Institution of Christian Religion inviolable till our times to be diminished by such vnheard-of nouelties presumptuous pride But howsoeuer know yee that we will rather run into perill of death it self then suffer such a shamefull confusion to fall out in our times After the returne of the Cardinals their complaints made the Pope wrote letters to the Arch-bishops and Bishops of Germany telling them with what indignity the Emperour dismissed his Legates and how he forbad any to come to Rome out of his kingdome and prayed them to aduise him better and to let him know that the Church which is builded vpon a most firme sure rocke shall continue for euer howsoeuer it may bee shaken with windes and tempests The Bishoppes of Germany hauing receiued these letters from the Pope writ backe vnto him that howsoeuer the Church cannot bee moued yet they were greatly shaken by reason of these differences betweene him and the Emperour and tell him that the words of his letter were such as that neither the Emperor and Princes could indure them nor they knew how to defend them as being strange and vnheard-of before these times Notwithstanding they let him know that after the receipt of his letters they communed with the Emperour about these affaires and receiued from him such an answere as beseemed a Catholique Prince to wit that there are two things whereby his Empire must be swayed the Lawes of Emperors and the vse and custome of his ancestors These limits he is resolued not to passe and whatsoeuer will not stand with these he will vtterly refuse and reject he is willing to giue all due reuerence vnto his ghostly father but that he ascribeth the crown of his Empire to the diuine fauour onely the first voyce in the election to the Arch-bishop of Mentz and the rest to the other Princes in order that hee acknowledgeth to haue receiued the vnction of a King from the Arch-bishop of Coleyn and the supreme vnction which is that of an Emperour from the Pope and that whatsoeuer is besides these is more then ynough and proceedeth from that which is euill that hee had not sent away the Cardinals in contempt but forbad them to proceede any further with such writings as they had tending to the dishonour and scandall of the Empire and that hee had not restrained the going of men into Italy vpon necessary occasions to be allowed by their Bishops nor simply inhibited the comming of men from thence
detestable Beast of pride hath crept vp euen to the seate of Peter Prouide alwayes well for the peace of the Church and fare you alwayes well Thus wee see how the popes not contenting themselues with the fulnesse of Ecclesiasticall jurisdiction though they had no just title vnto it proceeded yet further partly by the fauour of Christian princes and partly by fraud and violence got to be great princes in the world stayed not till they made challēge to be ouer the mightiest Emperors to dispose of their crowns dignities So shewing thēselues to haue the perfect marke and character of him of whom the Apostle speaketh Who sitteth in the temple of God as God and is lifted vp aboue all that is called God Yet could they not so prevaile in these their hellish practises nor so carry away the truth of GOD and the liberty of his Church into captiuity but that there were euer found both Christian Emperours and learned Diuines to resist them in their vniust claimes CHAP. 48. Of generall Councels and of the end vse and necessity of them HAuing examined what may be said for proofe of the Vniuersality of the Bishop of Romes power and iurisdiction first we finde that the Sonne of GOD gaue him no power in the common-wealth but a Father-hood onely in the Church Secondly that in the Church hee neither gaue him an illimited power of commaunding nor infallible iudgement in discerning but that the greatest thing that either hee canne challenge or wee yeeld vnto him is to be the prime Bishop in order and honour the first and not of himselfe alone or out of the fulnesse of his owne power but with the joynt concurrence of others equall in commission with him to manage the great affaires of Almighty God and to gouerne the Christian Church so that the fulnesse of Ecclesiasticall power and iurisdiction is in the companies assemblies and Synodes of Bishoppes and Pastors and not in any one man alone I shewed before that in the churches founded and established by the Apostles contayning whole Citties and places adjoyning though there were many ministers of the word and sacraments yet one was so the Pastour of each of these Churches that the rest were but his assistants and might doe nothing without him and that therefore there was an inequality established euen from the beginning not of order onely but of degree also betweene such as are Pastours of Churches are named Bishops and such as are but their assistants named by the common name of Presbyters yet is the power of him that excelleth the rest in degree in each Church fatherly not Princely for things were so ordered in the beginning that as the Presbyters could do nothing without the Bishoppe so the Bishop in matters of moment might doe nothing without his Presbyters and thereupon the Councell of Carthage decreeth that the Bishoppe shall not presume to heare and sententiate any mans cause without the presence of his Clergie And though it bee said that the Bishop alone may heare and determine the causes of such Cleargy men as are below the degree of Presbyters Deacons yet that alone excludeth not his Cleargy but the concurrence of other Bishops which in the causes of Presbyters Deacons is necessarily required For without the presence and concurrence of his Cleargy the Bishop may proceede to no sentence at all If any difference grew betweene the Bishop and his Cleargy or if consenting any one found himselfe grieued with their proceedings there was a prouinciall Synode holdentwise euery yeare in which the acts of Episcopall Synodes might be re-ëxamined These prouinciall Synodes were subordinate to Nationall Patriarchicall Synodes wherein the Primate of a Nation or Kingdome or one of the Patriarches sat as President And in these Nationall or Patriarchicall Synodes the acts of prouinciall Synodes might bee re-ëxamined and reuersed Of all which I haue spoken before in due place and vpon fit occasion haue shewed at large of whom these Synodes doe consist So that it is euident that the power of Ecclesiasticall iurisdiction resteth not in Bishoppes alone but in Presbyters also beeing admitted to Prouinciall and Nationall Synodes and hauing decisiue voyces in them as well as Bishops nor in any one Metropolitane Primate or Patriarch within their seuerall precincts and diuisions but in these and their fellow Bishops joyntly and that much lesse there is any one in whom the fulnesse of all Ecclesiasticall power and the right to command the whole Church doth rest So that this fulnesse of power is found only in the generall assembly of Pastors called a generall Councell Wherefore now it remaineth that wee speake of Generall Councels Wherein first wee are to consider the vtility and necessity of such Synodall assemblies and meetings Secondly of whom they must consist Thirdly what assurance they haue of diuine assistance direction and Fourthly who must call them Toucing the first the causes why generall Councels are called are three The first is the suppressing of new heresies formerly not condemned The second a generall vniforme reformation of abuses crept into the Church The third the taking away of Schismes growing in Patriarchicall Churches about the election of their Pastors the reiecting of intruders violently and disorderly possessing themselues of those Patriarchicall Thrones And so wee finde that the Councell of Nice was called by Constantine for the suppressing of the damnable heresie of the Arrians the eight generall Councell by Basilius for the ending of the difference that was growne in the Church of Constantinople about Ignatius and Photius contending for the Episcopall chaire and that all Generall Councels intended and sought the reformation of abuses there being scarce any one wherein Canons were not made for the reformation of disorders in so much that the Fathers of the sixth Generall Councell hauing only condemned the Heresie of the Monothelites and made no Canons met afterwards againe many of them and made those Canons that are now extant and are the chiefe directiō of the Greeke Church vnto this day These being the causes for which Councels are called it is euident that the holding of them is not absolutely and simply necessary but in a sort onely For Heresies may bee suppressed by the concurrence of Prouinciall Synodes holden in the seuerall parts of the world as they were in the first 300. yeares when there were no Generall Councells But one part of the Christian Church seeking the helpe of another in common dangers and one part readily concurring with another as for the extinguishing of a dangerous fire threatning all or the repressing repelling of a common enemy by mutuall intelligence passing from one to another they abandoned Heresies newly springing vp and preserued the vnity of the common faith Neither was this course holden onely in the time of persecution during the first 300. yeares but afterwards also in the time of the Churches peace wee finde the same course to
appointed both as it seemed good vnto himselfe Three other proofes the Iesuite hath yet behinde The first is out of Socrates out of whom hee saith it may bee proued that Iulius the Pope called the Councell of Sardica but how I cannot tell For Socrates saith expressely that the Councell of Sardica was called by the two Emperours Constance and Constantius whereof the one raigned in the East the other in the West the one by his Letters desiring it the other most willingly performing that hee desired But of Iulius calling it hee maketh no mention If the Iesuite thinke it may bee proued that Iulius called it because among them that sought to excuse themselues from comming vppon fained pretences some complained of the shortnesse of the time appointed for this meeting and cast the blame thereof vpon Iulius he is greatly deceiued seeing Iulius might be blamed for procuring the Emperor Constance by his Letters directed to Constantius his brother to set so short a time as he did though hee did not call the Councell himselfe And that it was not the Authority of the Pope that brought the Bishops together in this Councell it is most euident in that when he wrote to them to restore Athanasius to his place they reiected his Letters with contempt maruailing that he medled more with their matters then they did with his Neither is it likely that Constantius would be commanded by Iulius to call this Councell Seeing when the Councell had commanded Athanasius to be restored to his place yet hee refused to giue way till his brother threatned to make warre vpon him for it But it this proofe faile Bellarmine hath a better For hee sayth Sixtus the third in an Epistle to those of the East writeth That Valentinian the Emperor called a Synode by his authority whence it followeth that the calling of Generall Councels pertaineth in such sort to the Popes that the Emperours may not call them but by warrant and authority from them If the Reader will bee pleased to cōsider of this proofe he shall easily discerne how litle credit is to be giuen to Iesuited Papists in their allegations For first Sixtus doth not say the Emperour Valentinian called a Synode by his authority but that hee commaunded a Synode should be called by his authority that is commaunded him to call it And the author of the Pontificall speaking of the calling of the same Synode sayth the Emperour commanded that the Councell and holy Synode should bee congregated Secondly it was but a Diocesan Synode consisting of the Presbyters and Cleargy of Rome called together about certaine crimes obiected to Sixtus whereof hee purged himselfe before them Now I thinke it will not follow that if the Bishoppe of Rome might call together the Cleargie of his owne Diocesse the calling of Generall Councels pertained to him onely or that if the Emperour thought fit rather to command the Romaine Bishoppe to call together his Cleagie then to doe it immediately by his owne authority therefore hee would haue done the like in summoning Generall Councells consisting of all the Bishops of the World Wherefore let vs passe to the last of his proofes taken out of the Epistle of Adrian the second to Basileius the Emperour prefixed before the eighth Generall Councell which vndoubtedly vpō proofe wil be foūd to be no better then the rest For first it is groūded on the saying of a Pope that liued many hundred yeares after Christ and long after the diuision of the Empire and the withdrawing of the Church of Rome from the obedience of the Emperours of the East and so not much to be regarded in a question concerning the right of the Emperour Secondly hee speaketh not in his owne name but in the name of all the West Church And thirdly that he saith Wee will that by your industry a great assembly be gathered proueth not that the Pope tooke vpon him peremptorily to command the Emperour For seeing in the whole Epistle hee vseth words of exhorting praying intreating these words may seeme to import no more but Our desire is that there should be such an assembly by your industrie in which our Legates sitting as Presidents matters may be examined and all things righted Or we though no way subiect to your Empire yet at your request are content that such a Councell be called and that our Legates do sit in it with the Bishops subiect to your Imperiall command For that Basileius called the Councell appeareth by his words to the Bishops in the beginning of it But if none of these exceptions against the Emperours ancient practice of calling Councels will hold our Aduersaries rather thē they will suffer the Pope to be a looser will not sticke to charge the Emperours with vsurpation and taking more on them then pertained to them Whosoeuer saith Andradius shall thinke that the power and authority of Emperours is to bee esteemed and iudged of by the things done by them in the Church rather then by Christs institution the Decrees of the Elders and the force and nature of the Papall dignity it selfe hee shall make vnbridled pride and head-long fury to be chiefe commaunder and to sway most in the Ecclesiastical Hierarchy Thus doth Andradius censure the auncient Christian Emperours and exemplifieth not onely in Constantius the Arrian but Iustinian also as himselfe confesseth a good Emperor For refutatiō of which most vnjust exception wee say that howsoeuer it bee not to bee doubted but that ill affected or ill directed Emperours did some-times that which was not fit yet that in calling Councels by their Princely authority and commaunding all Bishoppes to come or send vnto them they exceeded not the bounds and limites of their commission it is evident in that neuer any Bishop durst blame them for it But all sought vnto them euen the Bishops of Rome themselues praying them so to doe as I shewed before by the examples of Liberius Innocentius and Leo which thing also Bellarmine himselfe confesseth Wherefore seeing it is evident by the allowed practise of former times that the calling of Generall Councels belonged to the Emperours after they became Christians let vs see what they tooke on them in these Councels after they had called them and consequently what right power and authority Christian Princes haue to manage the affaires and commaund the holy Bishops and Ministers of the church CHAP. 53. Of the power and authority exercised by the auncient Emperours in Generall Councels and of the supremacie of Christian Princes in causes and ouer persons Ecclesiasticall THe first thing that Christian Emperours in auncient times assumed to themselues in Generall Councels was to be present in them when they pleased as we reade of Constantine the Great that hee not onely called the Councell of Nice but was present in it of Martian that hee was present in the Councell of Chalcedon with Pulcheria the Empresse of Constantine the fourth that hee was present
this immunity And Sixtus Senensis saith that Hierome speaketh not of that tribute which subiects pay to their Princes here in this world but of that which we all owe to CHRIST so that this is that he saith why doe not we wretched men professing our selues to be the servants of Christ yeeld vnto his Maiesty the due tribute of our seruice seeing Christ so great and excellent payde tribute for our sakes S. Austine in his first book of Questions vpon the Gospels saith that Kings sons in this world are free that therefore much more the sonnes of that Kingdome vnder which all kingdomes of the World are should bee free in each earthly Kingdome which words Thomas and Sixtus Senensis vnderstand of a freedome from the bondage of sin but Iansenius rejecteth that interpretation because Austine saith the children of Kings are free from tribute and thinketh that Austines meaning is that if God the King of Heauen Earth had many naturall sonnes as hee hath but one only begotten they should all be free in all the Kingdomes of the world and other apply these words to cleargy-men though there bee nothing in the place leading to any such interpretation But whatsoeuer we thinke of the meaning of Austine Bellarmine saith it cannot bee inferred from these his wordes that cleargy-men by Gods Law are free from the duty of paying tribute because as Chrysostome noteth Christ speaketh only of naturall children and besides prescribeth nothing but onely sheweth that vsually among men Kings sonnes are free from tribute and therefore whereas the authority of Bonifacius the Eighth who affirmeth that the goods persons of Cleargy-men are free from exactions both by the law of God and man is brought to proue the contrary Hee answereth first that haply the Pope meant not that they are absolutely freed by any speciall graunt frō God but only that there is an example of Pharaoh an Heathen Prince freeing the Priests of his Gods mentioned in Scripture which may induce Christian Kings to free the Pastours of Christs Church Secondly that it was but the priuate opinion of the Pope inclining to the iudgment of the Canonistes and that he did not define any such thing So that men may lawfully dissent from him in this point So that we see by the testimonies of Scripture and Fathers and the confession of the best learned among our aduersaries themselues that Almighty God did not by any special exemption free either the goods or persons of Cleargy-men from the command of Princes and that in the beginning they were subiect to all seruices iudgements payments burdens that any other are subiect to and required by Christ the Sonne of God and his blessed Apostles to be so But some man happily will say that though Christ did not specially free eyther the goods or persons of Cleargy-men from the subiection to Princes yet there are inducements in reason and in the very light of nature such and so great to moue Princes to set them free that they should not do well if they did not so Whereunto wee answere that there is no question to be made but that the Pastors of the Church that watch ouer the soules of men are to bee respected and tendered more then men of any other calling and so they are and euer were where any sence of religion is or was The Apostle Saint Paul testifieth of the Galathians that they receiued him as an Angell of God yea as Christ Iesus himselfe that they would haue euen plucked out their eyes to haue done him good The Emperour Constantine honoured the Christian Bishops with the name and title of Gods acknowledged himselfe subject to their iudgment though he swayed the scepter of the World and refused to see what the complaintes were that they preferred one against another or to read their bils but professed that to couer their faults he would euen cast frō him his purple Robe Whence it came that many priuiledges were anciently graunted vnto them both in respect of their persons goods For first Constantine the Great not onely gaue ample gifts to the Pastors of the Churches but exempted them also from those seruices ministeries and imployments that other men are subiect to His Epistle to Anelinus the Proconsul of Africa wherein this graunt was made to them of Affrica is found in Eusebius Neyther is it to be doubted but that he extended his fauours to the Bishops of other Churches also aswell as to them The words of the Grant are these Considering that the due obseruation of things pertaining to true religion and the worshippe of God bringeth great happinesse to the whole state of the Common-wealth and Empire of Rome For the incouragement of such as attend the holy Ministery and are named Cleargy-men my pleasure is that all such in the Church wherein Caecilianus is Bishop be at once and altogether absolutely freed and exempted from all publicke Ministeries and Seruices Neither did the Emperors only exempt them from these seruices but they freed them also frō secular iudgements vnles it were in certaine kindes of criminall causes Wherein yet a Bishop was not to be cōuēted against his wil before any secular Magistrate without the Emperors cōmand Neyther might the temporall Magistrates condemne any Cleargy-man till hee were degraded by his Bishoppe howsoeuer they might imprison and restraine such vpon complaints made And answerably hereunto the Councell of Matiscon prouideth that no Cleargy-man for any cause without the discussion of his Bishop shall bee wronged imprisoned by any Secular Magistrate that if any Iudge shal presume to doe soe to the Cleargy-men of any Bishoppe vnlesse it be in a criminall cause hee shall bee excommunicated as long as the Bishoppe shall thinke fitte This was all the immunity that Cleargy-men anciently had by any grant of Princes and as much as euer the Church desired to enjoy but that which in latter times was challenged by some and in defence of the claime whereof Thomas Becket resisted the King till his bloud was shedde was of another kinde For whereas it was not thought fitte by the King and State of the Realme at that time that Church-men found in enormous crimes by the kings Iustices should be deliuered ouer to their Bishoppes and so escape ciuill punishment but that confessing such crimes or being clearely conuinced of them before the Bishoppe the Bishoppe should in presence of the Kings Iustices degrade them and put them from all Ecclesiasticall honour and deliuer them to the Kings Court to be punished Becket was of a contrary minde and thought that such as Bishoppes degraded or putte out of their Ministery of the Church should not bee punished by the ciuill Magistrates because as hee sayd one offence was not to be punished twice The occasion of this controuersie betweene the King and the Arch-bishoppe was giuen by one Philip Brocke a Canon of Bedford Who beeing brought before
he bare to him gaue commandement that the election of the Bishop of Rome being resolued on the Bishops should presently proceede to the ordination of him without expecting any confirmation from the Emperour But the power of confirming the newly elected Bishoppe of Rome before hee might bee ordayned or execute the Bishoppely office was againe restored to Charles the great his successours Kings of France and Emperours of the West in more ample sort then it had beene before by Adrian the First which being againe taken from his successours by Adrian the Third was restored to Otho the First King of the Germanes Emperour of the West by Leo the Eigth From which time it continued till Gregory the Seauenth who though hee was glad to seeke the Emperours confirmation himselfe when hee first entred into the Popedome yet afterwards he disclaymed it as vnlawfull so condemning many of his Predecessours that had allowed and confirmed this part of Imperiall power vnder great paines and curses to fall vpon such as should euer goe about to violate the same After whose times other Popes reserued the whole power of electing the Romane Bishoppe to the Cardinalls alone as wee see the manner is vnto this day Thus writeth Onuphrius professing that hee carefully looked ouer all the auncient monuments of the Romane Church to finde out the certainety of these things Neither neede we to doubt of the trueth of that hee writeth yet for farther proofe least any man should doubt I will produce the reports of Historians the Acts of Councels to confirme that hee saith Platina in the life of Pelagius the 2d saith nothing was done in the election of the Romane B. in those dayes without the Emperours consent and confirmation and sheweth that the reason why Pelagius was created Bishoppe without the commaund of the Emperour was for that they could send no messenger to him the Citty being besieged And touching Gregory the First hee reporteth that when he was chosen Bishoppe of Rome knowing the Emperours consent necessarily to bee required in the election and constitution of the Bishoppe unwilling to possesse that place and roome hee sent vnto him earnestly intreating him to make voyde the election of the Cleargy and people which his suite the Emperour was so farre from graunting that hee sent to confirme the Election and to enforce him to take the Pastorall charge vpon him in that most daungerous and troublesome time Whereby wee see how farre the Emperours intermedled in the election and constitution of the Romane Bishoppes in those daies It is true indeede that the same Platina reporteth that Constantine admiring the sanctity vertue of Benedict the second sent vnto him a sanction that euer after all men should presently take him for Bishop without expecting the concurrence of the authority of the Emperour of Constantinople or the Exarch of Italy whomsoeuer the Cle◅rgy people and armies of the Romanes should chuse Not-with-standing this freed◅me and libertie continued not long for as wee may reade in the Decree◅ Charle◅ the Great and Adrian the first held a Synode in the Church of Saint Sauiour in Rome wherein met 153 Bishops religious men and Abbottes in which Synod Adrian with the consent of the Bishops there assembled gaue vnto Charles power to choose the Bishop of Rome and to order the Apostolicall See together with the dignity of being a Patrician or Nobleman of Rome and besides decreed that all Arch-bishoppes and Bishops in the Provinces abroad should seeke investiture of him and that no man should bee esteemed a Bishoppe or bee consecrated till he were allowed and commended by the King This Decree the councell published anathematizing all that should violate it and confiscating their goods yet did Adrian the third as Platina reporteth take so good heart vnto him that whereas Nicholas the first did but attempt such a thing rather then performe it hee in the very beginning of his Papall dignity made a Decree that without expecting the Emperours consent or ratification the election of the Cleargy Senate and People should bee good But Leo the Eight in a Synode gathered together in the Church of Saint Sauiour in Rome following the example of Adrian the first with the consent of the whole Synode restored vnto the Emperour that power and authority which Adrian the first had yeelded vnto him and Adrian the third had sought to depriue him of The wordes of that councell are these I Leo Bishop and seruant of the seruants of God with the whole Cleargy and people of Rome doe constitute confirme and strengthen and by our Apostolicall authority graunt and giue to our Lord Otho the first King of Germaines and to his successours in this Kingdome of Italy for euer power to choose a successour and to order the Bishop of this highest See Apostolicke as also Arch-bishoppes and Bishoppes that they may receiue investiture from him and consecration whence they ought to haue it those onely excepted which the Emperour himselfe hath graunted to the Popes and Arch-bishops and that no man hereafter of what dignity or religious profession soeuer shall haue power to chuse a Patrician or a chiefe Bishoppe of the highest See Apostolicke or to ordaine any Bishop whatsoeuer without the consent of the Emperour first had which consent and confirmation notwithstanding shall be had without money So that if any Bishop shall be chosen by the cleargy people he shall not bee consecrated vnlesse hee bee commended and invested by the fore-named King And if any man shall attēpt to do any thing against this rule Apostolicall authority We decree that he shal be subiect to excommunication and that if he repent not he shall bee perpetually banished or be subiect to the last most grievous deadly and capitall punishments Hence it came that when any Bishop was dead they sent his staffe and ring to the Emperour and hee to whom the Emperour was pleased to deliuer the same after a solemne fashion and manner was thereby designed and constituted Bishop of the voyde place Thus wee see how authentically vnder great paines and curses the Pope and councell yeeld that right to the Emperor subjecting all that euer should goe about to disanull their Decree to the great curse perpetuall banishment and grievous punishments Yet Pope Hildebrand who as if he had beene a fire-brand of hell set all the world in a Combustion disanulled this Law as impious and wicked and Victor Vrbanus and Paschalis succeeding him were of the same minde By reason whereof there grew a great dissention betweene the Popes and Emperours Henry the fourth and after him Henry the fifth challenging not onely the right of confirming the election of the Popes but power also to conferre Bishoprickes and Abbeyes by Investiture of staffe and ring as the Popes Adrian and Leo had yeelded and granted to Charles and his successours which thing also had beene enioyed by the Emperour for the space of three
the Councell of Constance Wherefore seeing so many Councells Popes yeelded the power of electing or at least of allowing and confirming the Popes to the Emperours and seeing so good effects followed of it and so ill of the contrary there is no reason why our Aduersaries should dislike it For seeing the people aunciently had their consent in these affaires Fredericke the Emperour had reason when hee said that himselfe as King and ruler of the people ought to bee chiefe in choosing his owne Bishop Neither had the Emperours onely this right in disposing of the Bishopricke of Rome and other dignities Ecclesiasticall but other Christian Kings likewise had a principall stroake in the appointing of Bishops For as Nauclere noteth the French Kings haue had the right of Inuestitures euer since the time of Adrian the first and Duarenus sheweth that howsoeuer Ludouicus renounced the right of choosing the Bishop of Rome yet hee held still the right of Inuestiture of other Bishops into the place whereof came afterwards that right which the King vseth when in the vacancie of a Bishopricke hee giueth power to choose and some other royalties which the Kings of France still retaine It appeareth by the twelfth Councell of Toledo that the Kings had a principall stroake in elections in the Churches of Spaine and touching England Matthew Paris testifieth that Henry the first by William of Warnaste his agent protested to the Pope he would rather loose his kingdome then the right of Inuestitures and added threatning words to the same protestation Neither did he onely make verball protestations but hee really practised that hee spake and gaue the Arch bishopricke of Canterbury to Rodolphe Bishoppe of London inuesting him by Pastoral staffe ring Articuli cleri prescribe that elections shall be free frō force feare or intreaty of Secular powers yet so as that the Kings license bee first asked after the election done his royall assent and confirmation bee added to make it good Whereupon the Statute of prouisors of Benefices made at Westminster the fiue and twentith of Edward the third hath these wordes Our Soueraigne Lord the King and his heires shall haue and enioy for the time the collations to the Archbishoprickes and other dignities electiue which bee of his aduowry such as his progenitors had before free election was granted sith that the first elections were granted by the Kings progenitours vpon a certaine forme and condition as namely to demaund licence of the King to choose after choyce made to haue his royall assent Which condition being not kept the thing ought by reason to returne to his first nature So that we see that at first the Cleargy people were to choose their Bishops Ministers yet so that Princes by their right were to moderate things and nothing was to be done without them But when they endowed Churches with ample revenewes possessions disburdened the people of the charge of maintaining their Pastors they had now a farther reason to sway things then before And thence it is that the Statute aboue-mentioned saith the Kings gaue power of free elections yet vpon condition of seeking their licence confirmation as hauing the right of nomination in themselues in that they were Founders Likewise touching Presbyters the auncient Canon of the Councel of Carthage which was that Bishops should not ordain clearks without the consent of their Cleargie that also they should haue the assent and testimony of the Citizens held while the Cleargy liued together vpon the common contributions and divident but when not onely titles were divided distinguished and men placed in rurall Churches abroad but seuerall allowance made for the maintenance of such as should attend the seruice of God by the Lords of those Countrey townes out of their owne lands and the lands of their tennants they that thus carefully provided for the Church were much respected And it was thought fit they should haue great interest in the choosing and nominating of Clearkes in such places Iustinian the Emperour to reward such as had beene beneficiall in this sort to the Church and to incourage others to doe the like decreed That if any man build a Church or house of Prayer and would haue Clearkes to be placed there if hee allow maintenance for them and name such as are worthy they shall be ordained vpon his nomination But if he shall choose such as bee prohibited by the Canons as vnworthy the Bishop shall take care to promote some whom he thinketh more worthy And the Councell of Toledo about the yeare of Christ 655 made a Canon to the same effect The words of the councell are these We decree that as long as the Founders of Churches doe liue they shall be suffered to haue the chiefe and continuall care of the said Churches shall offer fit Rectors to the Bishop to be ordained And of the Bishop neglecting the Founders shall presume to place any others let him know that his admission shall be voyde and to his shame but if such as they choose be prohibited by the Canons as vnworthy then let the Bishop take care to promote some whom he thinketh more worthy Whereby we see what respect was anciently had to such as founded Churches gaue lands and possessions to the same yet were they not called Lords of such places after such dedication to God but Patrons onely because they were to defend the rights thereof and to protect such as there attended the seruice of God though they had right to nominate men to serue in these places yet might they not judge or punish them if they neglected their duties but onely complaine of them to the Bishop or Magistrate Neither might they dispose of the possessions thus giuen to the Church and dedicated to God but if they fell into poverty they were to be maintained out of the revenewes thereof This power and right of nomination and presentation resting in Princes and other Founders can no way prejudice or hurt the state of the Church if Bishops to whō examination and ordination pertaineth doe their duties in refusing to consecrate ordaine such as the Canons prohibite but very great confusions did follow the Popes intermeddling in bestowing Church-liuings and dignities as wee shall soone finde if wee looke into the practise of them in former times CHAP. 55. Of the Popes disordered intermedling with the elections of Bishoppes and other Ministers of the Church their vsurpation intrusion and preiudicing the right and liberty of others THe Popes informer times greatly preiudiced the right and liberty of other men and hurt the estate of the Church of God three waies first by giuing priuiledges to Fryers a people vnknowne to all antiquity to enter into the Churches and charges of other men to do Ministeriall acts and to get vnto themselues those things which of right should haue beene yeelded to other Secondly by Commendams and Thirdly by reseruations
〈◊〉 〈◊〉 〈◊〉 doe originally signifie that kinde of election which is made by many expressing their consent and giuing their voyces or suffrages by lifting vp of their handes yet may it bee extended more generally to signifie any election of many expressing their consent by writing by liuely voyce or by going to one side of the place where they are yea any choyce whatsoeuer though made by one alone as it appeareth in that the Apostles are said to haue beene witnesses formerly designed and appointed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas Christ only chose them and they were not elected by the voyces of many or any but himselfe alone And in Ecclesiasticall writers the same word signifieth Ordination that is by Imposition of handes as it were easy to proue by many testimonies of Antiquity CHAP. 56. Of the Ordination of Bishoppes and Ministers FROM the Election of Ministers whereof wee haue sufficiently spoken let vs proceede to their Ordination with which none but the Guides of the Church are trusted And therefore howsoeuer the people may sometimes elect yet they are charged not to lay hands hastily on any man nor to communicate with other mens sinnes So that the moderation of all things in this kinde resteth in them this is all that the Scripture prescribeth touching the designing and appointing of Ministers namely whom and how they that haue power of ordaining must ordaine Ordination is the setting of men a part to the worke of the Ministery the commending of them with fasting and prayer to the grace of God and the authorizing of them to performe things pertayning to God which others without such sanctification neither may nor can doe Wherein the Ceremony of Imposition of handes is vsed First to expresse the setting of them apart for sacred imployment Secondly to let them knowe that the hand of God is with them in all that they doe in his name and by his authority to guide direct strengthen protect them Thirdly to note out the person vpon whom the Church by her prayers desireth the blessings of Almighty God to bee powred in more plentifull sort then vpon others as being to take charge of others This Ordination is either of Bishoppes to whome the care and gouernment of the Church is principally committed or of other inferiour Cleargy-men Touching the Ordination of Bishoppes the Councell of Nice decreeth that a Bishop must be ordained by all the Bishops in the Prouince and that if it seeme hard either in respect of some vrgent necessity or the length of the wayes that they should all meete yet there must bee three at the least to concurre in all such ordinations the rest by their letters testifying their consent and the Metropolitane confirming that they doe The Councell of Antioch in like sort decreeth That a Bishoppe shall not bee ordayned without a Synode and the presence of the Metropolitane That the Metropolitane by his letters shall call vnto him all the Bishops in the Prouince if conveniently they may come together if not that at the least the greater part be present or giue their consent by writing And that if at any time there grow any difference among the Bishoppes of the Prouince about the person that is to bee ordayned the greater part of voyces shall sway all In the Second Councell of Carthage all the Bishops with one consent said It seemeth good to vs all that without consulting the Primate of each Prouince no man easily presume though with many Bishoppes to ordaine a Bishoppe in what place soeuer without his commaund but if necessity shall require that three Bishoppes in what place soeuer they bee with the commaund of the Primate shall haue power to ordaine a Bishoppe And because the concurrence of the Metropolitane was to bee sought and his presence or direction had in euery ordination therefore least by his fault there might be too long and dangerous delayes it was ordered that vnlesse it were in case of necessity all ordinations should bee within three monthes after the voydance of any place and that if by the fault of the Metropolitane there were any longer delay he should be subiect to Ecclesiasticall Censure and punishment In latter times vnder the Papacy they permitted by speciall dispensation one Bishop assisted with two mitred Abbots to ordaine a Bishoppe contrary to all the old Canons requiring three Bishoppes at the least The forme and manner of ordination we finde in the Fourth Councell of Carthage which prescribeth that when a Bishoppe is to bee ordained two Bishops must hold the booke of the Gospels ouer his head and that one powring forth the blessing vpon him all the other Bishoppes that are present must touch his head with their handes This is the forme of Episcopall ordination But touching Presbyters Deacons the Councell of Hispalis saith That the Bishop alone may conferre Ecclesiasticall honour vpon them but that alone he cannot take it from them which yet is not so to bee vnderstood as if the Bishop alone without his Presbyters might ordaine Presbyters but that hee may without the concurrence of other Bishops giue that honour of Presbyteriall order which without them he cannot take away againe For otherwise the Councell of Carthage prouideth that in the ordination of a Presbyter the Bishoppe holding his hand on his head and blessing him all the Presbyters that are present shall holde their handes by the handes of the Bishoppe Whereas in the ordination of a Deacon it sufficeth that the Bishop alone put his hands vpon the head of him that is ordained because he is not sanctified to Priestly dignity but to the seruice of the Church So that other Ministers are to concurre in the ordination of the Ministers of the Word and Sacraments as well as the Bishoppe being equall to him in the power of Order and Ministery and his assistants in the worke of it yet hath the Bishop a great preheminence aboue them in the Imposition of hands For regularly no number of Presbyters imposing hands can make a Minister without the Bishoppe The reason whereof is because no Ordinations are to be made sine titulo that is without title or place of employment and none but Bishops haue Churches wherein to employ men seeing they onely are Pastours of Churches all other are but their assistants and coadiutors not because the power of order which is giuen in Ordination is lesse in them then in Bishops So that Bishops alone haue the power of Ordination and no man may regularly doe it without them Whereupon ordinarily and according to the strictnesse of the old canons all Ordinations made otherwise are pronounced voyde as wee reade of one Coluthus whose ordinations were therefore voyded because he tooke on him to ordaine being no Bishop but a Presbyter onely But seeing Bishops and Presbyters are in the power of order the same as when the Bishops of a whole Church or countrey fall from the Faith
or consent to them that so doe the care of the church is devolued to the Presbyters remaining Catholicke and as in the case of necessity they may doe all other things regularly reserued to Bishops only as Ambrose sheweth that the Presbyters of Egypt were permitted in some cases to confirme the baptized which thing also Gregory after him durst not condemne So in case of Generall defect of the Bishops of a whole countrey refusing to ordaine any but such as shall consent to their Heresies when there appeareth no hope of remedy or helpe from other parts of the Church the Presbyters may chuse out one among themselues to be chiefe and so adde other to their numbers by the imposition of his and their hands This I haue proued in my third booke out of the authorities of Armachanus and sundry other of whom Alexander of Hales speaketh To which wee may adde that which Durandus hath where he saith That Hierome seemeth to haue beene of opinion that the highest power of consecration or order is the power of a Priest or Elder So that euery Priest in respect of his Priestly power may minister all Sacraments confirme the baptized and giue all Orders howsoeuer for the avoydiug of the perill of Schisme it was ordained that one should bee chosen to haue a preheminence aboue the rest who was named a Bishop and to whom it was peculiarly reserued to giue Orders and to doe some such other things And afterwards he saith that Hierome is clearely of this opinion Neither can the Romanists deny this justifie their owne practise For their Chorepiscopi or Titular Bishops are no Bishops as I haue proued at large out of Damasus not disputing or giuing his private opiniō but resoluing the point and prescribing to other what they must beleeue practise yet doe they of the Church of Rome permit these to ordaine not onely Sub-deacons and other inferiour Cleargy-men but Priests and Deacons also and holde their Ordinations to be good and of force If any man haply say that 〈◊〉 Bishop when he is old and weake or otherwise imployed may haue a Coadiutor and consequently that it is no such absurdity to admit these Suffragan and Titular Bishops and that therefore they may haue power to ordaine as being truely Bishops and yet Presbyters in no case bee permitted so to doe for answer herevnto let him reade what I haue written in the 29. chapter of this booke concerning this matter CHAP. 57. Of the things required in such as are to be ordained Ministers and of the lawfulnesse of their Marriage FRom the election and ordination of Ministers we are to proceede to the things required in them that are to be chosen and ordayned If any man saith the Apostle desire the office of a Bishop he desireth a worthy worke A Bishop therefore must be vnreproueable the husband of one wife watching sober modest harberous apt to teach not giuen to wine no striker not giuen to filthy lucre but gentle no fighter not couetous no young scholler but well reported of euen of those that are without The canons of the church require the same things and adde some other as that no man may be chosen and ordained a Minister of the Word and Sacraments till he be thirty yeares of age nor none that was baptized in his bed and the like The Papists proceed further and not contenting themselues with the moderation of the Apostle and the Primitiue Fathers admit none into the holy Ministery but those that are vnmarried or being married promise to liue frō their wiues yet not so neither if either they haue beene twice married or if they married with a widow Wherefore letting passe the things the Apostle prescribeth and those other which the Canons adde of which there is no question let vs come to the marriage of them that are to bee admitted into the holy Ministery of the Church It is clearely confessed by the best learned in the Romane Church that Bishops Presbyters and other Cleargy-men are not forbidden to marry or being married before they enter into the Ministery to continue in matrimoniall society with their wiues by any law of God and therefore there is little feare of offending against God eyther by admitting such into the Ministery as will not liue single or by entring into it with purpose of marriage Non est essentialiter annexum debitum continentiae ordini sacro sayth Aquinas sed ex statuto Ecclesiae vnde uidetur quod per Ecclesiam possit dispensari in voto continentiae solemnizato per susceptionem sacri ordinis that is It is not essentially annexed vnto holy order that men should containe and liue single that enter into the Ministry but by the Decree of the Church onely So that it seemeth that the Church may dispence in the vow of continency though made solemne by taking holy orders And in another place hee sayth that it is from the Churches constitution that they who are entred into the holy orders of the Church may not marry which yet is not the same among the Graecians that it is among the Latines For the Graecians make no vow and do liue with their wiues that they married before they entred into orders of the same opinion is Bonauentura who acknowledgeth that in the Primitiue Church it was otherwise touching this matter then now it is in the Church of Rome and endeauoureth to giue reasons of the difference Scotus and Occam are of the same iudgement and all the rest of the Schoole men of note agree with them And Caietane a great learned Diuine and a Cardinall in our time pronounceth confidently that it cannot be proued either by reason or authority setting aside the Lawes that are positiue and vowes which men make to the contrary that a Priest doth sinne in contracting marriage And that therefore the Pope with good conscience may dispense with such a one and giue him leaue to marry though there be no inducement of publike profit or benefit leading him so to do And addeth that reason seemeth to bee strong on the contrary side for the lawfulnesse of such dispensation because as it appeareth by Peter Lombard in the fourth of the Sentences neyther Order in that it is Order nor holy Order in that it is holy crosseth or hindereth marriage And as it is in the Decrees Deacons in auncient times might marry euen in the West Church and as it is in the same Decrees they of the East Church are ioyned in marriage euen after they are entered into holy Orders Neither is that glosse to bee admitted which expoundeth their coupling or ioyning in marriage of the liuing in marriage formerly contracted Seeing the whole course coherence of the Text speaketh of the Contract of Marriage as by the opposition of the practise of the West Church the Priests whereof are saide not to marry it may bee confirmed These are the wordes of
wife which hee marryed while hee was yet a Lay-man hee should bee put out of the Ministery of the Church Whereas all the most famous Presbyters and Bishoppes also in the East might if they pleased but were no way by any Law constrained to refraine from the company of their wiues So that many of them euen when they were Bishoppes did beget children of their lawfull wiues A particular and most approued example whereof wee haue in the Father of Gregory Nazianzene who beeing a Bishoppe not onely liued with his wife till death divided them but became the Father also of Gregory Nazianzen as worthy and renowned a man as any the Greeke Church euer had after he was entered into the priestly Office as appeareth by his owne wordes reported by Gregory Nazianzen For after many motiues vsed by him to Gregory Nazianzen his sonne to perswade him to assist him in the worke of his Bishoply Ministery the last that hee most insisteth on is taken from the consideration of his olde age dis-inabling him to beare that burden and performe that worke any longer that hitherto hee had done And therefore intreating him to put to his helping hand he breaketh out into thesewords Thou hast not liued so long a time as I haue spent in the priestly office therefore yeeld thus much vnto mee and helpe mee in that little time of my life that is yet behinde or else thou shalt not haue the honour to bury mee but I will giue charge to another to doe it Heere we see Gregory Nazianzens father was employed in the priestly function before hee was borne and that therefore hee became the father of so worthy a sonne after hee was a Bishoppe or at least after hee was a Presbyter Neither was the father of Gregory Nazianzene singular in this behalfe For Athanasius writing to Dracontius who beeing greatly in loue with a retyred and monasticall kinde of life refused the Bishoply Office when hee was chosen vnto it for that hee feared hee might not in that state liue so strictly as formerly hee had done controuleth this his conceit and telleth him that hee may in the Bishoppes office hunger and thirst as Paul did drinke no wine as Timothy and fast often as did the Apostle So that the Bishoppes Office is no cause of doing ill or doing lesse good then may bee done in other states of life and there-upon assureth him that hee hath knowne Bishoppes to fast and Monkes to eate Bishoppes to drinke no wine and Monkes to drinke it Bishoppes to worke miracles and Monkes to doe none lastly many Bishoppes neuer to haue married and Monkes to haue become fathers of children and on the contrary side Bishoppes to haue become fathers of children and Monkes to haue liued altogether as Monkes without desire of posterity Neither can this authority of Athanasius bee avoyded as Bellarmine seeketh to avoyde it namely that those Bishoppes did ill which hee sayth became fathers of children For Clemens Alexandrinus an auncient Greeke Father sayth expressely The Apostle admitteth the husband of one wife to bee a Bispoppe and that though hee bee a Presbyter Deacon or Lay-man if hee vse marriage aright and so as not to incurre iust reprehension hee shall be saued by the procreation of children Chrysostome accordeth with Athanasius and Clemens Alexandrinus and sayth that mariage is in so high a degree honourable that men with it may ascend into the Episcopall chayres euen such as yet liue with their wiues For though it be an hard thing yet it is possible so to performe the duties of marriage as not to be wanting in the performance of the duties of a Bishoppe wherevnto Zozomen agreeth saying of Spiridion that though hee had wife and children yet he was not therefore any whitte the more negligent in performing the duties of his calling and of Gregory Nyssene it is reported that though he were marryed yet he was no way inferiour to his worthy brother that liued single But some haply will obiect that Epiphanius is of another minde and that hee sayth where the strictnesse of the canon is obserued none but such as are vnmarried or resolued to refraine from matrimoniall society with their wiues are admitted into the ministery of the Church Wee deny not but that he sayth so But hee confesseth in the same place that many in the Church did liue with their wiues in his time and beget Children euen after their admission into the ministery Soe that the strictnesse of the Canon hee speaketh of was not generall but in some certaine places onely as I noted before out of Socrates Nay it is euident by Socrates that howsoeuer in Thessalia Thessalonica Macedonia and Hellas this strictnesse preuailed yet all the Bishoppes of the East besides were left to their owne liberty and howsoeuer some in diuerse places went about to take away this liberty yet the worthyest men the Church had stood in defence of it protesting they would not suffer themselues to bee inthralled in this behalfe to which purpose that of the famous and renowned Synesius is most excellent who when they of Ptolemais would needes haue him to be their Bishoppe which thing hee little desired hee made them acquainted with his present condition and resolued purpose for the time to come God sayth hee the Law and the sacred hand of Theophilus hath giuen vnto mee a wife I therefore tell all men afore-hand and testifie vnto all that I will neither suffer my selfe to be altogether estranged and seperated from her neyther will I liue with her secretly as an adulterer For the one of these is no way pious and godly and the other no way lawfull but I will desire and pray vnto God that exceeding many and most good and happy children may be borne vnto mee Neyther will I haue him that is to be chiefe in ordayning of mee to be ignorant hereof This liberty the councel in Trullo impeached in respect of Bishops but in respect of Presbyters it continueth in all the East Churches of the world euen till this day Greeke Armenian and Ethiopian warranted vnto them by the Canons of the Apostles Iudgment of Bishops Decrees of Councels and the consent of all other partes of the World For first the Apostle Saint Paule telleth the Corinthians hee had power to lead about a wife a sister as well as the brethen of the Lord and Cephas Which words Clemens Alexandrinus interpreteth in this sort Paul feareth not in a certaine Epistle to speake to his yoake-fellow which hee did not lead about with him because he had no neede of any great seruice Therefore hee sayth in a certaine Epistle Haue wee not power to lead about a sister a wife as the rest of the Apostles but they truely as it was meete because they could not spare their Ministery attending without distraction to preaching lead their wiues about not as wiues but as sisters which should minister together with them
thinke will easily discerne for whereas the Apostle and after him Paphnutius in the Councel of Nice pronounce that mariage is honourable among all and the bed vndefiled and Chrysostome affirmeth that it is so honourable that men may be lifted vp into the Bishops chaires with it with what face can these men say that to liue in mariage is to liue in the flesh in such sort as not to please God Bellarmines evasion that they speak not of mariage simply but of forbidden mariage such as that of Priests is when they say to liue in mariage is to liue in the flesh that therefore they say only they who liue in vnlawfull forbidden mariage liue in the flesh cannot please God will not serue the turne For they speak not of vnlawfull forbidden mariage but goe about to proue that mariage is to be forbiddē denied to Presbyters by a reason taken frō the nature of it something in it or consequent of it in respect whereof it cannot stand with the holinesse of the degree and calling of Presbyters and Ministers So that they say simply to liue in mariage is to liue in the flesh and that therefore the holy Ministers of the Church who may not liue in the flesh must bee forbidden to marry their words being a reason mouing them to prohibite mariage and not taken from the prohibition as it will easily appeare to any one that will take the paines to view the Epistles of the Romane Bishops if yet they haue not beene corrupted as many other things of like nature haue But how-so-euer wee censure these sayings of the Popes it is most certaine that those particular Bishops of the West who vpon misconce it sought to restraine Presbyters from liuing with their wiues yet neuer proceeded so far as either to pronounce their mariages vnlawful or to dissolue them till of late And therefore they were most contrary in their judgments to the lewde assertions of Papists who thinke and teach that the mariages of Church-men are adulteries and feare not to say that it is worse for a man to take a wife to liue with continuallie then to joine himselfe vnto harlots which prodigious assertion all men in former times euen they who were most averse from the mariage of Cleargy-men would haue detested If a Presbyter saith the councell of Neocaesarea will marry a wife let him be put from his order but if hee commit fornication or adultery let him bee driuen further and put to pennance Whereunto the councell of Helliberis before-mentioned agreeth prescribing that such as commit adulterie shall be put from the communion of the Church for euer and likewise the councell of Arverne Some other indeede there were that proceeded a little further and put them from the communion of the Church that would liue in Matrimoniall society but the Bishops in the Councell of Turon thought good to moderate that extremity and onely to keepe them from further promotion and sacred imployment and with them the Bishops in the fifth Councell of Orleans agree So that these Bishops though inconsiderately restraining marriage yet durst not pronounce the marriages of Church-men voyde as our Aduersaries now do neyther did they for ought I can read force men to make any vow of continence For though some of them required a promise of liuing single yet was it no vow seeing a promise made to men is farre different from a vowe which is a promise made to God And many of them as it may seeme vrged such as they admitted into the Ministery to no such promise at all but receiued them in such sort that they should so lōg be imployed as they would refraine that if they pleased to marry they should still injoy the Communion of the Church but should not be imployed in sacred function any longer Touching the promise which some required the second Councell of Toledo prescribeth that at eighteene yeares of age they of the Cleargy shall resolue to marry or promise to containe that at twenty they shall be made Subdeacons The Councell of Ancyra prouideth that if Deacons shallprotest when they are ordained that they will not liue single but will haue wiues they shall be permitted to marry and yet keepe their places But if professing that they will containe they betake themselues to former or new marriages they shall inioy the Lay-communion but shall be put out of the Ministery and Cleargy Whereby it appeareth that there was no vniforme obseruation in the promise of continencie that was required seeing the one of these two Councels requireth it at eighteene yeares of age of such as were not yet Subdeacons and the other leaueth such as were to bee Deacons to their owne choyce at the time of their ordination nor that this promise was thought to make voyd the ensuing mariage seeing such as contrary to promise returned to the state of mariage were permitted to enioy the communion of the Church as Lay-men though in some places they were put out of the Ministery and Cleargy I say in some places because it appeareth by the Councell of Toledo appointing that such shall haue but the places of Lectors only that they were not wholy depriued of the honour of Cleargy-men in all places Afterwards indeed in the Ninth Councell of Toledo the Bishops finding that all their former indeauours preuailed not though they voyded not the mariages of Cleargy-men nor iudged them to be adulteries as our Aduersaries do yet they adjudged such as should be borne of such marriages to a kind of bondage and depriued them of that possibility of inheritance which formerly they might haue had But this was but the particular Decree of that prouinciall Councell and soe could binde none but those fewe Churches in those partes Neyther did it For long after heere in England as I haue shewed the Ministers of the church were publikely maried without any such wrong done eyther to them or their children And long after the restraint of Gregory the seauenth when this Decree of single life had in some sort preuailed they did still secretly marry and when they saw cause for the good of their children made proofe of their mariages Neither is it to be maruailed at that some particular Synodes in the west set on by the Bishops of Rome went about in some sort to restraine the lawfull Mariages of church-men lawfull I say both by the lawe of God and the resolution allowance practice of the greater part of the Christian Churches seeing they forbade those which euen in the iudgement of our aduersauersaries themselues I thinke cannot bee denied to haue beene lawfull If the widdowe or relicte of a Presbyter or Deacon shall ioyne herselfe to any man in mariage sayth the first Councell of Orleans let them after chastisement bee seperated or if they persist in the intention of such a crime let them be excommunicated Wherewith the
Epaunine Councell agreeth and the second Councell of Bracar saying If any widdow of a Bishop Presbyter or Deacon take an husband let no Cleargy-man nor no religious woman banquet with them neither let her euer communicate onely at the time of her death let the Sacraments of the Church bee administred vnto her Likewise the Councel of Antisiodorum decreeth to the same effect Neither can it be answered that these Councels forbid the widdows of Presbyters Deacōs Subdeacons to marry because during the life of their husbands vpon some voluntary parting they bound themselues by promise to liue continently For the Councell of Matiscon decreeth that if the wiues of Subdeacons Exorcistes or Acoluthes shall after their death ioyne themselues in marriage the second time they shall bee separated and thrust into the houses of Nunnes And yet these might lawfully liue with their husbands euen in the judgement of them that made this decree Neither were they any way induced necessarily to promise to containe Thus hauing seene where when and by whom the forbidding of the lawfull marriage of Presbyters entred into the Church in what sort it was vrged at the first how afterwards what contradiction it found how farre forth in the end it preuailed it remaineth that wee proceed to see what good followed vpon it Where first Aventinus telleth vs that after the restraint of Hildebrand vnder the honest name of Chastity the greatest part euery where without checke of punishment committed whoredomes incests and adulteries and that the Lawe of single life which offended the good was exceeding pleasing to impure companions who now for one wife might haue sixe hundred Harlots Neither is this the priuate conceit of Auentinus alone but all good wise men beare witnes with him that hee speaketh the truth say as much as he Bern speaking of the state of the Cleargie in his time saith Many not all truely but yet many vndoubtedly who neither canne bee hid they are so many nor care to bee hid they are so shamelesse many surely seeme to haue made the liberty in which they are called to serue as a fitte occasion to satisfie the flesh abstayning from the remedy of Mariage and powring forth themselues into all manner of sinfull wickednesses And in the same Chapter he saith That if wee digge downe the wall according to the wordes of the Prophet Ezechiell wee shall see horrible things in the house of God For after whoredomes adulteries and incests there are found the passions of ignominy and the workes of impurity and filthinesse Would to GOD saith hee those thinges that are most vnnaturall were not committed that neither the Apostles needed to write of them nor wee to speake and that no man would beleeue that so abominable lust did euer possesse the minde of man Were not those Citties which were the Mothers of this impure filthinesse long since condemned by the iudgement of God himselfe and consumed with fire Did not the fire of hell impatient of delay preuent the time and in a sort before the time consume that cursed Nation Did not fire brimestone and the sto◅mie tempest consume the very earth and ground it selfe as priuie to such confusions as should neuer so much as once bee thought of Was not all the whole land and ground it selfe turned into an horrible Lake Surely fiue heads of the Monster Hydra are cut off but woe is vnto vs innumerable moe are risen vp Who hath reedified those Cities of villany who hath inlarged the walles of impuritie and who hath spread out those venimous branches Woe woe the enemy of man-kinde hath scattered euery where round about the vnhappy reliques of that sulphureous burning and hath sprinckled the body of the Church with those execrable ashes hath filled some of the Ministers of the Church with that filthy stinking and impure running sore Saluianus in like sort in his booke of diuine Prouidence hath these wordes It is surely altogether a new and strange kinde of conuersion that some men talke of lawfull thinges they doe not and vnlawfull thinges they committe They refraine from mariage but refraine not from Rape What doest thou O foolish perswasion God forbad sinne not mariage your deedes agree not with your profession You should not bee the friends of enormous crimes who professe to doe the workes of vertue It is a preposterous thing that you doe it is not conuersion but auersion You that haue long since as the same is forsaken the worke of honest mariage cease at the last from sinfull wickednesse With these agree the Historians generally reporting that innumerable euills followed the prohibition of the mariage of Cleargie-men published by Pope Hildebrand that few liued continently though some counterfaited so to doe for filthie lucres sake and for ostentation and that many ioyned both periurie and adultery together and not contenting them-selues with an ordinary degree of wickednesse multiplyed their whoredomes and adulteries exceedingly Whereupon wee shall finde that many of the best learned most judicious worthiest men the Church had in latter times wished the Law of single life to be taken away euen as many resisted it when it was first made Durandus in his booke De modo celebrandi Concilii proueth by many reasons that it were fit that the libertie of mariage were againe restored to Priests in a Generall councell In the councell of Basill when exception was taken against the choice of Amedeus Duke of Savoy whō many thought fit to be Pope for that he had beene a maried man and had children it was answered by some of good esteeme that that was no exception and that haply it were much better that Priests were permitted to liue in mariage then restrained For that many of them might be saued in chaste mariage which now perish in their filthie and impure single life Aeneas Sylvius a great man in that councell who was afterwards Pope and named Pius the second in an Epistle to a friend of his who was in the holy orders of the ministery of the church yet desirous for the avoiding of fornicatiō to marry a wife writeth thus We suppose that you are not ill advised if when you cannot containe you seeke a wife though that should haue been thought on before you had entred into holy Orders But wee are not Gods neither can wee fore-see things to come Wherefore seeing things are come to this passe that you cannot resist the law of the flesh it is better to marry then to burne Yet cannot the Pope be perswaded to dispense with you but he standeth resolued to holde his seuere course still and thinketh it not fit to grant that to one which may be hurtfull vnto many If therefore you desire safely to marry you must expect some other Pope who may be more inclineable and yeelding And of this Aeneas Sylvius afterwards named Pius the second Platina and Sabellicus report that hee was wont
to say That they had no doubt reason to leade them so to doe that forbade the Marriage of Cleargy-men but that there were much greater reason now to leaue it free againe Baptista Mantuanus saith that many thought the Lawes against mariage to bee euill that they which made those Lawes had not sufficiently considered what the nature of man can beare that CHRIST neuer put so vnpleasant a Yoake vpon the neckes of men that this burden too heavie for the shoulders of men to beare hath brought forth many monstrous effects that it was a shew of Piety but indeede too great boldnesse that laide this burthen vpon the shoulders of men that it had beene more safe to haue gone that way wherein the divine Law directeth vs and to haue trode in the steppes of the Auncient Fathers whose life was better in marriage then ours that is single Ioannes Antonius saith in the time of the Primitiue Church it was lawfull for Presbyters and such as were entered into holy Orders to haue wiues so that they refrained from companying with them vpon the dayes wherein they celebrated that afterwardes in the Westerne Church they that were entred into holy Orders were commaunded to containe which commaundement hee sayth yeelded matter to ensnare the soules of many men and therefore hee verily beleeueth that as the Church brought in this precept of continencie so the time will come when the same Church will reverse and revoke it againe which revocation shall be agreeable to that of the Apostle who sayth Concerning Virgins I haue no commaundement but I giue advice With Antonius agreeth Panormitanus who proposing the question whether the Church may giue leaue to Presbyters to cōtract mariage or to liue in mariage as the Graecians doe aunswereth that hee beleeueth it may that he is assured it may in respect of them who are not tyed by vow implyed or expressed Which hee proueth because continencie in secular Cleargy-men is not of the substance of order nor prescribed by the Law of GOD. For that otherwise the Graecians should sinne and no custome could excuse them seeing no custome is of force against the Law of GOD. Neither doth hee onely thinke that the Church hath power thus to doe but professeth hee thinketh it were behoouefull and for the good and saluation of the soules of men that such as are willing to containe and to lead a life of higher perfection should be left to their owne will and that such as are not willing to containe should by the Decree of the Church be set free to contract marriage Alfonsus Veruecius as Andreas Frisius telleth vs discoursing of the words of Paul For the auoyding of fornication let euery one haue his owne wife sayth they containe no precept but a concession or graunt and affirmeth that by vertue of this grant euery one that cannot otherwise auoyde fornication may marry a wife And after certaine remedies prescribed to be obserued vsed by Presbyters that they may auoyde fornication at last confidently giueth counsell to him who hauing tryed all those meanes cannot containe rather to marry a wife and soe to prouide for his owne saluation then to commit fornication and so cast himselfe head-long into eternall death but yet perswadeth such a one to doe nothing without seeking the Popes consent hopeing that he will dispense in such a case seeing the power hee hath was giuen him for edification not for destruction I dare confidently say sayth Polydere Virgill that it hath beene soe farre from beeing true that this inforced Chastity hath excelled that which is in marriage that no sinfull crime hath brought greater disgrace to the order of the Ministery more euill to religion or made a greater and deeper impression of sorrowe in all good men then the staine of the impure lust of Priests And therefore haply it were behoouefull for the Christian common-wealth and for the good of them that are of that sacred order and ranke that at the last a publicke Lawe might bee made to giue leaue to Priestes to contract mariage Wherein rather they might liue honestly and holily without infamy then in most filthy manner defile themselues with this sinne of Nature And Bishoppe Lindan sayth Surely euen at this day it is lawfull to take chast and honest married men into the order of Priesthood which in my judgment might much better bee done in some prouinces of Germany then to set ouer them certaine most impure companions or any longer to endure and tollerate Knaues Apostataes and sacralegious Pastours With these agreeth Erasmus affirming that in his conceipt hee should not ill deserue nor take the worst course for the furthering of humane affaires the right informing of the manners of men which should procure liberty of mariage if it might bee both for Priestes and Monkes And therefore Sigismund the Emperour a lttle before the Councell of Basill began published a reformation of the Cleargy in which among other things this was one that forasmuch as more euill commeth by the forbidding of mariage then good it were better and more safe to permit Cleargy-men to liue in the state of mariage according to the custome of the Orientall Churches then to forbid them so to do In the Councell of Trent the Orator of Bauaria moued to the same purpose And Chemnitius reporteth from George the Prince of Anhault that Adolphus Bishoppe of Mersbergh his vncle would often say before euer Luther began to stirre that if there were a Councell hee would bee a perswader that Cleargy-men might be permitted to marry and professed that hee knew that many for the quiet of their consciences secretly contracted mariage with those women which they kept vnder the name of Concubines And surely euen the Popes themselues were content to winke at things in this kinde Georgius Cassander a man of infinite reading excellent iudgment and singular piety and sincerity and therefore soe much respected and honoured by Ferdinand and Maximilian the second that they held him the fittest man in the world to compose the controuersies in religion sent for him to come vnto them for the same purpose is clearely of opinion that howsoeuer some in ancient times forbad the marriage of Cleargy-men yet now it were fit and necessary that that lawe were abrogated first because it is found by wofull experience to bee the cause of many grieuous euils secondly for that the seuerity of Discipline and strictnesse in all courses of life that was in vse when this Lawe began first to bee vrged is cleane gone or much decayed euen in the opinion of all Soe that that which was fitte in those times may now bee most vnfitte Thirdly for that many godlie and learned men are thereby discouraged from entring into the Ministerie refusing to binde themselues to the obseruation of this lawe of single life whereby the Church looseth the benefitte of their labours fewe young men
Bishoppe For say they hee doth not reject the second mariage who hath often commaunded that it should be vsed For a woman sayth he is bound by the Law so long as her husband liueth but if her husband be dead she is free that she may marry with whom shee will onely in the Lord c. For if he haue thrust away his Wife and be joyned to another hee is worthie to bee reprehended and is justly subject to accusation but if force of death haue disjoyned his first Wife and Nature vrging haue compelled him to bee joyned to a second Wife his second mariage is proceeded not of his will but of casualty These things considered saith Theodoret I admit the interpretation of those which haue so vnderstood the place Neither doe Chrysostome and Theodoret only thus interpret the wordes of the Apostle but Theophylact also The Apostle saith he prescribeth that he who is to bee chosen a Bishop must bee the husband of one Wife because of the Iewes to whom Polygamy was permitted that is to joyne mariage with many together And Hierome maketh mention of this Interpretation The Apostle saith he was of the Iewes and the first Church of Christ was gathered out of the remaines of Israell He knew it was permitted by the Law and ordinary among the people by the example of the Patriarches and Moses to begette children of many Wiues vvhich thing also vvas permitted vnto the Priests and therefore hee commaunded that the Priests of the Church should not take vnto themselues the like liberty nor haue tvvo or three vviues at once but that they should haue one only vvife at one time And though he rather incline to another interpretation yet in his Commentary vpon Titus hee mentioneth this againe vvithout any signification of dislike and saith We must not thinke that euery one that hath beene but once maried is better then hee that hath beene tvvice maried but that indeed hee may better exhort to one onely mariage and continencie that can bring forth his ovvne example in teaching For other vvise if a young man marry a vvife shee dye vvithin a little vvhile after after her he marry a second vvhich vvithin a short time hee looseth also and then continue continent hee is to be preferred before him that liueth vvith one vvife till his olde age So that often-times if he that hath beene but once maried be preferred before him that hath beene tvvice maried his happinesse is chosen rather then his vvill And as sundry great and vvorthie Divines did soe interprete the Apostles vvords as to condemne Polygamie and not to exclude from the Ministery mentvvice maried so the practise vvas according there-vnto For hovv-soeuer many vrged the other Construction of the Apostles vvordes and excluded men tvvice maried from the holy Ministery yet others did not so And therefore Tertullian vvho vvas a Montanist and condemned second mariage in his booke of Monogamie interpreting the Apostles vvords of such as had maried the second vvife speaking bitterly against the Catholikes of those times saith the Holy Ghost fore-savv there should come some that should affirme all things to be lawfull for Bishops For sayth he how many are there among you that gouerne the Church which haue maried the second time insulting against the Apostles and not blushing when these vvords are read vnder them Hierome vvas of opinion that men twice maried might bee chosen to be Bishops or Presbyters if they maried both or one of their vviues before they vvere baptized Which vvas the case of very manie in those times seeing besides those who vvere conuerted from Paganisme manie that were borne of Christian parents put off their baptisme along time So that some were elected Bishops before they were baptized as we read of Ambrose Hereupon he saith the nūber of such as had bin twice maried yet vvere admitted into the holy Ministerie vvas exceeding great His vvords are these All the world is full of these Ordinations I speake not of Presbyters nor those of inferiour degrees I come to Bishops whom if I shall go about particularly to name I shall muster together soe great a nūber as will exceed the multitudes of them that were at the Councell of Ariminum And it appeareth by the Epistle of Innocentius to the Bishops of Macedonia that they thought as Hierome did that such as vvere not twice maried after Baptisme might be admited into the Ministery hovv often soeuer they had beene maried before It is true that Innocentius vvas of another minde and Austine likewise But Hierome vvho is vvont to spare no man that crosseth his conceipt calleth them Hypocrites and telleth them that they are like the Scribes and Pharizees that did straine at a Gnat and swallow a Camell that tithed Mint and Annis-seede but let passe the weightier things of the Lawe because they admitted such into the Ministery as had kept Harlots before their Baptisme and yet reiected such as had beene maried for that sinne is washed away in Baptisme and nothing else Rem nouam audio sayth hee quia peccatum non non fuit in peccatum reputabitur That is it is a new and strange thing that I heare because it was no sinne to haue a vvife therefore it shall be reputed for a fault and sin Whoredome Impiety against God parricide incest and the sin against Nature are purged and washed away in the Baptisme of Christ but this that a man hath had a vvife sticketh fast vnto him still So are the filthy stewes preferred before the honourable and vndefiled mariage-bed Let the Pagans heare vvhat the Haruestes of the Church are out of which our Barnes are filled Let the Cathecumens who are not yet baptized heare likewise and let them take heed they marry no wiues before baptisme neither enter into the state of honest mariage but let them giue themselues to all impurities only let them take heed of the name of mariage least after they shall beleeue in Christ this may prejudice them that sometimes they had not concubines nor Harlots but lawfull vviues Zonaras in his exposition of the Canons of the Apostles followeth the Opinion of Hierome and so doth Sedulius Scotus and Anselme as Sixtus Senensis reporteth And this opinion vvas very generall as it appeareth by Ambrose who though he disliketh it yet saith exceeding many did approue it So that to resolue this point wee see some vnderstood the words of the Apostle as ment against Polygamie only or the hauing of many wiues at once and not successiuely and that accordingly many were permitted to gouerne the Church that hadbin twice maried that of them that vnderstood the words of the Apostle as ment of the not hauing of more wiues then one successiuely some excluded only such as had more thē one wife after baptisme others all that had bin twice maried either before or after But we shall find that they who generally excluded all them that
had bin twice maried frâ—… entring into the Ministery had no good reason leading them so to doe For neither is he alwaies better that hath beene but once maried then he that hath beene twice maried as I haue shewed out of Hierome neither canne he alwayes better exhort to continence for how canne hee exhort others to liue continently and not to marry the second time or after the death of their wiues that himselfe in his widow-hood committed Adultery or liued as a whore-monger seeing the Apostle willeth both men and women rather to marry the second third or fourth time then to burne in lust and to commit adultery or fornication There is therefore a third reason yeelded of this pretended prohibition of marying a second wife after the death of the first which is mysticall and taken from a kinde of Sacramentall signification which must be found in them that are to be admitted into the holy Ministery of the Church And surely either this reason must preuaile or none for if it were some morall defect and imperfection that debarreth men twice maried from entering into the Ministery or for that it is a signe of incontinency to haue beene twice maried it might be washed away in Baptisme as well as Whoredome and other Crimes which yet these men deny Let vs see therefore what force there is in this Reason of mysticall signification The mariage of the Fathers in the time of the old Law saith Saint Augustine by their many wiues expressed and figured those Churches out of the many Nations People and Kinreds of the world that were to ioyne themselues vnto Christ in Spirituall mariage at his comming but the mariage of Christians figureth specially that perfect vnity that shall bee in Heauen of all faithfull and holy ones both with Christ and amongst themselues This is Augustines reason and this the Schoole-men vrge But it is strange that men of Learning should stand so confidently vpon so weake a ground For if the expressing of the vnity betweene Christ and the Church his Spouâ—…e by the vndeuided vnity that is betweene one man and one woman be necessarily required in him that is to be chosen a Bishop or Presbyter then of necessity every one that desireth to be a Bishop or Presbyter must marry a wife that so his mariage may expresse the Spirituall mariage betweene Christ and the Church Nay seeing Christ neuer withdraweth himselfe from his Church but daily begetteth sons and daughters of her vnto God each Bishop must haue a wife and company with her continually that so by the matrimoniall vnity that is betweene him and his wife hee may expresse the vnity that is betweene Christ and the Church Their answere hereunto is that as Christ is a Husband so hee is a Virgin and that therefore a man may beare an expresse resemblance and representation of Christ by Virginity as well as by Mariage So that it sufficeth if either hee bee a Virgin or haue beene but once maried that is to be thought capable of Ecclesiasticall honour But this answere vvill not serue the turne For though a man bee no Virgin as Hierome professed of himselfe that hee vvas not and as it is euident Augustine vvas not in that he had children borne vnto him yet it is not necessary in the iudgement of our Aduersaries that such a one should marry a vvife to make himselfe capable of Ecclesiasticall honour Whence it followeth that there is no necessity of Representing either the Virginity of Christ or his matrimoniall Coniunction vvith the Church by the Virginity or mariage of such as are to be admitted into the holy Ministery Besides this it is not enough to expresse the Vnity betweene Christ and the Church that a man marry but one vvife but it is required also that he defile not himselfe by being ioyned vnto harlots but that he keepe himselfe intirely to his owne vvife For so it is betweene Christ and his Church vvho not onely hath no other wife or spouse but the Church of the faithfull but also so intirely loueth her that hee giueth no part of his loue to any stranger So that hee that marying but once hath either before or after such mariage committed adultery or fornication doth not expresse the vnity that is betweene Christ and the Church And yet our Aduersaries that are so peremptorie against such as haue beene more then once maried set open the doores to let in both Whoremongers and Adulterers into the Church and house of God And therefore the wordes of Hierome may rightly be applyed vnto them That they tithe Mint and Annisseed and omitte the weightier things of the Law that they straine at a Gnat and swallow a Camell rejecting them as vnworthy that haue not offended and admitting such as haue justifying the sinner and condemning the Innocent But that wee may perceiue the weakenesse of this mysticall Reason wee must obserue that our adversaries admit none into the Ministery that haue beene maried vnlesse either their wiues bee dead or by consent of their wiues they resolue to containe renouncing that power and interest the man hath ouer the body of his wife and so indeed ceasing to bee husbands So that if their Presbyters and other Cleargy-men haue resemblance of CHRISTS mariage with the Church in respect of their mariage it is while they are no Cleargy-men but meere Laymen Now how-soeuer it may be required of them that are to bee admitted into the Ministery that they haue not beene scandalous before their enterance yet I thinke it is not required that they haue beene cleare representations or figures of CHRIST but this is to bee looked for afterwardes when they supply his place Wherefore wee may assure our selues that this was not the reason that moued those to debarre men twice maryed from entering into the Ministery that so did but partly a mis-vnderstanding of the Apostles words partly for that as Duarenus noteth though often marying bee permitted both by Gods Law and mans Law yet the olde Fathers did not greatly like it as arguing immoderate incontinency in them that so doe Whereupon we shall finde that in auncient times they were all put to penance that maryed the 2d time though Lay-men and neuer intending to enter into the Ministery The wordes of the Councell of Neocaesarea are these Concerning such as often take them wiues and such as are often marryed it is ordered that they shall obserue and fulfill the time of the penance which is prescribed vnto them yet so as that their conversation and faith may shorten the time And the same Councell forbiddeth a Presbyter to bee present at the mariage-feast of them that are the second time maryed seeing it is prescribed that they must bee put to Penance that marry the second time And asketh what Presbyter that is that will for a mariage-feast consent to such mariages And another Canon forbiddeth such mariages to be blessed in the Church
The councell of Laodicea provideth in this sort touching them that marry the second time Concerning them that according to the Ecclesiasticall Rule are freely and lawfully joyned in the second mariage and haue not secretly so joyned them-selues It is fit that for some short time they giue them-selues to prayer and fasting which being past by a kinde of Indulgence they may be restored to the Communion The Author of the vnperfect worke that goeth vnder the name of Chrysostome proceedeth a little farther in this sort The Apostles saith he commanded to enter into the second mariage for the avoyding of fornication For according to the precept of the Apostle it is lawfull to take a second wife but according to the rule and prescription of Trueth it is indeed Fornication This conceipt grew so farre that the Councel of Nice was forced to make a Canon that the Catharists should not be receiued into the fellowship of the Church vnlesse they would communicate with such as fell in the time of persecution with such as had beene twice maryed whereby it appeareth that some rejected them as though they might not haue beene receiued into the Church no not after Penance So that to conclude this point touching Digamie it is not the hauing of more wiues than one successiuely that the Apostle condemneth but the hauing of more wiues at once Three reasons are brought by our Adversaries to proue the contrary but they will be found too weake if we examine them The first is that Polygamie or the hauing of many wiues at once was not in vse in the Apostles time that therfore the Apostle had no reason to forbid it but this may easily be refuted by good authorities Your Masters saith Iustine Martyr speaking to the Iewes euen to this day suffer euery one of you to haue foure or fiue wiues in his Apologie he vnderstandeth by Digamie the hauing of more wiues then one at one time not successiuely for hee saith they which according to mans Law doe enter into Digamie or second mariages are sinners according to the Doctrine of our Teacher and Master And Theodoret sayth In former times both Iewes and Gentiles tooke vnto them in mariage many wiues Their second reason is this The Apostle requireth that a widdow must haue beene the wife of one husband and his meaning must needes bee that she must not haue had more husbands then one successiuely Therefore when hee prescribeth that a Bishop must be the husband of one wife his meaning is that hee must not haue had more then one wife successiuely the forme of speach being the same That when he speaketh of widdowes hee meaneth that they must not haue had more husbands then one successiuely they proue because howsoeuer Men haue sometimes had more wiues then one at the same time yet Women neuer had more husbands and hereupon they charge vs with intollerable impudencie violent wresting of the Scriptures and bringing such an interpretation of the Apostles words as neuer came into any wisemans cogitation before when wee say hee repelleth such from entering into the order of widdowes as haue had two husbands at once and not such as haue beene twice maried But if it please them to giue vs leaue wee will shew them that they are too violent and say they know not what For wee thinke nay we know it hath bene heard of that a woman should haue two husbands at one time yea that both amongst Iewes and Gentiles in former times women forsaking their husbands or forsaken of them without iust cause haue married againe which the Apostle might iustly condemne and debarre such as had so done from entring into the order and ranke of sacred Widdowes Neither is it hard to shew that our interpretation hath beene thought of and approued more then a thousand yeares agoe by men of as great wisedome as our great maisters that thus insult ouer vs. For Theodoret vpon these very words of the Apostle writeth thus Hereof also it is manifest that he reiecteth not second mariages but decreeth that they liue chastly in matrimony for hee which before hath established the secōd mariage by law hath not here forbidden her which hath bin twice married to obtaine bodily reliefe And Theophilact likewise sayth The Apostle requireth Monogamie of her that is to be admitted into the company of widdowes that is that shee haue beene coupled but to one husband at once as a signe of honesty chastity and good manners Concerning these Widdowes two things are to be considered First hovv and in what sort they were imployed by the Church Secondly how farre fortth they were tyed not to leaue the Church-seruice and to marryagaine Touching their seruice it was first and principally about women that were to be baptized for their instruction and the addressing of them-selues to that Sacrament and the sacred Rites of the Church accompanying the same as appeareth by the Constitutions of Clemens it being more fitte for them to haue priuate and often accesse vnto them then for men Which thing also Epiphanius sheweth calling them by the name of Diaconesses Secondly the attending and taking care of the sicke and impotent Touching the second point wee suppose that these widdowes being of great Age destitute of all outward supportes seeking reliefe of the Church and dedicating themselues to the seruice thereof did by this very act professe and make knowne their purpose of continuing in that estate of Widdowhood and performing such seruice as to them any way appertained And therefore the Apostle condemneth them that after such profession made waxed wanton against Christ sought to put themselues out of the holy Ministery seruice they had dedicated themselues vnto to returne to Secular courses of life againe These according to the iudgment of Epiphanius were subiect to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is just dislike and blame and were to be condemned for their leuity and inconstancie but not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to the condemnation of eternall death and destruction if declining adultery and other like vncleanenesse they choose rather to marrie then to defile themselues with such impurities And Augustine resolueth that their marriage notwithhanding any profession they seeme to haue made to the contrary is not to be condemned as euill or to be dissolued but that onely their breach of promise made to God and his Church and their falling from their purpose is to bee disliked and condemned Thus do these learned and holy Fathers resolue touching such widdowes as the Apostle speaketh of And Peter Lumbard vpon these words of the Apostle in like sort adding that they breake their first faith euen that they professed in baptisme in that violating so solemne a promise and turning away so scandalously from the calling they had voluntarily put themselues into they seeme to forget and cast from them the very faith and profession of Christians Soe
point I would desire him therefore to tell mee if hee can wherein I informed him amisse as hee saith I did for first I shewed that there was an Auncient custome of commemorating the departed of rehearsing their names and offering the sacrifice of praise for them to expresse the assurance Christian men haue of the immortality of the soule and their hope of the resurrection Secondly that this sacrifice of the Eucharist that is of praise and thankesgiuing was offered for the Patriarches Prophets Apostles Martyres and the blessed Mother of Christ and euery soule at rest in the faith of Christ for proofe whereof I produce the Liturgy that goeth vnder the name of Chrysostome Thirdly that the Auncient prayed for the soules of men in their passage hence and entrance into the other world Fourthly that they prayed for the resurrection publique acquitall in the day of judgment and perfit consummation of the departed all which customes and obseruations I allow and approue Fiftly that some prayed for the remission or mitigation of the paines of men in hell Sixtly that some other out of a conceipt that there is noe iudgment yet passed and that none of the iust enter into heauen till the resurrection prayed for their admittance into those Heauenly Pallaces and into the presence of God but that none of the Ancient euer prayed to deliuer men out of purgatory What collusion or what vnfaithfull dealing doth Maister Higgons finde in any of these passages yet the faithlesse and perfidious Apostata hauing as he sayth experience of my vnfaithfull dealing directed himselfe to foure considerations whereof the first is that it is vanity in vs Protestants to accept and refuse the Liturgy of Chrysostome at our pleasure the second that Chrysostome did pray for the dead the third that it was by way of thankesgiuing and not of petition that the Church offered sacrifice to God for the Patriarches Prophets Apostles c. the fourth that in the Liturgie of Chrysostome there is prayer for the dead To the first of these wise considerations I answere that wee doe not accept and refuse the Liturgie of Chrysostome at our pleasures but that wee admitte it so farre forth onely as wee finde the thinges it hath in it confirmed out of the indubitate writings of the Auncient and in other things relie not much vpon the credit of it Now that which I alleadge it for hath proofe out of Epiphanius and others and therefore I might rightly alleadge it as I did and doubt of the credit and authority of it in some other thinges To the second wee say Chrysostome did pray for the dead not to deliuer them out of Purgatory whereof hee neuer dreamed nor any Greeke Father that euer liued but in such a sort as Maister Higgons dareth not pray namely for the ease of men in hell Chrysostome sayth Sixtus Senensis in his three and thirtieth Homilie vppon Mathew interpreting these words The damsell is not dead but sleepeth treating of the care that is to be taken for the dead fell in a sort into the opinion of them who thinke that the suffrages and prayers that are made here in the Church doe profit as well those that are damned in hell as those that enjoy eternall glory For there hee hath these words If many barbarous nations doe vse to consume in fire together with the dead the things that pertaine to them how much more oughtest thou to deliuer to thy sonne departed such things as hee possessed not to bee burnt to ashes but that they may make him more glorious Supposest thou that hee went hence defiled with spottes and staines giue vnto him the things he had when he liued that he may wash away those spots Supposest thou that he departed in righteousnesse giue them to him for the increase of his reward And againe that prayers and oblations doe bring some refreshing to them that departed hence without repentance the same Chrysostome seemeth to shew in his third Homily vpon the Epistle to the Philippians where he speaketh to them that bewaile the dead more then is seemely in this sort Bewayle them that died in the midst of great riches and procured with their riches no consolation to their soules who when they had power to wash away their sinnes would not so do let vs weepe for those but with seemely modesty let vs helpe them what wee can let vs procure vnto them some helpe though small yet let vs helpe them but how or in what sort let vs pray and exhort others to pray for them let vs without ceasing giue almes to the poore for them this thing hath some comfort doubtlesse c. To the third consideration I say that the Auncient offered for the Patriarches Prophets Apostles c. by way of thankesgiuing principally but in a sort also by way of petition which this good man also confesseth and bringeth Gersons authority to proue they might do soe who sayth that as it is not absurdly deliuered by the learned Diuines that there is an addition or increase of accidentall felicity in the Saints soe it is not inconuenient if in this respect also we recommend them to God in our Deuotions To which purpose it seemeth to bee that Gregory ordaineth that men shall pray in this sort in the sacred mysteries of the Eucharist We haue receiued O Lord the diuine mysteries which as they profit thy Saints for their glory so wee beseech thee that they may profit vs for our health And Chrysostome willeth the liuing parents to giue something out of their substance to their children departed though they suppose they are departed in the state of righteousnes for the increase of their reward Touching the fourth and last consideration of this considerate and aduised young man we confesse that Chrysostome or the Author of the Liturgie that goeth vnder his name whosoeuer he was teacheth men to pray vnto God to remember all them that are falne asleepe in the hope of the resurrection of eternall life and to make them to bee at rest where the light of his countenance is seene But that this forme of prayer must bee vnderstood in the same sence that the other in the Missal is wherein men are taught to pray to God to deliuer the soules of all faithfull ones departed from the hand of hell from the deepe lake and from the mouth of the Lyon that the lowest hell swallow them not vp and that they fall not into the dungeons of vtter darkenesse or else as proceeding from that opinion that Sixtus Senensis speaketh of that the soules of the Iust are not in heauen-happinesse till the resurrection and not of any deliuerance out of Purgatory For there is not any the least signification of the desire of easing men temporally afflicted in another world expressed in any prayer found in Chrysostomes Liturgie Neither doth it any way contrary any thing that wee professe that hee teacheth men to pray to God to graunt
commendation and commemoration then vsed was at the Altar but we haue no alâ—… 2. in the holy sacrifice but we admit no sacrifice 3. with intention to relieue the dead but we haue no such intention For answer whereunto I say briefly for he deserueth no large answer that we haue altars in the same sort the Fathers had though we haue throwne downe Popish Altars that wee admit the Eucharist to bee rightly named a sacrifice though we detest the blasphemous construction the Papists make of it And lastly that the Fathers did not intend to relieue all them they remembred at the Altar no more doe we that they accompanyed their friends soules going out of their bodies to stand before God with their prayers and good wishes that they prayed for their resurrection publique acquitall in the day of CHRIST perfit consummation and so doe we that they neuer knew any thing of Purgatory nor neuer prayed to deliuer any one froÌ„ thence no more doe we that therefore D. Humphrey might well impute phrensie to the Romanists as challenging the Fathers in this other points whereas they are destitute of all defence from them That which he interlaceth of froathy volumes in which we silly men for lacke of his direction spend our time is lesse to be esteemed then any bubble or froath vpon the water for all men know that this Church neuer wanted worthy men matchable with the proudest of the adverse Faction in the study of the Fathers Councels Histories and Schoolmen neither is there any decay of these kindes of study now thanks be giuen to God as both our friends enemies I thinke will beare vs witnesse Thus doth this Champion end the first part of his first booke hauing plaide his prizes very handsomely as you see §. 1. IN the second part first hee indeavoureth to proue the perpetuall visibility of the Church which he saith I teach sincerely and effectually though with some mixture of corruption in my Discourse concerning the same but telleth vs not what those corruptions be and therefore I know not what to say to him till I heare farther from him Secondly he laboureth to shew that the visible Church is free from damnable errour which we willingly yeeld vnto but that which he addeth touching the not erring of Generall Councels is not so cleare as it appeareth by that which I haue elsewhere noted out of Picus Mirandula and Waldensis There is extant an excellent conference between Nicholas Clemangis a certaine Parisian Schooleman touching this point wherein he vvilleth him coÌ„sideratly to think vpoÌ„ it lest as he thinketh it to be a matter of rashnes to affirme that Generall couÌ„cels may eâ—…re so likevvise it be not altogether free froÌ„ temerity rashnes pertinaciously to defeÌ„d that general couÌ„cels cannot erre vnles it vvere proued by most stroÌ„g authorities or certain reasons farther addeth that though it vvere most certainly proued that councels cannot erre yet it vvere not fit for them that meet in councels to rely vpon this persvvasioÌ„ lest vnder the shadovv vpoÌ„ the occasioÌ„ of this coÌ„fidence they might proceed vvith lesse coÌ„sideratioÌ„ and more lightly then they should but to make vs doubt that Councels may erre sometimes in their determinations he bringeth sundry reasons whereof one is that the most part of men that are in the Church Hee speaketh of the Church in his time are meerely carnall seeking the thinges of the world and no way sauouring the things of God or regarding the good of the Church that these men are reputed the wisest and most sufficient to manage the affaires of the Church that when Councells are to bee holden either they are chosen or put themselues into such imployments And consequently that things being carried in Councels by voyces there is little reason to expect any great good either for the due setling of the perswasion of men in matters of faith or the reformation of such thinges as are amisse in matters of Discipline and manners Whereupon hee telleth of the ill successe of the Councell of Pisa and of another called at Rome by Balthazar then Pope Into the midst whereof an owle came flying making an horrible noise and satte vpon a beame in the midst of the roome where the Synode was holden as shee had beene President of the assembly and could not bee made to giue place till shee was beaten downe dead yea concerning the Councell of Constance wherein the long-continued Schisme by reason of the Anti-pâ—…pes was ended and the peace of the Church restored hee saith that many thinges fell out in it which were not fruites of the spirit but workes of the flesh as contentions emulations dissentions sectes clamours out-cries mockings and the like But of the erring of Councels I haue else-where treated at large therefore will not insist vpon the repetition of the same thinges in this place Onely lette vs heare what master Higgons canne say for their not erring He thinketh to strike the matter dead with the resolution of Gerson a man as hee saith highly aduanced by me It is true that I esteeme of Gerson as of a most learned iudicious godly man that mourned for the confusions hee saw in the Church in his time that reproued many abuses gaue testimony to many parts of heauenly trueth then contradicted by those carnall men of whom Clemangis speaketh who counted gaine to bee godlinesse and scorned all that liued as beseemeth Christians traducing them as hypocrites and I know not what else Yet I thinke no man will inferre vpon any commendation that I haue giuen him that I must of necessity imbrace as true whatsoeuer hee saith Waldensis is a man highly esteemed by our Romanistes yet will they not allow his opinion that Councells may erre Alphonsus á castro Adrian the Pope and other who teach that the Pope may papally erre are highly prized by them yet will they not graunt that the Pope may erre as they teach but what is it that Gerson saith surely that Whatsoeuer the Pope and a Generall Councell of the whole Church determine must bee receiued as true It is true indeede that hee saith so but it appeareth by the words immediately following that he speaketh not of a Generall Councell consisting of the Bishoppes of the West onely such as was the Councell of Trent in our time But of a Generall Councell consisting both of Greekes and Latines and therefore he saith if the Grecians dissenting from the Latines in the article of the proceeding of the holy Ghost and not admitting the determination of the West Church shall say that the Councell that defined that the holy Ghost proceedeth from the Father and the son was not truely Generall that they were not duly called to the same and consequently that notwithstanding their dissenting they are not to be iudged pertinacious obstinate and subiect to the curse it were diligently to be considered what they would say or some fitting meanes were to
be found out that all thinges might bee brought to an agreement without persisting in a peremptory proofe of the same article against them for that men disposed to resist would hardly euer bee conuinced in this point And further hee wisheth men to thinke vpon it whether as some determinations of doubtes and questions passed and agreed on in Paris are saide to binde none but those that are within the Diocesse of Paris so it may not bee said in like sort that the determinations of the Latine Church binde the Latines onely and secondly whether that which is defined and holden as an article of faith â—…ay not bee made to bee no article by bringing thinges to the same state they were in before any determination passed Which thing he exemplifieth in a Decree of Bonifacius voyded by one of his successours To what purpose Master Higgons alleadgeth the opinion of Gerson touching the not erring of Generall Councels I cannot tell for I am well assured neuer any such Councell as yet approued Purgatorie and Prayer to deliuer men out of it nor I thinke euer will But whatsoeuer we thinke of Councells there is no question to bee made but that the Church is free from damnable errour as master Higgons in the title of his chapter vndertaketh to proue But whether it be free from all ignorance and errour as he seemeth in the discourse following to inforce it is not so cleere neitheir doth that text of Saint Paul touching the House of God which is the Church of the liuing GOD the pillar and ground of trueth nor any other authority or reason brought to that purpose proue the same and particularly touching that place of Saint Paul to Timothie it is euident the Apostles wordes are to bee originally vnderstood of the Church of Ephesus and that he maketh the glorious title of pillar and ground of truth common to that particular Church with that which is vniuersall and consequently that this title proueth not euery Church or society of Christians to which it agreeth to bee free from errour vnlesse wee will priuiledge all particular Churches from danger of erring If any man doubt whether the Apostle giue the title of pillar ground of trueth to the Church of Ephesus it is easily proued by vnanswerable reasons For as Lyra writing vpon the wordes of the Apostle rightly noteth The Apostle writeth to Timothy and giueth him directions that hee may know how to behaue himselfe in the Church of God that is how to order and gouerne it Now the Church which Timothy was to order and gouerne was not the vniuersall Church but the Church of Ephesus therefore the Church wherein he was wisely to behaue himself was but a particular Church and the same Church in which the Apostle directeth him how to behaue himself he calleth the Church of the liuing God the pillar ground of trueth therefore he giueth this title to a particular Church though hee restraine it not to it as master Higgons vntruly saith I doe so that I haue not eluded the grauity of this testimony as hee is pleased vniustly to charge me but I giue the right sence of it whence it followeth that seeing particular Churches may bee said to bee pillars of trueth this title doth not proue that society of Christian men to which it agreeth to bee free from all errour From the reprehension of our opinion in that wee thinke the Church subiect to some kinde of errour hee falleth into a discourse touching the confusions of Protestants admitting innumerable sectaries into one vast and incongruous Church which hee saith is a meere Chymera thrust together and fashioned in specificall disproportions and hence he saith it is that I laying the foundation of my Babell feare not to say that the Churches of Russia Armenia Syria Aethiopia and Greece are and continue partes of the true Catholique Church For answere whereunto I say that wee doe not admitte any Sectaries into the Communion of the true Catholicke Church much lesse innumerable Sectaries for wee admitte none into the Communion of our Churches but such as receiue all the lawfull Generall Councells that euer were holden touching any question of faith the three Creedes of the Apostles of Nice and Athanasius and whatsoeuer is found to haue beene beleeued and practised by all not noted for singularity and nouelty at all times and in all places So reiecting Arrians Zuenchfeldians Anabaptistes Familistes and all other like monsters Touching the differences betweene the Churches of England Denmarke Zueden Germany France c. They are not specificall as this bad Logician fancieth but imaginary or meerely accidentall And for the Churches of Greece Russia Armenia Syria Aethiopia agreeing in all the thinges before mentioned it is most strange that this Schismaticall fugitiue should dare vtterly to reiect them from the vnity of the Catholicke Church and to cast into hell so many millions of soules of poore distressed Christians for so many hundred yeares enduring so many bitter things for Christs sake in the midst of the proudest enemies that euer the name of Christ had That all these admitte the Doctrine of faith agreed on in all the lawfull generall councels that euer were holden the three Creeds and the whole forme of Christian doctrine catholickely consented on and that they reiect and condemne all the heresies condemned by Augustine and Epiphanius it shall be proued if Higgons or any other smatterer of that side shall goe about to improue it It is true indeede that the Armenians refused to admitte the Councell of Chalcedon but it was vpon a false suggestion as I haue else-where shewed And it is most certaine that they condemne the heresie of Eutiches as likewise those other that were condemned in the Fift and Sixt councells and though the Grecians seeke to avoide the euidence of that part of Athanasius Creede touching the proceeding of the holy Ghost yet doe they not deny the Creed it selfe and my Gerson as Master Higgons is pleased to call him thinketh it were better to desist from the strict vrging of the allowance of thaâ—… determination of the Latines touching the proceeding of the holy Ghost that both the Churches might bee reduced to vnity then peremptorily to insist vpon the proofe of it seeing men disposed to resist will very hardly euer bee conuinced so that hee doth not thinke as Master Higgons doth that the not admitting of this Article as defined and determined by Athanasius casteth men into hell for then Saint Iohn Damascene should bee damned who denieth the proceeding of the holy Ghost from the Father and the Sonne after the publishing of Athanasius Creed Thus doe wee moderate our censures not daring to cast all into hell that dissent from vs in some particular points not fundamentall as the Romanists doe yet doe wee not thinke that euery one may bee saued in his owne sect and errour whatsoeuer it bee for wee exclude all such out of the communion of
if hee remitte any thing of it he must leaue it in them still In this life God may worke men to a iudging of themselues so that they shall not neede to be so chastised and iudged of him as otherwise they should be and so wee may pray God to ease their afflictions but after this life when there is no more time nor place left for repentance or conuersion to God it is not so If it be said that the punishments of them that are in Purgatory in that they are medicinall for the purging out of sinne are not to bee diminished but that something may bee remitted of the extremity of them in that they are satisfactory he answereth as wee also doe that after the remission of sinne repented of there is no satisfaction needfull for the pacifying of Gods wrath and that all punishments that are inflicted are but to make vs know throughly what it is to offend God to plucke vppe the roote take away the remainders preuent the occasions and to stoppe the re-enterance of it againe By this which hath beene said wee may see how aduisedly and truly Master Higgons saith that the Greeke Church generally doth beleeue Purgatory but hee will proue it doth by the censure of the Orientall Church vpon the Augustane confession Concerning this censure the Authour of it was Hieremias Patriarch of Constantinople who hath written many thinges very preiudiciall to the state of the Romish Religion for he denyeth the supremacy of the Bishoppe of Rome and maketh the Church of Constantinople the chiefe of all Churches hee defendeth the lawfulnesse of Ministers mariage hee condemneth the communicating in one kinde alone and the consecration of vnleauened bread Hee denyeth that the Saintes heare our prayers besides some other things of like nature But touching Purgatorie hee hath no word It is true indeede that hee alloweth prayer for the dead but to another purpose and not to deliuer men out of Purgatory as this seduced Nouice hath beene misinformed For hee seemeth in part to be of the same minde that Theophylacte is of who thinketh that they who die sinners are not alwayes cast into hell but that they are in the power of God that hee may cast them into hell or keepe them from it and deliuer them if he please Whereupon hee noteth that Christ doth not say feare him who after hee hath killed the body doth cast into hell but can cast into hell and this hee saith as he professeth because of the oblations and almes giuen for the dead which greatly profit euen them also that die in grieuous sinnes For though this Hieremias deny that the Saints in heauen pray for men dying in mortall sinne God having excluded them from his mercy and in a sort pronounced that though Noah Iob or Daniell should entreat for them they should not deliuer them yet he saith such as dye in the middle course of penitencie and not hauing fully purged out their sinnes may be relieued by prayer and mediation if such prayers and intreaty be made for them while the judgment yet continueth and before the sentence be pronounced for so soone as the solemne sitting shall be dissolued and euery one carried into the place of punishment designed and appointed for him there neither is nor neuer shall be any mediation for him Whereby it appeareth hee extendeth the benefitte of these praiers onely to the keeping of men out of hell that might bee cast into it and no way to the releeuing of soules afflicted with temporall paines as Maister Higgons vntruly reporteth So that hee agreeth with Theophylacte in that hee thinketh meâ—… who otherwise might iustly be cast into hell may be stayd from comming thither if request be made for them in time and seemeth to dissent from him in that hee will not extend this mercy of God to any dying without some beginnings of repentance whereof the other maketh noe mention in which restraint yet hee dissenteth from himselfe who produceth and alloweth the testimony of Damascene reporting Gregories deliuering Traian who dyed in infidelity our of hell Teclaes deliuering of Falconilla who dyed an Idolatresse and sundry other things of the same kind Thus we see the Graecians being a great and principall part of the Church of God deny Purgatory not in respect of the name or some circumstance alone but euen in respect of the thing it selfe notwithstanding any thing Maister Higgons can say to the contrary and therefore it was more then ordinary impudencie in him to say that none but Aerians Henricians and Waldensians did euer simply and absolutely deny Purgatory and all his discourse grounded vpon this false surmise is vaine and idle For let the Aerians Henricians and Waldensians bee what they will it little concerneth vs for wee deriue not our deniall of Purgatory from them but from the Fathers and the principall parts of Gods Church in all ages That which hee hath against Luthers marrying a professed Nunne and Saint Augustines dislike of such mariages doth but argue the distemper of his idle braine For first it is besides the purpose and maketh nothing to the matter in hand Secondly it clearely confuteth the errour of the Romanistes who thinke mariages after vowes made to the contrary to bee voyd which false conceipt Augustine largely refuteth Thirdly he belyeth Augustine for he doth not say the mariage of such as haue vowed the contrary is euill much lesse that it is worse then Adultery but that the falling from the good purpose and resolution they were entred into is worse then adultery which falling is found amongst the Romish Votaries more then any where else in the world their houses of Nunnes as Clemangis who knew the state of those Cages well enough testifieth being for the most part nothing else but stewes of filthy harlots Now though it bee worse then simple adultery to breake a vow and burning in lust to wallow in all impurity yet is it no way ill for men or women thus surprised to betake themselues to the remedy of lawfull mmariage And therefore I mince not the matter as this mincing Fugitiue is pleased to say I do but truly report the judgment of Augustine who indeed misliketh and reproueth rash vowing without full purpose and due care of performing the same afterwards as a grieuous euill and yet alloweth ensuing mariage as lawfull honourable and good contrary to the impious conceipt of the Romanists condemning the same What is to be thought of Luther and such other as maried after vowes of single life I haue elsewhere shewed whether I referre the Reader I haue likewise proued at large the lawfulnesse of Luthers ministery notwithstanding all the corruption that was in the Church wherein hee receiued it and the tyranny of Antichrist endeauouring to lay all waste and therefore the idle glaunces of this silly fellow are to be contemned as words of vanity especially seeing
away and this was said by the Auncient but now it is commonly holden that many carry venial sinnes with them out of this world euen in respect of the staine and fault Caietan agreeth with those Auncient Diuines that this Author speaketh of his words are these Patet quòd nec pro fomite purgando qui etiam in baptizatis remanet nec pro reliquis quibuscunque nisi satisfactione debit â pro commissis velomissis poenae sunt purgatoriae sicut nihil acquirit grave ex remotione prohibentis sed iuxta pristinam gravitatem tendit ad proprium locum it a anima ex remotlone prohibentis iuxta sortitam prius charitatem in coelestis patriae mansionem sibi paratam intrat That is It is evident that Purgatory paines serue neither for the purging out of the remaines of concupiscence which still abideth euen in the Baptized nor for the taking away of any other thing whatsoeuer but onely for the satisfying for the sinnes of omission and commision that are past and therefore if that bee once performed as a heauy thing when that is taken away which hindered getteth no new quality or vertue but by force of that waight and heauinesse it formerly had goeth to the proper place where nature hath appointed it to rest so the soule so soone as that is taken away which hindered by force and vertue of that charitie it formerly had entereth into the mansion of the Heauenly Countrey provided for it Further hee addeth that as after death charitie is extra statum merendi that is in a state wherein there is no farther meriting so likewise it is in a state wherein it is capable of no increase the increase of charitie being the bound of the merite of it whence it followeth that there is no purging out of any sinne after death for if after death there bee no new increasing of that grace and charitie which during life stood together with veniall sinne there is no purging out of any such sinne after death seeing it is charity stirred vp and enkindled that consumeth sinne as the burning Furnace doth a droppe of water and nothing else This is the resolution not of a few or meane men but of many and those the greatest and best esteemed of in the Churches wherein our Fathers liued and died To these I say Gregory seemeth to agree saying That the very feare that is found in men dying purgeth out the lesser sinnes But heere Maister Higgons hath noted three points of fraudulencie as hee saith committed by mee in a few words First by an omission in that whereas Saint Gregory saith plerunque for the most part it is so I omitte and leaue out this particle Secondly by a reddition in that whereas Gregory saith the Smallest I say the Lesser Thirdly by an extension in that whereas Gregory saith the Soules of the iust are purged I say in a more generall sort the soules of men dying are purged For answere hereunto I say I haue no way misalledged Gregory nor deriued any conclusion out of any words of his contrary to his purpose and Doctrine in other places for Gregory seemeth to bee of opinion that the feare that is found in the soules of good men dying doth alwayes purge out the lesser sinnes so often as it is found in them but that it is not alwayes found in them but for the most part whereas I haue onely said it doth purge out such sinnes without adding alwaies or for the most part And that hee addeth the particle for the most part to shew that this feare is not alwaies found in good men when they are to die and not to deny the effect of purging out the smaller sinnes vnto it wheresoeuer it is found appeareth in that immediatly after by way of opposition he saith that nonnunquam that is sometimes God strengtheneth and confirmeth the mindes of men ready to die that otherwise would feare so that they doe not feare at all but if wee take the words as Higgons would haue vs yet am I no whit disaduantaged for if the feare of Gods iudgements alone doe for the most part purge out the lesser sinnes it is likely that other good motions and the strengthning of grace and putting of it into a state of perfection by the subtraction of impediments should take away the rest which is all that I haue said For I doe not say that hee doth agree with those that thinke all sinfulnesse is purged out in the very moment of dissolution but that hee seemeth to agree with them or that in consequence of reason hee should agree with them Neither is his next exception of least and lesser any better then this For Gregorie himselfe in the thirty ninth chapter of the same booke speaking of those sinnes that are compared to timber hay and stubble and are to be purged out by the fire the Apostle speaketh of to the Corinthians calleth them indifferently peccata parua minima leâ—…ia leuissima minuta atque leuissima that is small and smallest light and lightest sins so that small or light sinnes in the positiue degree are the same with him that least or lightest and therefore it was no fraudulencie in mee not translating any sentence of Gregorie but reporting his opinion touching veniall sinnes indifferently and freely to name them small lesser or smallest and lightest sinnes seeing in his meaning and phrase of speech and trueth of the thing it selfe they are all one The last exception is more friuolous then the two former for speaking onely of the soules of the iust and the purging out of such sinnes as are found in them till death in my whole discourse what neede was there that I should adde iust seeing no man could possibly vnderstand mee to speake of any other but it seemeth the pooreman knoweth not well what hee saith for hee will haue Gregorie to meane by iust men men of singular sâ—…ctity and not generally all that are in the state of grace and yet denieth that all the sins of these are purged out in death so casting into purgatorie not only those of the middle sort but the best and perfittest also contrary to the opinions of his owne Diuines So that wee see here is much a doe about nothing and as the poore man said when he shore his Sowe heere is a great crie and a little woolle For I doe not absolutely say that Gregory fully agreeth with these worthy Diuines before mentioned who thinke all sinnefullnesse to be vtterly abolished and remoued out of the soule in the very moment of dissolution but that hee seemeth to agree vnto them or that in consequence of reason hee should agree vnto them in that hee maketh the very feare that is found in men dying to purge out their lesser sins when it is found in them though alwayes it be not found in them which is not my priuate conceit but the Grecians in their Apology touching Purgatory long before deliuered
any Papist at this day If Gerson or any other whom I honour held this heresie they held it not heretically as the Romanists now doe euen as Cyprian helde the heresie of rebaptization and sundry of the Auncient the heresie of the Millenaries but not heretically so that Vincentius Lyrinensis saith The Fathers were saued and the children condemned the authors of errours acquited the followers of them in the same cast into the pit of hell But Mr Higgons saith Bernard whose sayings touching the not punishing of such as are freed from the impurity of sin I alleadge thereby to ouerthrow the erroneous conceipt of Papists touching Purgatory admitteth Purgatory therefore I traduce the Testaments of the dead to establish such doctrines as they impugne For answer whereunto I say that whether Bernard admit Purgatory or not yet may hee haue a sentence which supposing all sinfulnes to be purged out in the moment of dissolution proueth that there is no Purgatory to which purpose I alledge him therfore traduce not the testaments of the dead to establish any Doctrines they impugned as M ◠Higgons vntruely vnjustly chargeth me For my distilling our Church out of the writings of learned men liuing vnder the Papacie I shall haue a sitter place to answere him when I come to his Appendix where I will make it appeare that the Israel of God hath not binforced as he vntruely saith it hath to seeke to the Philistines as the distressed Israelites did for the sharpening of their tooles when there was no Smith in Israel but that the Israel in Canaan deriueth it self from that Israel that sometimes was in Egypt in misarable bondage enjoyeth the jewels and treasures fighteth against the enemies of God with the weapons brought from thence And thus much touching Gregory §. 2. IN the next place hee commeth to Augustine whom he saith I haue likewise abused The words wherein the supposed abuse is offered vnto him are these The Romish manner of praying for the dead hath no certaine testimony of antiquity for no man euer thought of Purgatory till Augustine to avoide a worse error did doubtingly runne 〈◊〉 after whom many in the Latine Church embraced the same opinion but the Greeke Church neuer receiued it to this day 〈◊〉 inwhich words he saith I note the temerity irresolution and folly of Augustine the Reader I doubt not will note his temerity and folly in censuring me thus without a cause for I note not Saint Augustine for temerity nor make him the Author of a new fancy as hee falsely chargeth mee but shew that whereas there were very dangerous opinions in the Church in his time touching the state of the departed many of great esteeme thinking that men dying in mortall sinne and adjudged to hell shall in the end come out thence and be saued hee sought to qualifie the matter in the best sort hee could with least offence vnto them and to bring them from that error and therefore sayth If they would acknowledge the punishments of such to be eternall and thinke onely that they may bee mitigated or suspended for a time or that men dying in the state of grace yet in some lesser sinnes are afflicted for a time in the other world though he know not whether these things be so or not yet he would not striue with them This is not to be the author of a new fancy but in hope to reclaime men from a great extremity to leaue something lesse dangerous in the same kind doubtfull and this is all that I say of Saint Augustine neither is this my priuate fancy but the Graecians in that learned Apology before mentioned haue the same obseruation to wit that hee wrote not those things which hee hath touching Purgatory out of a certaine perswasion and as vndoubtedly holding them to be true but as it were in a sort inforced and for the avoiding of a greater euill which was this that there is a purging of all sinnes after death as some then thought So that as it seemeth thinking it something a violent course directly to go against the opinion of many and fearing his words would not seeme probable if whereas others thought all sins may be purged out after death he on the contrary side should say none may be purged hee chose rather to goe in a middle way not contradicting that which is lesse absurd and inconuenient that so he might more easily bring them he had to deale with from that which was farre more inconuenient then too much to exasperate thē This was the apprehension the Grecians had of Augustines writings touching this point which whosoeuer shall without any sinister affection peruse will find to bee righte and true Touching irresolution it was farre from Augustine in matters pertaining to the rule of faith but in other things wherein men may bee ignorant and doubtfull and dissent one from another without danger of eternall damnation no man was more slow to resolue no man more inclined to leaue things doubtfull But howsoeuer that hee was doubtfull and vnresolued in the points concerning the state of the dead it is euident in that he sayth If they whose mercifull error he refuteth would onely thinke the paynes of them that are in hell to bee mittigated or suspended hee would not greatly striue about it though I am well assured hee would not willingly haue resolued that these things are so The like may be sayd touching the temporall affliction of good men dying in the state of grace but yet with some lesser sinnes for hee was euer doubtfull concerning the same and neuer resolued that they are vndoubtedly in a state of temporall afflictions as Maister Higgons vntruly reporteth and thence inferreth many things childishly against mee but that they are in a state wherein prayers may auaile thē which two things are very different For the Graecians in their Apology before cited admit remission of sinnes after this life and yet deny that there is any estate of temporall affliction And I haue shewed before how sinnes may be sayd to bee remitted after this life in the enterance into the other world without admitting Purgatory-punishmēts But it cannot be excused that I say Augustine fearefully opposed himselfe against the error of thē who thought all right-beleeuing Christians how wickedly soeuer they liued shall in the end bee saued Surely the Graecians said as much before and are in good hope to be excused and therefore I am in some hope that I may be also for I do not say that he so feared any thing as to conceale any truth he was thorowly resolued of and which hee held necessary to be knowne of all but that he feared to offend them hee dealt with farther than of necessity hee must and therefore resolued to yeeld to them as farre as possibly hee might without impugning knowne and resolued truthes they being many and of great esteeme that were otherwise minded then he was Thus
of prayer for the dead vndertaketh to proue the conspiring of the present Romane Church with the true Catholique Church that was of olde this he saith may be proued by producing the sayings and sentences of the Fathers touching euery particular controversie now on foote but because this would be a tedious course he saith there is another shorter and certainer way by demonstrating out of the confession of Protestant Writers first that the points now defended by Papists are the doctrines of all the Auncient secondly that the doctrine of the Protestants was condemned by the Auncient Church Touching the first hee goeth about to proue that Protestants confesse the points of Popish doctrine to bee the doctrine of the Auncient because Caluine in his Institutions when hee oppugneth the assertions of Papists confesseth that in so doing he opposeth himselfe against all Antiquity Amongst other particulars he giueth instance of prayer for the dead So that the thing which the Cardinall is to proue is this that Caluine impugning the Popish manner of prayer for the dead to deliuer men out of Purgatory confesseth himselfe in so doing to be opposite to all Antiquity and consequently that all Antiquity beleeued Purgatory and admitted a necessity of praying for the deliuerance of men out of it This he doth not but is forced to confesse that Caluine affirmeth that the doctrine of Purgatory and prayer to deliuer men thence was vnknowne to all Antiquity whence it followeth vnavoydably that the Cardinall doth nothing but trifle for if to talke idlely and not to conclude the thing intended be to trifle he is found to do so most grossely Neither doth it helpe the matter that Caluine confesseth that many of the Fathers were led into errour in the matter of prayer for the dead as namely such as thought they might suspend mitigate or wholly take away the paines or punishments of men in hell for these errors the Romanists condemne dislike as much as wee but saith Master Higgons Master Caluine confesseth the action of praying for the dead was performed by the Auncient howsoeuer he litigate about the intention It is true he doth so but his confession maketh neither hot nor cold to any thing now in controuersie and question betweene Vs and the Papists Whereforeto silence this pratler that multiplyeth vaine wordes without all sense or reason first wee say that neither Calvine or any of vs did euer simply condemne all prayer for the dead for wee all pray for the resurrection publike acquitall in the day of CHRIST and perfit consummation of them that are dead in the LORD and therefore the generall practise and intention of the Ancient in praying for the dead is not condemned by vs. Secondly we say that some of the Auncient prayed for the dead in such sort as neither wee nor the Romanists dare allow as for the suspension mitigation or releasing of the paines of such as are in hell and so were carryed into errour as Calvine rightly noteth Thirdly we say that neuer any man amongst the Auncients knew any thing of Purgatory or the Popish manner of praying to deliuer men thence So that I trifle not in accusing Bellarmine and defending Calvine as hee is pleased to tell mee I doe in the front and title of his next ensuing Chapter but he talketh idlely as his manner is §. 6. HIs next challenge is that I make an vntrue construction of the Heresie of Aerius condemning the commendations of the dead vsed in the Church at that time For the clearing whereof wee must make a difference betweene the generall practise and intention of the Church and the priuate opinion and conceipt of some particular men in the Church The generall practice of the Church was first to name the names of the dead and to keepe a commemoration of them to signifie expresse the assurance that resteth in the liuing that they are not extinct but that they are and liue with God that their spirits and soules are immortall and that their bodies shall rise againe Secondly to offer the sacrifice of the Eucharist that is of praise and thanksgiuing for them to desire of God the destroying of the last enemy which is death the raising of them vp againe in the last day the publique remission of their sins in the iudgement of that great day and their perfit consummation and blisse which Aerius could not condemne without iust note of hereticall temerity and rashnesse and all these things are excellently deliuered by Epiphanius and rightly iustified by him as right and good Some there were that extended these prayers farther supposing that men dying in the state of sinne may be relieued by the piety and deuotion of the liuing whose erroneous conceipt Aerius hauing an eye vnto rather then to the generall practise and intention of the Church inferred that if it bee soe men may doe what euils they will and be freed from the punishments of them by the meanes of such friends as they think good to procure assure to thē in the end to make prayers for them after they are gone To which obiection Epiphanius answereth that though the prayers of the liuing cutte not off the whole punishment of sinne yet some mercie is obtained for sinners by them at the least for some mitigation or suspension of their punishments of which opinion as I haue shewed before many other were as well as Epiphanius and Saint Augustine seemeth not much to dislike it saying if the mercifull men of his time would haue contented themselues with an opinion of the onely mitigation or suspension of the punishment of the damned he would not haue striued much with them about the matter so that if Aerius his reprehension had reached onely to this erroneous conceipt hee had neuer beene condemned for his censure but in that vppon the consideration of the error of some particular men hee presumed to condemne a generall custome that was lawfull and good hee was iustly condemned himselfe as rash and inconsiderate which things considered the contradiction which this simple fellow would faine force vppon vs is easilie auoided for his reprehension of the particular erroneous conceipt and sinister intention of some men misvnderstanding the Churches prayers is rightly iustified by Doctor Humphrey and the rest named by him and his reprehension of the generall practise and intention of the Church is rightly condemned by mee and others and the Church of that time defended against his rash and inconsiderate censure Neither let this foolish Fugitiue thinke that he can blow vp all with the breath of his mouth and put away this distinction by the sound of his bare word and by only saying I vainely excuse the folly of Protestants which sheweth it selfe in the diuersity of their censures touching the heresie of Aerius nor by sporting himselfe with the soueraigne plaister applied by me for it will be found to haue vertue to heale a greater wound then he can cause §. 7. BVt
limits set and prescribed by Christ and the Church and professeth that the abuse of the Papall power which the flatterers of the Pope amplified enlarged and magnified beyond all measure gaue men occasion to thinke ill of the Pope and in the end to depart from him With whom Gerson agreeth saying that the Popes intermedling in some kindes and assuming more then was fit gaue occasion to the Grecians to depart from the Church of Rome writing to the Pope at their parting in this sort wee know thy power thy couetousnesse wee cannot satisfie liue by thy selfe So that I haue truely said whatsoeuer Master Higgons blattereth out to the contrarie that it was the pride of Antichrist that made all the breaches in the Christian world But saith Master Higgons Gerson maketh the forme of the Churches gouernment to be Monarchicall which thing is mainely opposite to the opinion of Protestants who will not admit the Pope to bee a Monarch in the Church It is true that Gerson maketh the gouernment of the Church to be Monarchicall but no otherwise but as the gouernment of the state of Venice is Monarchicall wherein the Duke is greater then any one Senator but subiect to the Senate and hath neither absolute negatiue nor affirmatiue therefore it is in truth and indeed according to his opinion rather Aristocratical thē Monarchical though he make it to be so in that amongst all the Bs of the world one is first and in order and honour before all other A head he maketh the Pope to bee as a president of a company not as an absolute commaunder Whereas saith Iohn Bachon the denying the Pope to haue an illimited power was condemned as hereticall in Marsilius of Padua Io. de Ianduno some say they were condemned because they denied him to haue an illimited power as head or chiefe of all Bishops and with the colledge of them and that it is not there defined that absolutely in and of himself he hath illimited power of making lawes and gouerning according to the same without the concurrence of his brethren But Gerson saith it is schismatical not to acknowledg with aldue respect the true Pope vndoubtedly known to be soe therefore he must needes be an enemie to the Protestanticall reformation We say no for let the Pope as Gerson teacheth him to doe disclaime the claime of absolute vncontroulable power infallibility of judgment right to dispose the Kingdomes of the world let him without particular intermedling suffer other Bishops to gouerne their owne diocesses as they did in the Primitiue Church without so many reseruations preuentions and appeales receiued from all parts of the world and wee will thinke as Gerson doth that as it is Schismaticall to impugne the gouernment of Bishoppes within their owne diocesses the superiorities of Metropolitans in their Prouinces and of Patriarches in their larger circuites so it is Schismaticall to deny the Bishoppe of Rome contenting himselfe therewith a primacie of order honour and a speciall interest in swaying the gouernment of the whole Church and managing the affaires thereof as first amongst the Bishoppes of the world Wherefore let vs hearken to Master Higgons his suite hee beseecheth vs to consider the resemblance and similitude of these thinges hee that reiecteth the Pope shall not be saued and hee that doth not hate him and the Popedome from his heart shall not bee saued the one of these sayings is Gersons the other Luthers thus saith Higgons they damne themselues mutually in a capitall point and exclude each other from possibility of saluation Wee haue according to Master Higgons his request diligently considered these things and doe finde that betweene these sayings in shew so opposite there is in truth and indeed no contradictions and that Luther and Gerson are farre from damning one another in this point as he falsely saith they doe for it is true as Luther saith that men are bound to hate the Papacie that is the claime of vncontrouleable and absolute power of infallible judgment and interest to dispose of the Kingdomes of the world euen in the judgement of Gerson himselfe and they both agree that for the preservation of order and peace men are bound to acknowledge the Papacie that is to yeeld to the Bishop of Rome a Primacie of order and honour if there be no other matter of difference nor no father claime made by him Neither is it communion with the Pope as prime Bishop that maketh a man a formall Papist as this formalist speaketh but with the vnjust claimes of the Pope So that Gersons communion with the Pope proueth him not a formall Papist and therefore though Master Powels judgement be of value M◅ Higgons may not vndoubtedly pronounce that Gerson is damned to the nethermost hell as he fondly saith he may neither can hee shew any good reason why wee may not truly say that Luther hath accomplished that reformation which Gerson desired therefore he might well haue spared his Risum teneatis amici insteed thereof intreated men to weepe for his pittifull ouer-sight and folly which he bewrayeth in the words immediatly following I will knit vp saith he this matter with the counsell of Gerson which he giueth to the spouse of Christ saying the Church must intreate the Pope the Vicegerent of Christ with all honour and call him Father for hee is her Lord head that she must not expose him to detractions c. Mr Higgons is wont to compare them to the Diuell who alledge any sayings of Fathers or Scriptures in shew making for them and leaue out that which followeth making against them if this course be right good as no doubt it is I will soone make the Reader know to whom Master Higgons is like in citing Gersons testimony against vs. For Gerson speaking of the respect that is due to CHRIST the Husband of the Church and his Vicegerent from her as his Spouse Wife hath these words I deliuer this first vnto thee that for the honour of CHRIST her husband the Church Synodally assembled or not so assembled ought to carrie herselfe towards the chiefe Bishoppe with reuerence and due respect in all louing sort if hee behaue himselfe towards her laudably nay if his entreating of her bee tollerable because in many thinges wee offend all and the judiciall sentence of Diuorce is to bee expected before hee bee cast off as hitherto the discretion of our Fore-fathers hath obserued towardes inferiour Bishoppes In the next place I deliuer vnto thee that the Church for the reuerence of CHRIST her husband ought to name his Vicegerent and him whom hee hath appointed her keeper Father and both in her selfe and her children to bee most ready to giue all honour and to yeelde all obedience to him as to her Lord and head and likewise to shew all due respect to the Romane Church as ioyned to her in a speciall degree of fellowshippe Neither is it
fitte to expose such a Father to detractions and wrongs but to hide his turpitude as much as may bee Notwithstanding in the third place I deliuer vnto thee that if this Vicegerent thorough frigiditie or other impediment become vnfitte for the spirituall generation of children hee may not bee esteemed a fitte husband for the Church nor Vicegerent for her husband Now the seede of this generation is the holy word of God and not the variable traditions of the sonnes of this world Againe I deliuer that the Church if this Vicegerent of her husband become a Fornicator or Adulterer marrying a widdow a woman put away from her husband a woman of vile and base condition and a Harlotte contrary to the commaundement of Almighty God in Leviticus If hee hardly intreat the Church if hee spoyle and robbe her of her Roabes by Dilapidation or goe about to abuse her by Symonie if hee smother her children either in the wombe or after they are come out of the wombe by ill example if hee slay them with the sword of scandalous Doctrine and such as killeth the soule or pestiferous wicked courses of life or hurtfull dissembling and winking at faults and heresies that should be suppressed that the Church I say in these cases may giue him a bill of Diuorce especially if hee adde incorrigibility to his fault least the keeping of him still turne to the disgrace and dishonour of her husband and the hurt of her children If it had pleased Maister Higgons to suffer Iohn Gerson thus fully to vtter his minde his Superiours I thinke would neuer haue permitted him to produce a witnesse to depose soe directly against them in Print for what could Luther say more then Gerson doth if the Pope who is the chiefe Bishop of the world will doe his duty hee is to be honoured as chiefe of all Bishops but if hee become scandalous if he be vnable to performe the dutie of teaching the people of God if hee teach false doctrine or wilfully neglect to reforme things amisse and shew himselfe incorrigible he may nay he must be reiected by the Church and a bill of Diuorce must be giuen vnto him This I thinke will be censured as hereticall by our Romanistes But howsoeuer Maister Higgons had no cause to exclaime as hee doth that Luther whom hee calleth the Cham of Saxonie did not demeane him-selfe towards the Pope as hee ought to haue done and thereupon to compare him to furious Aerius and to say that I likewise approximate to them both when I say we haue not receiued the marke of the Antichrist childe of perdition in our fore-heads nor sworne to take the foame of his impure mouth and the froath of his wordes of blasphemy for infallible Oracles of heauenly trueth For Luther did hide the the turpitude and shame of this holy Father as long as it was lawfull so to doe but when the turpitude of this Noah neither could nor would bee hidde any longer when he became vnfit to beget sonnes vnto God when he became a Fornicatour and an adulterer when he married a woman refused by her husband a base woman nay a harlotte when hee choaked and smothered the children of the Church before and after they came out of her wombe when hee slew them with the sword of scandalous doctrine and such as killeth the soule when hee spoyled the Church and stript her out of all her Roabes when hee abused and wronged her in most shamefull and vile manner to the dishonour of Christ her husband what remained for Luther and such other sonnes of the Church as had any care of their Mothers well-fare to doe but to cast him off with disgrace that in so shamefull manner dishonoured the sonne of God their Father and wronged the Church their Mother But if this testimonie of Gerson serue not the turne Master Higgons produceth another that will better satisfie vs touching the opinion hee held of the Pope his wordes are these Nolo de sanctissimo Domino nostro Christo Domini velut os in coelum ponendo loqui that is I will not speake of our most holy Lord and the Lords anointed as it were setting my face against heauen These words follow not in the same place where the other are found And Master Higgons directeth vs to no other pla◅ as if they were found there who yet is wont to complaine against mee for that I cite in thē same page thinges found in diuerse parts of Gersons workes and not all together the Reader may finde them in the third part of his workes in his Apologeticall Dialogue The occasion of these his wordes is this hee complaineth in that Apologie of the partialities and sinister courses hee saw to be holden in the Councell of Constance by reason whereofthe French King and other Christian Princes with their Bishops and Diuines could not obtaine nor procure the condemning of certaine wicked and scandalous assertions of Iohannes Paruus and some other preiudiciall to the state of Princes and more pestilent and dangerous as he sayth whether we respect the prosperity of the Kingdomes of the world or the good manners and honest conuersation of men then those of Wickliffe and the Bohemians that were condemned in that Councell After this complaint one of the speakers in that Apologeticall Dialogue asketh if things went not better in that Councell after a Pope was chosen and the Schisme ended then before whereunto the other speaker answereth in this sort I I will not speake of our most holy Lord and the Lords annointed as it were setting my face against Heauen not-withstanding hee had some sitting by his side who some say proceeded not with that due care and diligence which they should haue vsed in the matter concerning the state of Princes and the things concerning the Lordsof Polonia these men feare not to say that they were so backward that they could not be stirred vp sufficiently to the zeale fauouring of Catholike verity nor bee moued either by words of exhortation or writing to determine such things as were proposed vnto them Thus doth hee in mannerly sort decline the direct taxing of the Pope which might haue bin some-thing offensiue to some at that time and yet spareth him not but condemneth his negligence and want of zeale in suppressing heresie and defending and maintaining Catholique veritie and addeth that hee would haue them that are zealous of Christian Religion the honour of the Pope and the holy Councell to consider whether if care be not had for the extirpation of heresies especially in matters solemnely denounced prosecuted and handled some will not impute it to negligence other to ignorance other to a direct refusall to doe right other to the couetousnesse of Prelates seeking their own things not those of Christ other to the contempt of the Princes and Vniversities that sought the condemnation of such errours others to the weakenesse of the Ecclesiasticall power in rooting out heresies and
flye all are friendes and all are enemies all are tyed vnto her in a bond of amity and yet all are her aduersaries all are of her houshold and yet none are at peace with her all are neighbours and yet all seeke their owne they are the Ministers of Christ and they serue Antichrist soe that nothing remaineth but that the diuell that feareth not to walke at noone day should be reuealed to seduce such as remaine in Christ still abiding in their simplicity for hee hath already swallowed vppe the riuers of the wise and the floudes of the mighty and hath hope to draw in Iordan into his mouth that is the simple and lowly in heart that are in the Church What is therefore the frandulency Maister Higgons so much complaineth of Surely hee sayth it was onely wickednesse of life Bernard complayneth of and I seeme to extend his complaint farther For answere whereunto first I say that I no way extend the wordes of Bernard to any particular kind of euill of life doctrine or violation of discipline but cite them in such generall sort as they are found in him Secondly I say it is vntrue that Higgons sayth that Bernard complained onely of the euill liues of men in his time for in his bookes of Consideration to Eugenius the Pope hee blameth him for medling with thinges more properly pertaining to men of another ranke and sort asking of him Quid fines alienos inuaditis quid falcem vestram ad alienam messem extenditis that is why doe you incroach vppon the bounds of other men and why doe you reach forth your sicle and thrust it into the haruest of other men adding that if the daies were not euill hee would speake many other things Likewise he complaineth of the confusion and abuse of appeales to Rome in this sort Praeter fas ius praeter morem ordinem fiunt non locus non modus non tempus non causa discernitur aut persona That is appeales are made and admitted besides law and right besides custome and order no difference is made of place manner time or cause so that the Bishoppes in all partes of the world are hindered that they cannot do their duties as also of the spoyling of the guides and gouernours of the Church of their authority by exemptions and priuiledges freeing such as are vnder them from their subiection Murmur loquor sayth hee querimoniam ecclesiarum truncari se clamitant demembrari vel nullae vel paucae admodum sunt quae plagam istam aut non doleant aut non timeant Quaeris quam Subtrahuntur Abbates Episcopis Episcopi Archiepiscopis Archiepiscopi Patriarchis siue Primatibus That is I vtter the murmuring complaint of the Churches they cry out that they are mangled and dismembred there are eyther none or very few which either feele not or feare not this plague if you aske what plague Abbots are exempted from the iurisdiction of their Bishoppes Bishoppes of their Arch-bishoppes they of their Primates But hee dissented not from the Papistes in matter of doctrine Surely this is no truer then the rest for it will be found that Bernard hath written that which will not please our Adversaries very well touching speciall faith imperfection impurity of inherent righteousnesse merites power of free-will the conception of the blessed Virgin and the keeping of the Feast of her Conception For I would willingly learne of them whether they will graunt that all our righteousnesse is as the polluted ragges of a menstruous woman that wee must beleeue particularly that our sins are remitted to vs that our workes are via regni not causa regnandi that is the way that leadeth to the Kingdome but not the cause why we raigne that the blessed Virgin was conceiued in sin and that the feast of her conception ought not to be kept In all these things doubtlesse Bernard dissented from the Papists at this day neither did he know or vnderstand any thing of their transubstantiation locall presence priuate masses halfe Communions indulgences the like which are matters of difference betweene vs our Adversaries at this day so that there might be good conformity in substance betweene Bernard and Wickliff his followers though many Articles falsely attributed to him are damned hereticall some things were vttered vnadvisedly by him therefore that which followeth of Falshood Inflexions Pretenses and subtilties is but the bewraying the distemper of Higgons hâ—…e braine who hauing confounded himself in his owne intricate conceipts woulâ—…â—…ke men beleeue other are like vnto him how orderly plainely and sincerely soeuer they handle things The Third Part. §. 1. IN the third part of this Chapter he reflecteth to vse his owne wordes vpon foure passages of mine and professeth that he will detect sundry vntrueths and vanities wilfully committed in the same Wherein the Reader shall finde him as false and as vaine a man as euer he met with The foure passages he speaketh of are these the first that Gerson reporteth that sundry lewd assertions preiudiciall to the states of Kings and Princes were brought into the Councell of Constance and that the Councell could not be induced to condemne them Secondly that they made no stay to condemne the positions of Wickliff and Hus. Thirdly that they condemned the positions of Wickliff Hus seeming to derogate from the state of the Cleargy Fourthly that they condemned the said positions though many of them might carry a good and Catholicke sense if they might haue found a fauourable construction In which of these passages is my falshood and vntruth Doth not Gerson report that sundry lewd positions prejudiciall to the state of Princes were brought to the Councell of Constance to bee condemned and that by no exhortations or entreaties by word or writing the Fathers assembled in it could be brought to condemne them Doth hee not say that they condemned the positions of Wickliff and Hus that they imprisoned some for those errours in the beginning of the Councell and burnt them afterwards Doth he not say the positions preiudiciall to the states of Princes which hee speaketh of were more pestiferous in the life and conversation of men and in the state of Common-weales then those they condemned Doth he not complaine of partialitie respect of persons and the Cleargies seeking their owne rather then that which is Christ Iesus Doth he not say many of the positions of Wickliff might haue had a good sense if they might haue beene fauourably construed Doth hee not protest that he hath no hope of reformation by a Generall Councell things standing as hee found them to doe if there be any vntruth in any of these passages let the Reader censure me as he pleaseth But if all these things be most vndoubtedly true let him accompt of Higgons as of an impudent young man that hath strangely hardened his fore-head as if he had beene a
scholler in the schoole of impudency a farre longer time then yet he hath beene But happily he may find vanity in these passages of mine though no vntruth Let vs see therefore what hee saith what aduantage saith hee can Doctour Field gaine from Gersons improbation of the afore-said lewd assertions preiudiciall to the states of Kinges and Princes why doth hee presse the authority of Gerson whose medicine hee knoweth to bee very sharpe against the disease of all such Princes as by the infection of Heretickes are seduced from the integrity of the Catholicke faith to wit persecution by fire and sword Surely heere Theomisus Higgons bewrayeth more then vanity for as if he meant presently to become a traytor against his Soueraigne whom he his consortes suppose to be seduced from the Catholicke verity he beginneth at the very first to talke of sharpe medicines against such Princes and those prescribed by Gerson as he telleth vs but hee will be found a lying and cogging mate for Gerson in the place cited by him hath nothing for the Popes deposing Princes for heresie or any thing else which yet is that medicine he meaneth nay wee are assured hee neuer held any such trayterous position but writing against the flatterers of Princes hee wisheth Princes to take heed they listen not to such men as will instill into them many false opinions touching their power and absolutenesse contrary to the faith and trueth of God whereby in the end they may make themselues so odious as to bee pursued by fire and sword by their subiects So that whereas Gerson speaketh of errours in faith concerning the state of Princes bringing them to doe things so odious as to bee persecuted with fire sword this good fellow turneth his words to another sence as if he had meant that for error in faith the Pope were to depose Princes and whereas to meete with certaine false and foolish suggestions made to some Princes contrarie to the doctrine of faith hee setteth downe certaine propositions whereof the first is that Princes must not iustifie themselues and thinke they offend not whatsoeuer they doe and that the Lawes Ecclesiasticall and Ciuill will auaile for the furtherance of this consideration hee turneth the words into this sence that these Lawes are auailable for the deposing of Kinges so treacherous and trayterous is this Fugitiue become already From this first obseruation he proceedeth to a second saying that if the reformation wished for by Gerson consisted onely or principally or at all in the redresse of lewd assertions preiudiciall to the states of Kings the Protestants haue not effected that which he desired their positions being dangerous likewise and therevpon breaketh out into a long and large discourse concerning the positions of Protestants touching the state and power of Princes But surely he is like a Spaniell not acquainted with his game that runneth after euery bird that riseth before him and is to bee taught better before there will be any great vse of him For I bring not the report of Gerson touching hese assertions so much to shew what he would haue reformed as to make it appeare how strangely things were carried in former times how little hope he other good men had of any reformation by a Councell seeing these positions so dangerous apparantly false could not be condemned in the Councell of Constance by reason of a mighty faction prevayling in the same so all that he saith vpon this false ground is nothing to the purpose notwithstanding if the man were worth the medling with or the matter required it it were easie to shew that Protestants are farre from holding any such trayterous opinions as Papists defend But I haue resolued to confine my selfe to the defence of my selfe against his childish exceptions and no way to follow him into any other of his idle discourses Touching Gersons condemning certaine-positions attributed to Wickliff and Hus and Husses suffering in the cause of CHRIST against Antichrist and the idlenesse of Higgons in charging Mee with contradiction in that I graunt the one and affirme the other I haue spoken already But so plentifull hee is in objections that nine thinges more remaine in this chapter not obiected before which hee obiecteth to mee The first is the extenuation of the turbulent and impious positions of Wickliff in that I say they seemed to derogate from the Cleargy Secondly that I conceale the impiety of Wickliff in other thinges Thirdly that I cite in one place things found in diuers places Fourthly that I exaggerate the seuerity of the Councell of Constance against Wickliff c. and make as if Gerson had disliked it whereas he did not Fiftly that I say Gerson desired a reformation and thought that it was to be assayed seuerally in the particular Kingdomes of the world there being little or no hope of doing any good by a Generall Councell Sixtly that the proceeding in this worke of reformation seuerally in diuerse parts of the world without a common deliberation was the cause of those differences that now appeare in the reformed Churches according as Gerson feared it would fall out 7ly That I say Gerson Grosthead others were of the true Church who yet were mēbers of the Church of Rome Eigthly that I misalleage a saying of Gerson And the nineth that whereas Gerson sayth the Popes sought to be adored as God I say they sought to bee adored and worshipped as God To euery one of these I will answere in a word To the first that I extenuate not the impious positions falsely and maliciously gathered out of Wickliffes workes as that God must obey the Diuell and if there be any other like but accurse them to the pitte of hell but speaking of those which in Gersons iudgement were not so hurtfull neither to the conuersation of men nor the state of common-weales as those against Princes which the Councell of Constance could not bee induced to condemne I say of them they seemed to derogate from the Cleargy because I know not certainely vppon what ground or in what sence many of them were vttered by him To the second I answere that I concealed not the impiety of any articles where-with Wickliffe was charged but hauing no occasion to speake of any other but such onely as were not so bad in Gersons iudgement as some they in the coūcell could not be induced to condemn I had no reason to censure thē any otherwise then I did for had they beene so bad as Maister Higgons would make them to be the Pope and Councell were not very good that could by no meanes bee induced to condemne such as were farre worse as Gerson telleth vs. To the third I say that it is lawfull for a man to cite in one place out of one author thinges found in him in diuerse places or else Maister Higgons is too blame who doth so To the fourth I say that I exaggerate not the seuerity of the
Councell against VVickliffe simply but in comparison and so doth Gerson and disliketh it as much as I doe condemning it of partiality To the fifth and sixth I say that Gerson affirmed the one to witte that no good was to bee expected by a generall Councell that the seuerall parts of the Christian world were to reforme them-selues and feared the other namely that too great diuersity would follow vppon such diuided reformations as it will easily appeare to any one that will take the paines to peruse the places cited by Mee Neither was it hast and precipitation as Maister Higgons is pleased to censure it but necessity that made our men to doe as they did hauing no meanes to meete for common deliberation To the seauenth I answere that Gerson Grosthead and the rest were members of the Church that was vnder the Papacie but that they were not of the papall faction nor vassals of the man of sin but men of a better spirit To the eighth I answere breefely that I haue most sincerely and truly alleaged the testimony of Gerson and noe way varied from his intention which that the reader may the better be able to discerne I will first set downe what my allegation is and then what exceptions Higgons taketh to it My words are these Touching the second cause of the Churches ruine which is the ambition pride and couetousnesse of the Bishoppe and Court of Rome Gerson boldly affirmeth that whereas the Bishoppes of Rome challenging the greatest place in the Church should haue sought the good of Gods people they contrarily sought onely to aduance themselues his wordes are these In imitation of Lucifer they will bee adored and worshipped as Gods neither doe they thinke themselues subiect to any but are as the sonnes of Belial that haue cast off the yoake not enduring whatsoeuer they do that a man should aske them why they do soe they neyther feare God nor reuerence men This is my allegation now let vs see what it is that Maister Higgons excepteth against in it Are not these the wordes of Gerson Hee cannot deny but that they are but hee sayth Gerson vttered them when there was a Schisme in the Church It is true hee did soe but what then Did not the true Pope whosoeuer hee was amongst those pretenders take as much on him as the rest and is not this note of disgrace fastned vpon all but that Maister Higgons may know that Gerson spake as much of the Pope simply as I haue cited out of him without any reference to pretenders as hee would faine avoyde the evidence of his heavy sentence let him consider what Gerson hath written in his Tract de potestate Ecclesiae where hee goeth about to stop the mouth of flattery giuing too much to the Cleargy and vile Detraction taking too much from it and bringeth in flattery speaking in this sort to them of the Cleargy especially the Pope O how great how great is the height of thy Ecclesiasticall power O sacred Cleargy how is secular power nothing if it be compared vnto thine Seeing as all power both in Heauen Earth was giuen to CHRIST so CHRIST left it all to Peter and his successors so that Constantine gaue nothing to Pope Sylvester that was not his before but restored to him that which had bin vnjustly with-holden and there is no power temporall or Ecclesiastical imperial or regall but frō the Pope in whose thigh CHRIST did write King of Kings and Lord of Lords of whose power to dispute it is sacrilegious to whom no man may say why doe you so though he ouer-turne teare in sunder and ouer-throw all states possessions and dominions temporall and Ecclesiasticall let Mee be reputed a lyar saith hee if these things bee not found written by them that are wise in their owne eyes and if they bee not found to haue beene beleeued by some Popes He addeth notum est illud satyrici Nihil est quod credere de se Non possit cum laudatur diis aequa potestas That is according to that knowne saying of the Satyricall Poet what should not hee perswade himselfe of himselfe that is magnified as equall to God in power For that of the Comicall Poet is true of the flatterer that he maketh fooles to be starke madde These are the sayings of Gerson which I haue laid downe at large that the Reader may judge whether I haue depraued the intention of Gerson or not and whether Higgons had any cause to traduce Mee in such sort as he doth It seemeth the poore fellow was hired to say something against Mee or else he would neuer haue adventured to vent such fooleries yet the last accusation against Mee is not to be passed ouer Gerson saith the Popes will be adored as God and I feare not to adde that the English Reader may vnderstand Mee that they will be adored and worshipped as God out of these premises he maketh an excellent conclusion comparing Gerson to Dauid that commaunded Ioab to saue the life of Absalom and Luther to Ioab that had no pitty on trayterous Absalom in that the one would haue the Pope well dealt withall though he disliked his faults and the other sought to tread him vnder his feete But let the Reader know that as Gerson so Luther was willing to giue all due honour to the Pope contenting himselfe with that which of right pertaineth to him but if hee dishonour God wrong the Church suffocate and kill her children and heretically refuse to be subiect to the Church and Councell if he challenge infallibility of iudgement from which no man may appeale Gerson will tread him vnder feete and reiect him as an Hereticke as well as Luther The Fourth Part. §. 1. IN the fourth part of this Chapter Master Higgons vndertaketh to proue that I haue abused the name and authority of Grosthead to iustifie the Lutheran reformation which he performeth full wisely in this sort Grosthead was iudged a Catholicke and a good man by some Cardinals in Rome therefore hee could not desire that reformation of things amisse that now is wrought If the consequence of this Argument be denyed hee knoweth not how to proue it but willeth his reader to demaund of Mee whether these Cardinals which iudged Grosthead to bee a Catholicke and of the same Religion with them-selues were not reall members of the Antichristian Synagogue proud Romanists factious Papists c. which question is soone answered For I haue distinguished as he knoweth right well the Church in which the Pope tyrannized and the faction of Papists that flattered him and applied themselues to sette forward his proud and vniust claimes till they lifted him vp into the throne and seate of Antichrist the members of the Church and of the faction and though both these liued for a time in the same outward Communion as did the right beleeuers and they that denied the resurrection of the dead amongst the Corinthians yet did they
stayeth on it and our righteousnesse is as the ragges of a menstruous woman c Clicthouaeus vpon the Canon of the Masse vpon these wordes not waying our merits but pardoning our offences asketh what merit we can plead with God to whom wee owe all thinges according to that When yee haue done all say that yee are vnprofitable seruants and how wee can applaud our selues in our good workes whereas all our righteousnesse is as the polluted ragges of a menstruous woman before the Lord Whereunto Bernard agreeth There is extant an excellent Epistle of Cardinall Contarenus wherein hee sheweth what reasons moued him and the other of his side to yeelde so farre to the Protestants as to leaue out the name of merit and to acknowledge that there is no meritte of workes properly so named And as these Catholicke Diuines thought thus of iustification by imputation of Christs righteousnesse the imperfection of our inherent righteousnesse and our not meriting any thing with the merit of condignity so they taught likewise that Christs righteousnesse is to bee apprehended by a liuely faith and defined a liuely faith to bee that motion of the spirit whereby men truely repenting of their former life are raised and lifted vp to God and doe truely apprehend the mercy of God promised in Christ so that they doe indeede feele in themselues that they haue receiued remission of sinnes and reconciliation by Gods goodnesse and by the merit of CHRIST and doe cry Abba Father Thus much was expresly deliuered in the booke exhibited by the Emperour Charles to the Diuines of both sides whom he appointed to conferre together for the composing of the controversies of Religion and the Diuines agreed vnto it Likewise in the Enchiridion of Christian Religion so much approued by all the more learned Diuines of Italy France thus wee read We confesse that it is true that it is altogether required to the justification of a man that hee certainly beleeue not onely in a generalitie that for CHRISTS sake sinnes are remitted to such as truly repent but that particularly they are remitted to himselfe by faith for Christs sake With whom Contarenus agreeth in his Tract of Iustification the most reverend Canons of the Metropoliticall Church of Colein Authors of the booke called Antididagma sundry other And before them all Bernard deliuered the very same his words are these If thou beleeuest that thy sinnes cannot be done away but by him against whom only thou hast sinned who cannot sin thou doest well but adde this moreouer to beleeue that thy sinnes are remitted thee this is the testimony which the holy Spirit giueth in our hearts saying Thy sinnes are remitted thee For so the Apostle supposeth that a man is iustified freely by faith That the Pope may erre not personally onely but iudicially also wee haue the opinion of Ockam Michael Caesenas Cameracensis Cusanus Almain Gerson Waldensis Picus Mirandula Pope Adriaâ—…the 6. almost all the Parisians all them that thinke the Councel to be aboue the Pope the Fathers in the Councels of Constance Basil Alphonsus à Castro and as some thinke Durandus Cyprian and his colleagues who resisted against the determination of the Bishop of Rome and all the Christians of the East at this day This might seeme to be a good proofe yet Stapleton is so farre from yeelding to it that he condemneth them all that thus thought as ignorant and rash especially the latter of them That the Pope is onely first amongst Bishops equall with him in power not of order onely but of iurisdiction also Cusanus proueth at large as Ockam Michael Caesenas and their consorts did before and with these in effect though they expresse not the same so well Cameracensis Gerson Almaine all the rest agree who thinke the Councell to be greater in authoritie and in the power of iurisdiction then the Pope and make him to be amongst Bishops as the Duke of Venice is amongst the great Senators of that state greater then each one but inferiour to the whole company of Bishops Iohn Bacon our Countrey-man noteth that many in his time were of the same opinion who thought the Pope as Head or President of the Colledge and company of Bishops and with them to haue an illimited authority reaching to all persons and causes Ecclesiasticall but not as in of and by himselfe This opinion Duarenus followeth and sheweth that anciently the Pope tooke no more on him The same opinion doe all the Christians of the East hold the practise resolution of antiquity confirmeth the same Touching the vnlawfulnes of the Popes medling with Princes their affaires we haue the testimonies of Sigebertus Cusanus many more whom I would produce but that M Blackwell the Arch-priest in his examination hath already produced a world of witnesses deposing against the Pope in this behalfe to whom I referre the Reader The like might be shewed in other points but because I will not be tedious I will leaue these points of doctrine and come to shew what complaints were euery-where heard in the Christian world before wee were borne against the pope and court of Rome Of Bishop Grosthead and our English I haue spoken already and haue sufficiently shewed how they multiplyed complaints against the pope let vs therefore come to other The popes saith Nicholaus Clemangis as they saw themselues to bee greater then other prelates so they lifted vp themselues aboue other in desire of ruling and ouer-ruling all and finding that Peters patrimonie though exceeding any one Kingdome of the world would not suffice to maintaine their state which they would haue to be greater then that of Emperors Kings and Princes they entred into those sheepfolds of other men which they found to abound vvith milke vvooll for they took to theÌ„ the povver to confer benefices church-liuings vvhich â—…ould fal void in any part of the christian vvorld ouerthrovving al those electioÌ„s vvhich the ancient by so many Canons carefully sought to vphold and hereby drew to them an infinite masse of money neither did they soe stay but tooke away from Bishops and patrons all right of collation presentation forbidding them to place any till such should bee prouided for as they had giuen the expectatiue hope of benefices not voyd Of these men there was an infinite number not comming from the Vniuersities and schooles of learning but from the plough or base trades not knowing Alpha from Beta who liued most wickedly and dissolutely and brought the holy Ministery into so great contempt that whereas anciently nothing was more honourable now nothing is more abiect and contemptible Besides these grieuances vppon euery vacancy they exacted the benefit of a whole yeare out of euery liuing according to a taxation set by them which sometimes three yeares profit would not answere and yet not content herewith they oftentimes imposed
tenthes and such like extraordinary taxes vppon the poore Cleargy And as if nothing would suffice ouerthrew all the iurisdiction of other Bishops brought all matters of suite to the Court of Rome and thereby also filled their coffers and that nothing might bee wanting to make the Church most miserable the proud spirits of Cardinalls the Popes Assessors their swelling words and their insolent gestures were such that if a man would draw a perfit picture of pride the best way to expresse the same were to paint a Cardinall For though these men at the first were but of the inferiour Cleargy yet in time they so enlarged their Phylacteries that they do not onely despise Bishops whom in contempt they call Episcopellos but also Patriarches Primates and Arch-bishops as their inferiors and almost suffer themselues to be adored of them Yea they think themselues to be Kinges fellowes neyther did they content them-selues thus proudly and insolently to aduance themselues aboue these vnder whom they should haue bin but to maintaine their state the vnmeasurable and inextricable gulfe of their couetousnes was such that no words can expresse it For they got diuerse kindes of liuings that do not well stand together they became Monkes and Canons Regulars and Seculars and vnder one habit possessed the liuings of all religious orders and professions not 2. or 3. 10. or 20. but a hundred 2. hundred yea sometimes 4. hundred or more and those not small and poore but the best and fattest that could be gotten Gerson speaking of the incroaching of the Court of Rome writeth in this sort In processe of time the Pope drew many things to himselfe so that in the end vppon occasion giuen and taken which it is not needfull heere to rehearse almost the whole collation of liuings and iurisdiction of the Church rested in the Pope and his Court in such sort that scarce was there any Prelate found that had power to giue any the least benefice Together with these thinges concurred many fold exactions to maintaine the state of the Pope and Cardinals and whether there were not many fraudes abuses and symonies committed I referre to the iudgment of such as are of experience These things I haue therefore insisted vppon because happily it may seeme to some more expedient for the Vniuersall Church that all thinges should be brought backe to their auncient estate wherein they were in that Church that was in the Apostles times as much as conueniently might be the greater part of these iurisdictions being reiected which haue made the Church meerely brutish and carnall sauouring almost nothing of the things that concerne the saluation of soules not of them-selues but thorough the fault of such as abuse them or at the least that things should be brought to the state they were in in the time of Syluester or Gregory when euery Prelate was left to him-selfe in his owne jurisdiction and that part of the Church that was committed to his charge and the Pope held that which was his owne without soe many reseruations and so many great exactions for the maintenance of that Court and Head growing happily too great for the other states and parts of the body to beare So that as there were worthy men that conspiring with vs in matter of faith opposed themselues against errors and false opinions soe there wanted not that disliked and reproued the Popes incroaching tending to the dissoluing of the whole frame of the Ecclesiasticall Hierarchie and the ouerthrow of the forme of gouernment setled by Christ which is no lesse hurtfull then the bringing in of heresie and false Doctrine And this is that Babylonicall captiuity of which Grosthead complained and in respect of these confusions and not onely in respect of ill life as Maister Higgons vntruly telleth vs Bernard and other complained that the seruants of Christ serued Antichrist From the tyranny and vsurpations of the Pope soe much complayned of in the dayes of our Fathers let vs come to abuses and superstitious obseruations remoued by vs and see whether they that went before vs will not giue testimonie to that which wee haue done And first to begin with the Sacrament of the Lords body and bloud the first abuse in the celebration of that Sacrament disliked by vs is the mangling of it and giuing it to the Lay people onely in one kinde Touching the ministration of the holy Sacrament of the Eucharist it is euident sayth Cassander that all other Churches of the World euen vnto this day and that the Roman or West Church for more then a thousand yeares in the solemne publike and ordinary dispensation of this Sacrament gaue both kindes to all the members of the Church The same doth Rhenanus proue at large writing vppon Tertullian and sheweth that for feare of shedding the Challices wherein the consecrated wine was and out of which the people were to drinke the bloud of CHRIST had certaine pipes of siluer Afterwards in processe of time the consecrated breade was dipped into the wine and soe giuen to the people that they might receiue the whole Sacrament But this kinde of dipping Micrologus sayth Ordo Romanus condemneth and therefore prescribeth that on Good fryday when there is no consecrating but a receiuing of the mysticall breade that was consecrated the day before they should by saying the Lords Prayer and dipping the body of our Lord into Wine not consecrated consecrate the same that soe the people might bee partakers of the whole Communion which thinge were superfluous if the body of our Lord kept from the day before and soe dipped might suffice for a full and entire Communion and he sheweth that Iulius the Pope writing to the Bishoppes of Aegypt condemned this kind of dipping and commaunded them to giue the bread and wine apart as Christ did institute yet in time they proceeded farther and gaue the Sacrament onely in one kinde to the people which custome when some condemned the Councels of Constance and Basill thought good to confirme and allow yet so that the Bohemians vppon certaine agreements were permitted to haue the communion in both kindes and it is reported of Pope Martin chosen in the Councell of Constance that hee went home from the Councell and ministred the communion in both kindes to diuerse not of the Cleargy onely but of the Laitie also VValdensis also testifieth that heere in England some deuout men of the Laitie were permitted to communicate in both kindes in his time and Cassander assureth vs that all the best men that professed them-selues to bee Catholiques especially such as were conuersant in reading the ancient writers and monuments of antiquity vppon great reason desired to haue the Communion in both kindes The next abuse was that of priuate Masses I haue shewed already that the name of Masse was giuen to the holy Sacrament for that all non-communicants were dismissed and all that staid were to communicate And as Cassander fitly noteth
the whole composition and forme of the sacred prayer called the Canon agreeth onely to a publike ministration there being often mention made in it of the people standing round about offering and communicating so that some ancient expositors of the Roman order thinke the Canon ought not to bee vsed but in a publike ministration To which purpose Micrologus obserueth that the prayers vsed after the communion are appliable onely to such as haue communicated and therefore willeth them not to neglect to communicate that desire to enioy the blessing of these praiers Clichthoueus vppon the Canon of the Masse sayth that which some note that the Priest soe often as hee celebrateth should giue the Sacrament to all that stand by is Auncient and agreeable to the custome of the Primitiue Church when the faithfull did euery day receiue the Sacrament according to that Sanction of Calixtus the Pope After the consecration let all communicate and that of Anacletus who willeth them to bee excommunicated that beeing present at the consecration communicate not which Andradius will not haue to be restrained to the Ministers assisting but extended to all the people and that by the authority of Dionysius and Iustine Martyr Cochlaeus against Musculus de sacrificio missae hath these wordes In olde time both Priest and people as many as were present at the sacrifice of the Masse after the oblation was ended communicated with the Priest as it is evident by the Canons of the Apostles and the Epistles of the most ancient Doctors c. Afterwards the devotion of the people decayed yet the Cleargy and Ministers communicated still when all they did not communicate yet at least the Deacons and Subdeacons communicated as the Authour of the Romane Breviary testifieth Whereupon saith Cassander some godly and learned men doe wish that this ancient custome were restored that at least the Ministers might communicate with him that celebrateth as agreeable to the practise of the Primitiue Church and making much for the dignity and gravitie of this Mystery In the Churches of Aethiopia all communicate in both kindes twise euery weeke to this day Iohn Hofmeister expounding certaine prayers of the Masse hath these wordes the thing it selfe proclaimeth it that as well in the Greeke as Latine Church not the Priest that celebrateth onely but the rest of the Presbyters and Deacons the whole people or at least some part of the people was wont to communicate which custome how it ceased and grew out of vse may seeme strange but it were greatly to be wished that it were restored againe which thing might easily be effected if the Pastors of the Churches would do their duty for the Priests themselues are in fault that few or none of the people are found to communicate in that they doe not invite stirre them vp to communicate more often as appeareth by the writing of a certaine Diuine not vnlearned in the former age in which he reprehendeth certaine Pastours of that age wherein hee liued who tooke it ill that some of their Parishioners though liuing very laudably desired to communicate euery Sunday That the Sacrament was ministred in former times in loafe bread as we minister it at this day it is evident by the booke called Ordo Romanus by Durandus sundry other authorities In auncient times the manner was to giue the holy Sacrament into the hands of the communicants as wee doe and not to put it into their mouthes as the Papists doe What shall I speak saith Andradius of the vse of the holy Eucharist which now no man may lawfully touch but the Priests whereas it was wont to be carryed by the Deacons to such as were absent and to be giuen to Laymen into their hands whence proceeded that exhortation of Cyrill of Hierusalem full of piety and religion that each communicant should fasten his eyes vpon those hands that receiued the holy Eucharist and kisse them with the kisses of his mouth that so he might communicate to the rest of the members the holynesse of the Eucharist The custome of circumgestation saith Cassander is contrary to the manner of the Auncient and would neuer haue beene liked of them who held this mysterie in so great respect that they admitted none to the sight of it but such as they thought worthy to be partakers of it whereupon all such as might not communicate were ejected before the consecration and therefore it seemeth that this circumgestation might be omitted Crantzius praiseth Cusanus who being the Popes Legate in Germany tooke it away vnlesse it were within the Octaues of the feast of Corpus Christi the Sacrament being instituted for vse and not for ostentation Touching the honour of Saints Gerson Contarenus and others reprehend sundry superstitious obseruations wish they were wisely abolished Whether the Saints particularly know our estate and heare our cryes groanes not onely Augustine the Author of the Interlineall Glosse but Hugo de sancto Victore also will tell vs it is altogether vncertaine cannot be knowne whence it followeth that howsoeuer being assured they pray for vs in a generality wee may safely desire to bee respected of God the rather for their sakes yet it is not safe to pray to them Neither is this a new conceipt of ours but Guilielmus Altisiodorensis saith it was a common opinion in his time that neither we doe properly pray to Saints nor they in particular pray for vs but that improperly we are said to pray to thē in that we pray vnto God that the rather for their sakes at their suite we may finde fauour and acceptation with him Touching the abuse of Images and how much it was disliked in former time let the Reader see Cassander How great complaints were made long since against the forced single life of the Cleargy and how many and great men desired the abrogation of the law that forced men so to liue I haue shewed at large else-where That in the Primitiue Church they had their prayers in the vulgar tongue Lyra confesseth and Caietane professeth that he thinketh it would be more for edification if they were so now and confirmeth his opinion out of the Apostle Saint Paul Thus haue I giuen the Reader a taste of the iudgement of those that liued in former times both concerning matters of doctrine now controuersed the Popes incroachments now by vs restrained and also such abuses as we haue remoued by which I thinke it will appeare to be most true that amongst many good proofes of the equitie of our cause there can no better be desired then that what wee haue done in the reformation of thinges amisse the worthiest men in the Church wished to be done before wee were borne And therefore Master Higgons hath little cause to say Our cause is bad and the Patrons worse That which hee addeth that
three Hypostases wee aske them what they meane by the Hypostases they speake of and they tell vs three persons subsisting wee answere that wee beleeue so but the sense satisfieth them not they vrge vs to vse the word it selfe some poyson lying hid in the very syllables c. Let it bee sufficient for vs to say there is one substance in God and three subsisting Persons perfit equall and coeternall if it seeme good vnto you let vs speake no more of three Hypostases but let vs acknowledge one only there is some ill to be suspected whē in one sense diuersity of words is found let it suffice vs to beleeue as I haue sayd or if you thinke it right that wee admitte three Hypostases with their interpretation we will not refuse soe to doe but beleeue mee there lyeth some poyson hid vnder their wordes the Angell of Sathan hath transfigured himselfe into an Angell of light By this which hath been said it is euident that there haue bin as great and hot contentions in former times amongst right beleeuers as are now between the professors of the reformed religion and that those diuisions were not about matters of circumstance or personall onely as Higgons falsely pretendeth but of whole Churches disliking condemning and refusing to communicate one with another vppon supposed differences in mattersof faith and religion Wherefore to draw to a conclusion we deny not but that Luther and some other adhering to him vpon some misconstruction of the opinion of Zuinglius and the rest were carried too farre with the violence of their ill-guided zeale but we say also that there were as fiery conflicts in former times betweene Cyrill and Theodoret betweene Cyrill and Iohn of Antioch betweene Chrysostome and Epiphanius who yet were Catholicke Christians all of them as I take it notwithstanding the vnkindnesses that passed betweene them and as Iohn of Antioch and Theodoret were reconciled to Cyrill and those of that side vpon a more ful explication of their positiōs formerly disliked so it is reported by Melanchthon that Luther a litle before his death cōfessed vnto him that he had exceeded gone too far in the cōtrouersies between him his opposits about the Sacramēt that thereupon being wished to publish some qualification of his former writings that were too violēt and bitter he said hee had thought vpon that matter and would so doe but that hee feared the scandall that might grow vpon such his retractation and that therefore he was resolued to referre all to God and to leaue the matter to Melanchthon who might doe something in it after his death This conference betweene Luther and him Melanchthon made knowne to many and euer constantly shewed himselfe a most godly peaceable and religious man carefull to hold the vnity of the spirit in the bond of peace howsoeuer it pleaseth pratling Higgons to wrong him and to compare him to the Moone in mutability Wherefore leauing my first allegation let vs come to the second which is that there are more and more materiall differences amongst Papists then amongst vs which Higgons saith is a poore recrimination For that the eye being iudge there is a comfortable Harmony in the Roman Church the same Doctrine preached the same Sacraments ministered and the same Gouernment established whereas Protestants are diuided in iudgement touching matters of faith and haue a distinct gouernment in England Scotland Heluetia and Saxony This exception consisteth of two parts the first clearing the Papistes from the differences and diuisions they are charged with The second charging Protestants with diuisions and differences both in matters of faith and gouernment For answere to the former part of this exception first I say if there be no contradiction betweene these assertions the Pope is aboue Generall Councels the Pope is not aboue Generall Councels the Pope hath the vniuersality of all Ecclesiasticall iurisdiction in himselfe the Pope is but onely prime Bishoppe in order and honour before other equall in commission with him and at the most but as the Duke of Venice amongst the senators of that state the Pope may erre iudicially the Pope cannot erre iudicially the Pope is temporall Lord of all the world the Pope is not temporall Lord of all the world the Pope if not as temporall Lord of the world yet in ordine ad spiritualia may dispose the Kingdomes of the world the Pope may not meddle with Princes states in any case men are iustified by imputed righteousnesse men are not iustified by imputed righteousnesse men are iustified by speciall faith men are not iustified by speciall faith men may be certaine by the certainety of faith that they are in state of grace men cannot bee so certaine there is merit of condignity properly so named there is no merit of condignity the blessed Virgine was conceiued in sinne the blessed Virgine was not conceiued in sinne then doubtlesse all the Pastours and Bishoppes of the Roman Church preach the same Doctrine otherwise let the reader assure himselfe Master Higgons hath stretched his stile to vse his owne wordes till hee forced it to breake into a vast and notable vntrueth Secondly I say the forme of ministring the Sacraments hath not beene alwayes the same in the Romane Church For as Cassander noteth in his preface before the booke called Ordo Romanus published by him the auncient formes of diuine service were abolished new imposed and prescribed violently so that all that resisted were sent into banishment and since that first alteration as Platina noteth a number of Tautologies and Barbarismes are crept in making ingenuous men abhorre from the celebration of the holy mysteries Thirdly I thinke it will easily appeare there was no such sweet harmony in the Romane Church touching matters of gouernment as Master Higgons speaketh of when the Pope was not onely resisted but called Antichrist in respect of his infinite reseruations admittances of appeales his prouisions and graunting of expectatiue graces and the like vsurpations preiudiciall to the right of all other Bishoppes and the liberty of the Church For answere to the second part of his exception first I confidently affirme and the proudest Papist vnder heauen shall neuer proue the contrary that Protestants haue no reall and essentiall differences in matters of faith and doctrine Secondly I say that their differences in the forme of gouernment are not such as our Aduersaries pretend For they that admitte gouernment by Bishoppes make their authority to bee fatherly not princely directing the rest not excluding their aduise and assistance subordinate to Prouinciall Synodes wherein no one hath a negatiue voyce but the maior part of the voyces of the Bishoppes and Presbyters determineth all doubtes questions and controuersies and they that retaine not the name of Bishops yet haue a president in each company of Presbyters and thinke it a part of Gods ordinance that there should bee such a one to goe before the rest and to be
in a sort ouer them who though they giue not the name of Bishops nor so much authority to these Presidents as Antiquity did yet is not their errour in this point matchable with the errours that are amongst Papists contradicting one another touching the Pope and his gouernment in things most essentially concerning the power and authority of that supposed Ministeriall head of the Church Wherefore let vs come to my last allegation excepted against by Master Higgons which is that we want not a most certaine rule to end all controversies by which is the written word of God interpreted according to the rule of faith the practise of the Saints from the beginning the conference of places and all light of direction that either knowledge of tongues or any parts of good learning can yeeld In excepting against this rule Master Higgons sheweth the weakenesse of his braine for what if Luther Zuinglius and other complained against such as they thought to bee opposite to them in opinion touching some particular points that they had not due regard to this rule or that they vsed it not aright What if all bee not presently of one minde and judgement in all things will that improue the rule of judging which wee propose and not rather argue the imperfection of such as should judge according to it But hee craueth leaue to except against the rule proposed by Mee for three respects first because the principles of our religion exclude the meanes of reconciliation to wit the gravity of Councels the dignity of Fathers and the authority of the Church For answer wherevnto wee say that wee exclude not the gravity of Councels for wee absolutely without all restriction receiue all the lawfull Generall Councells that euer were holden touching matters of faith and though wee make God speaking in his word to bee the onely judge authentically defining and prescribing what men shall beleeue vnder paine of condemnation yet wee thinke Councells haue a judgement of jurisdiction and that they may subject all gaine-sayers to excommunication and like censures Neither doth it any way derogate from the authority of Bishoppes assembled in Councels that we make them iudges to determine according to the word of God the resolutions of the Church from the beginning not the rule it selfe for what man in his right wits will attribute any more vnto them and make them iudges at liberty tied to the following of no rule of direction or like God that is a rule to himselfe in all his actions and hath no Law prescribed to him by any other Yet because Master Higgons willeth the reader to compare Campians fourth reason with my assertion I will likewise intreat him to see a worthy discourse of Clemangis wherein he proueth at large that Bishoppes assembled in Generall Councels must proue and confirme their determinations by other arguments then by their own authority and giueth many reasons by which a man may reasonably perswade himselfe that such Councels are not absolutely generally free from danger of erring whence it followeth that they neither are the rule that is to be followed in determining controuersies nor after they are determined Touching the dignity of Fathers authority of the Church wee esteeme them both as beseemeth vs for whatsoeuer the Fathers generally with one consent deliuer in matters of faith we admit receiue as true without father examination as likewise whatsoeuer the Church consisting of all Christians not noted for heresie or singularity that are and haue beene since the Apostles times but of particular Fathers parts of the Church we iudge according to the rule of Gods word and the generall resolution of the Fathers and the whole Church that hath beene since the Apostles times His next exception against our rule is because wee admitte not the Pope to bee iudge of all controuersies in CHRISTS steed which hee must frame in this sort The Pope is supreame iudge of controuersies in religion therefore the Word of GOD interpreted in sorte before expressed is not the rule that is to bee followed in determining thinges doubtfull and then the consequence will be naught and the antecedent false for though we should grant the Pope to be appointed judge of controuersies in Christs stead yet I hope his Holinesse is bound to follow some rule of direction in iudging and if any what other then that mentioned by Mee I cannot conceiue But whatsoeuer become of the consequence the antecedent is false for he shall neuer proue while his name is Higgons that the Pope is supreame iudge of cōtrouersies And the ignorance or impudencie of the man deserueth iust reproofe in that hee feareth not to abuse the authority of Cyprian to that purpose who was so far frō taking the Pope for his iudge that he freely disséted frō him and professed that one Bishop is not to judge another but that they are to be iudged of God onely and the whole company of Bishoppes neyther doth the place produced by him out of Cyprians Epistles proue any such thing as hee would enforce for it is most euidēt that Cyprian speaketh of one Bishop in each Diocesse not of one Bishop in the whole Christian Church when he sayth Heresies arise from no other cause then that the Priest of God is not obeyed and that men think not of one Priest iudge in Christs steed as it will easily appeare to any one that will take the paines to see the place But saith Higgons the Lutherans seeke to predominate and the Caluinistes will not obey therefore there must be an vmpier betweene them and consequently the Pope must end the quarell Whereunto I answere in a word that howsoeuer the violent humors of some men make a rent in the Church yet there is no difference in iudgement amongst those whom he calleth Lutherans and Caluinists in any matter of faith and therefore the mediation of moderate men interposing themselues or the authority of Princes professing the reformed Religion may in that good time that God shall think fitte easily make an end of these contentions without seeking to the Romish Babilonicall Monarch His third exception is a meere begging of that which is in controuersie which shal neuer be graunted him For I say confidently as before that the matters wherein the followers of Luther and the rest professing the reformed religion seeme to differ are neyther many in number reall in euidence nor substantiall in waight as he vainely braggeth hee can proue out of Luther Hunnius and Conradus on the one part and Zuinglius Sturmius Clebitius c. on the other part And therefore here is noe reproofe of that I haue sayd of the reconciling of these differences but a proofe of his vanity in bragging of that which hee will neuer be able to performe That which I haue written touching the reconciling of these men in shew so opposite in the matter of the Vbiquitary presence and the
then matchable with the greatest Rabbins of the Romish Synagogue wheras Bernard some other were matchable with them For answere whereunto let the reader obserue that I neuer call the whole Latin Church by the name of the Romish Synagogue out the faction that prevailed in it therefore I meane not all the Doctours of the Latin Church by the name of the Rabbins of the Romish Synagogue but such onely as serued as vile instruments to advance Papall tyranny superstition error So that though Bernard Alexander of Hales Bonaventura Scotus Lyranus Gerson some other should be granted to haue bin matchable with Damascen Theophylact Oecumenius yet will it not follow that I haue vttered any vntruth for I deny that any of these were of the Papall faction The next supposed crimination is a most iust reproofe of the grosse ouer-sight of Bellarmine where he saith none of the Churches separated from Rome or none of the Churches of Asia and Africa as Higgons restraineth his words could euer hold any councell after their separation which cannot be avoyded by Higgons though it seemeth he would willingly doe the Cardinall some good seruice that he might become fellow Chaplaine with Mathew Tortus For if the Cardinall meane Generall Councels it is not to be marvailed at seeing they are but a part if Nationall or Provinciall it is too childish and may be refuted by sundry instances Whereunto Higgons hath nothing to say but that if Bellarmines wordes be extended to the Greeke Church his fault is vnexcusable seeing that Church hath holden Provinciall Councels since her separation whereof as Master Higgons thinketh he speaketh and not of Generall but that his words are restrained to the Churches of Asia and Africa which could neuer hold any such after their separation In this Apology of Master Higgons there are more absurdities then words For first he can giue no reason why the supposed Schismaticall Churches of Asia and Africa should be lesse able to hold Nationall or Provinciall Synodes then those of Europe Secondly the Greeke Church is principally in Asia so that if the Greeke Church had the power of convocating Provinciall Synodes some of the Churches of Asia were not excluded from partaking in it Thirdly if this were not the common misery of all diuided Churches this infelicity grew not from their separation but from some other cause and then it maketh nothing for proofe of the necessity of adhering to the Church of Rome as to an head to which purpose Bellarmine bringeth it Fourthly that other Churches may hold Provinciall Synodes namely those of Asia Africa it is most evident For first touching the Aethiopian Christians h Damianus à Goes out of the report of a learned Bishop of those parts sheweth that they haue Councels and that they make Lawes in them Of a Synode holden by the Nestorians wee reade in Onuphrius in the life of Iulius the Third In the Councell of Florence we reade of certaine Orators sent thither from the Armenians in the name of the Patriarch of Armenia his Cleargy which could not be done without some Synodall meeting Lastly seeing many Councels were holden in auncient times in shew Generall by such as were Heretiks what reason can Higgons giue why these Churches hauing a subordination of inferiour Cleargy-men Bishops Metropolitans cannot so much as call a poore Provinciall Synod If this be not childish trisling to say no more let the reader iudge how partial soeuer he be And therfore I say now againe as at first that if Bell. mean general coūcels when he saith the diuided churches could hold none after their separatiō it is not to be marvailed at seeing they are but a part if National or Provincial it is childish seeing it is most evidēt they might hold such Councels neither can his yeares dignity or other ornaments Master Higgons speaketh of priuiledge him so farre but that wee may and will taxe his wilfull ouersights as they deserue notwithstanding the boyish pratling of Theophilus Higgons The conclusion of this chapter touching our want of good manners towardes Bellarmines grace and other such lights of the world as shine in the darknesse of Popish blindnesse and superstition sorteth so well with the next part of this chapter which is concerning my inciuility towardes the Cardinall that one answere may suffice for both That I haue not wronged him by imputation of false crimes I hope the Reader will beare Mee witnesse vpon view of that I haue answered in my owne defence The 2. part of the third Chapter §. 1. WHerefore let vs see wherein my inciuility consisteth It is forsooth in aggeration of base odious and vnworthy names as Cardinall Heretike Hereticall Romanist Impious Idolater Shamelesse Iesuite Shamelesse Companion with his idle braine and sencelesse fooleries This is Master Higgons proofe of my inciuility If I make it not appeare to all men that haue their sences that I haue reason to phrase the Iesuite as Higgons speakes so as I haue done let Mee bee condemned of inciuility But if I had just cause to vse him as I did let this foolish flatterer hold his peace Wherefore to begin with the first Shall he charge vs with twenty execrable damnable Heresies all which he knowes we accurse to the bottomlesse pit of Hell may not I call him a Cardinall Hereticke or Hereticall Romanist without note of inciuility Shall he at his pleasure because he weareth a red Hat charge vs with Heresie Impiety for impugning the adoration of Images forbidden by Almighty God and may not I call him an impious Idolater Shall it bee lawfull for him to say that Elizabeth our late Queene of blessed memory tooke vpon her and was reputed to bee chiefe Priest in these her dominions and shall it not bee lawfull for me in reproofe of so impudent a slander and defence of my late dread Soueraigne the Lords annoynted and the wonder of the world to tell the Iesuiticall Friar that he is a shamelesse Iesuite that durst so say Shall he without conscience or feare of God against his own knowledge charge vs with the hellish Heresies of the Maniches touching two originall causes of things the one good of thinges good the other euill of thinges euill and shall it not be lawfull for me to aske the question whether hee be not a shamelesse companion in so charging vs Shall a Iesuiticall Frier be freely permitted in so vile sort to wrong so many mighty Monarches States people of the world as professe the reformed religion may a man say nothing to him without incurring the note of inciuility and want of good manners Shall he charge vs with palpable grosse senselesse absurdities may not we tell him the grosse absurdities which hee vntruly imputeth vnto vs are but the fancies of his owne idle braine Shall hee bee suffered to vtter senselesse fooleries in wronging Caluine other men as good as
parts of this Church and Catholiques that thinke the Pope may iudicially erre vnlesse a generall Councell concurre with him which in their opinion is an error and neare to heresie Yea the same Bellarmine sayth that the particular Romane Church that is the cleargy and people of Rome subiect to the Pope cannot erre because though some of them may yet all cannot It is true therefore which I haue deliuered not withstanding any thinge the Treatiser can say to the contrary that the Church including all the faithfull that are and haue beene since the Apostles may be sayd to bee free from error because in respect of her totall vniuersality she is so it being impossible that any errour should bee found in all her parts at all times though in respect of her seuerall parts shee be not For sometimes and in some parts she hath erred and in this sense can no more be sayd to be free from error then a man may be sayd to bee free from sicknesse that in some parts is ill affected But as a man that hath not beene alwaies nor in all parts ill may bee said to be free from perpetuall and vniuersall sicknesse so the Church is free from perpetuall and vniuersall error This the Treatiser saith is a weake priuiledge and not answerable to the great and ample promises made by Christ whereas the Fathers knew no other whatsoeuer this good man imagineth For Vincentius Lyrinensis confesseth that error may infect some parts of the Church yea that it may sometimes infect almost the whole Church so that he freeth it only from vniuersall perpetuall error But sayth the Treatiser what are poore Christians the nearer for this priuiledge how shall such a Church be the director of their faith and how shall they know what faith was preached by the Apostles what parts taught true doctrine and when and which erred in subsequent ages Surely this question is easily answered For they may know what the Apostles taught by their writings and they may know what parts of the Church teach true doctrine by comparing the doctrine each part teacheth with the written word of God and by obseruing who they are that bring in priuate and strange opinions contrary to the resolution of the rest But if happily some new contagion endeauour to commaculate the whole Church together they must looke vp into Antiquity and if in Antiquity they finde that some followed priuate and strange opinions they must carefully obserue what all not noted for singularity or heresie in diuerse places and times constantly deliuered as vndoubtedly true and receiued from such as went before them This course Vincentius Lyrinensis prescribeth But the Treatiser disclaimeth it not liking that all should be brought to the letter of holy Scripture and the workes of Antiquity which setting aside the authority of the present Church he thinketh yeeld no certaine and diuine argument So that according to his conceipt wee must rest on the bare censure and iudgement of the Pope for he is the present Church Antiquity is to be contēued as little or nothing worth Hauing iustified the distinctiō of the diuerse cōsiderations of the Church impugned by the Treatiser that which he hath touching the two assertions annexed to it will easily bee answered For the one of them is most true his addition of not erring being taken away and the other is but his idle imagination for wee neuer deliuered any such thing §. 3. IN the third place he excepteth against Mee because I say the words of the Apostle in the Epistle to Timothy touching the house and Church of God are originally vnderstood of the Church of Ephesus wherein Paul directeth Tymothy how to demeane and behaue himselfe but because I haue cleared this exception in my answere to Higgons I will say nothing to him in this place but referre him thither §. 4. FRom the Apostle the Treatiser passeth to Saint Augustine and chargeth Me th I wrest his words when he sayth he would not beleeue the Gospell if the authority of the Church did not moue him to a sense neuer meant by him These words of S. Augustin are vsually alleadged by the Papists to proue that the authority of the Church is the ground of our faith reason of beleeuing in answere whereunto I shew that the Diuines giue two explications of them For Ockam and some other vnderstand them not of the multitude of beleeuers that now are in the world but of the whole number of them that are and haue beene since Christ appeared in the flesh so including the Apostles and in this sense they confesse that the Church because it includeth the writers of the bookes of the new Testament is of greater authority then the books themselues Other vnderstand by the name of the Church onely the multitude of beleeuers liuing in the world at one time and thinke the meaning of Augustine is that the authority of this Church was an introduction vnto him but not the ground of his faith and principall or sole reason of beleeuing The former of these explications this graue censurer pronounceth to be friuolous First because if wee may beleeue him Saint Augustine neuer vsed these words Catholique Church after this sort in that sense Secondly because he speaketh of that Church which commanded him not to beleeue Manicheus which vndoubtedly was the present Church Thirdly because as he supposeth I can alleadge no Diuine that so interpreted the words of Augustine that which I cite out of Ockam being impertinent To euery of these reasons I will briefly answere And first that Augustine doth vse the words Catholique Church in the sense specified by Me it is euident For writing against Manicheus he hath these words Palám est quantū in re dubia ad fidem certitudinem valent Catholicae Ecclesiae authoritas quae ab ipsis fundatissimis sedibus Apostolorū vsque ad hodiernū diem succedētibus sibimet Episcopis tot populorū cōsensione firmatur that is it is apparant what great force the authority of that Church hath to settle the perswasion of faith cause certainty in things doubtfull that from the most surely established seats of the Apostles by succession of Bishops euen till this present cōsent of people is most firmely setled To the second reason wee answere that the Church including the Apostles and all faithfull ones that haue beene since comprehendeth in it the present Church and so might commaund Augustine not to listen to Manicheus So that this commaunding proueth not that he speaketh precisely of the present Church To the third I say that the Treatiser is either strangely ignorant or strangely impudent when hee affirmeth that I can alledge no Diuine that vnderstandeth the words of Augustine of the Church including in it the Apostles such as liued in their times For first Durandus vnderstandeth them of the Primitiue Church including the Apostles Secondly Gerson will tell him that when
example of it in Scripture yet I affirme that it is no vnwritten tradition in that the grounds reasons and causes of the necessity of it are there contained the benefites that follow it Neither doth the place alledged by him out of Augustine proue the contrary the words of Augustine as commonly we reade them are these the custome of the Church in baptizing infants which is not to be despised or lightly regarded were not to be beleeued were it not an Apostolique tradition But whosoeuer shall consider the place will soone perceiue that Augustines meaning is that the custome of the Church in baptizing Infants which he saith is not to be despised or lightly regarded is to be beleeued to be no other but an Apostolical tradition not that it were not to be beleeued if it were not an Apostolicall tradition howsoeuer as it seemeth esset in stead of esse is crept into the text For it is something harsh to say the custome of the Church in baptizing infants is not to be beleeued vnlesse it were an Apostolicall Tradition Seeing such a custome might be beleeued though it were not an Apostolicall Tradition And besides the drift of Augustine in that place is to vrge the necessitie of this custome and to haue it beleeued to be Apostolicall and not to weaken it as if it had no support but bare tradition which can neither stand with the opinion of Augustine the truth of the thing it selfe nor the iudgement and resolution of our Adversaries themselues who thinke that the Baptisme of Infants may be proued vnanswerably out of Scripture in that CHRIST saith the Kingdome of Heauen belongeth to litle children and yet pronounceth that except a man bee borne a new of water of the spirit he cannot enter into the Kingdome of Heauen Wherein yet they contradict themselues as they doe likewise in some other things which they produce as instances of vnwritten traditions and yet goe about to proue them by Scripture Neither will the Treatisers evasion serue the turne that they goe not about to proue any thing necessarily out of Scripture that they pretend to be holden by vnwritten tradition but probably only for we know they bring Paedobaptisme as an instance of vnwritten traditions and yet say it may bee vnavoydably proued out of Scripture as they propose the testimonies of it The like may be said of the consubstantiality of the Sonne of God with the Father and the proceeding of the Holy Ghost from them both brought by them as instances of vnwritten verities and yet prooued as strongly by them out of Scripture as any other point of Faith For if they shall say an Heretique will not yeeld himselfe convinced by such proofes it will bee answered that no more he will by any other in any other point nor by the tradition of the Church neither which yet I suppose they will not make to be a weake proofe in that respect §. 9. THe next exception taken against Me is that I haue not well said that a man may still doubt and refuse to beleeue a thing defined in a Generall Councell without Hereticall pertinacie and that Generall Councels may erre in matters of greatest consequence What I haue written I will make good against the Treatiser For it is not so strange a thing as he would make vs beleeue to thinke that Generall Councels may erre that a man may doubt of things defined in thē without heretical pertinacie seeing not onely our Diuines generally so thinke but sundry of the best learned in the Romane Church informer times were of the same opinion as I haue else-where shewed at large Neither were it hard to answere the authorities hee bringeth to prooue that Generall Councels cannot erre if a man would insist vpon the particular examination of them But this may suffice in a generalitie that the Fathers produced by him blame and condemne in particular the calling of things in question that had beene determined in the Councell of Nice and some other of that sort and not generallie the doubting of any thing determined in any Councell how disorderly soeuer it proceeded In the second Councell of Ephesus there wanted not a sufficient number of worthy Bishops yet because hee that tooke on him the Presidentship vsed not accustomed moderation neither permitted each man freely to deliuer his opinion it was not accepted nor the Decrees of it receiued From the not erring of Councels the Treatiser passeth to the question concerning the Churches authority in making new Articles of faith and seeketh to cleare the Romane Church from the imputation of challēging any such authority by my confession my words alleadged by him to this purpose are these Our aduersaries confesse that the approbation and determination of the Church cannot make that a truth which was not nor that a Diuine or Catholique truth that was not so before But the good man hath vsed this poore sentence of mine as Hanun vsed the messengers of Dauid whose garments he cut off in the middle a wrong afterwards seuerely and yet most iustly reuenged by Dauid For it followeth in the same sentence that Papists do thinke that the Church by her sole and bare determination may make that veritie to be in such sort Catholique that euery one must expressely beleeue it that was not soe and in such degree Catholique before Whereby it appeareth that they attribute a power to the Church in a sort to make new Articles of faith in that shee may make things formerly beleeued onely implicite to bee necessary to bee expressely beleeued not by euidence of proofe or apparant deduction from thinges expressely beleeued but by her bare and sole authority which not onely wee but sundry right learned godly and wise in the middest of the Church of Rome euer denied Wherefore let vs passe from this imagined aduantage to consider the rest of his exceptions §. 10. IN my third booke and first Chapter speaking of the Patriarche of Constantinople I haue these words In the second generall Councell holden at Constantinople he was preferred before the other Patriarches of Alexandria and Antioch and set in degree of honour next vnto the Bishoppe of Rome in the great Councell of Chalcedon hee was made equall with him and to haue all equall rights priuiledges and prerogatiues because hee was Bishoppe of new Rome as the other was of old Hereupon the Treatiser breaketh out into these wordes I cannot doe otherwise but maruaile that a man of his place and learning doth not blush to committe such a notorious vntrueth to the Print and view of the world For not to speake of the falshood of the first part of his affirmation because it is in some sort impertinent that which hee saith of the Councell of Chalcedon is most vntrue repugnant to all antiquity and not onely contrary to all proceedings and the history of the sayd Councell but also to the wordes of the Canon by him alleaged
Caluine doth expressely condemne these reseruations which I confessed before but no way goeth about to make good the consequence which I denied to wit that therefore hee thought the sanctified elements so reserued not to bee Sacramentally the Body of Christ. For that which hee hath that Caluine Bucer Melanchthon and almost all Protestants holde the Eucharist to bee no permanent thing but to bee the Sacrament onely when it is receiued hath no more force of proofe then the rest of his frivolous discourses seeing it is most evident that the Protestants named by him haue no such meaning that the sanctified elements in the Holy Eucharist are no Sacrament but precisely in the very receiuing of them for then they should bee no Sacrament in the hand of the Minister and on the Holy Table but onely in the hand or mouth of the communicant but that they are no Sacrament but in reference to the vse to which they were appointed by Almightie God as I haue shewed at large in the place against which this Treatiser quarrelleth §. 5. LEt vs therefore proceed to see what hee hath more to say In my Fourth booke writing of the things required for the attaining of the right vnderstanding of the Scripture I say some things are required as making vs capable of such vnderstanding and other as meanes whereby we attaine vnto it Amongst the things required as making vs capable of the right vnderstanding of Scripture I reckon the illumination of the vnderstanding and a minde free from the thought of other things depending on God as the Fountaine of illumination desirous to finde out the Truth with resolution to embrace it although contrary to the conceipts of naturall men The meanes whereby we attaine to the right vnderstanding of Holy Scripture I make to be of two sorts some disposing and preparing onely as often reading meditating and praying some guiding vs in the search it selfe and these I make to bee fiâ—…e Whereof the first is the knowledge of the rule of faith and the practise of the Saints according to the same The second a due consideration what will follow vpon our interpretation agreeing with or contrary to the things receiued amongst Christians In which consideration the conference of other places of Scripture is necessary The third the consideration of the circumstances of the places interpreted the occasion of the words the things going before and following after The fourth the knowledge of all those histories arts and sciences which may helpe vs. The fifth the knowledge of the originall tongues and the phrases and idiotismes of the same In all these passages as I thinke there is nothing that the Diuell himselfe dareth gaine-say yet as if I had vttered some strange paradoxes and things neuer heard of before the Treatiser sayth my doctrine is commonly singular in so much that hee professeth hee thinketh hee may very well in some sort liken the platforme or order and Faith of a Church sette downe in my bookes of that argument to Sir Thomas Moores Vtopia and that there neither is nor euer was any such Church in the world as I describe and therevpon maketh shew as if hee would confute euery word that I haue in the place cited by him Verily I thinke it will not bee safe for mee to write or say that there is a GOD that GOD made heauen and earth or that hee sent his sonne into the world for he impugneth thinges as cleare as any of these as that an illumination of the mind is necessary to the vnderstanding of the Scripture inspired of God the thinges contained in it seeing the naturall man perceiueth not the thinges of GOD which are spiritually discerned whereas yet wee shall finde that hee canne say nothing against the necessity of such diuine illumination for the vnderstanding of the Scripture but hee might say as much against the necessity of the light of naturall reason for the vnderstanding of things naturally discernable For hee might aske as now hee doth touching this illumination how a man knoweth hee hath reason or the vse of reason and is not mad or drunke seeing such men as are soe distempered thinke they haue the vse of reason as well as any other and one kinde of answere will serue for both these doubtes For as men know they haue reason by the discerning of such things as are not discernable by the senses or sensitiue faculties which are organicall soe faithfull and beleeuing men that haue their mindes enlightned knowe they haue receiued such a new illumination in that they discerne thinges which before by the dimme sight of nature they could not and as men that are sober and in their right wittes doe certainely know they are soe though such as are madde or drunke thinke they are when they are not and soe deceiue themselues Soe men that haue true illumination of grace may certainely knowe they haue it though some franticke and braine-sicke men thinke they haue it when they haue it not The weaknesse of this assault it seemeth the Treatiser did perceiue and therefore hee assayleth vs another way and vndertaketh to proue that it is not necessary a man should be spirituall before hee vnderstandeth the Scriptures because then it would be consequent that our faith could not be builded vpon Scriptures as we thinke it is But I doubt hee will haue as bad successe as before For as there must bee a naturall light of reason shining in men before any thing naturally discernable canne euidently appeare vnto them to bee that it is and yet the perswasion men haue touching the beeing of such things buildeth it selfe vppon such euidence soe likewise there must be a light of grace shining in the vnderstanding of men before they can vnderstand the Scripture and yet the perswasion they haue of the trueth of diuine thinges may and doth build it selfe vppon the Scriptures vnderstood through such light Wherefore let vs see what hee hath yet more to say Whereas besides an illumination I require in him that will vnderstand the Scriptures a minde free from the thought of other things depending vpon God as the fountaine of illumination and desirous of trueth with resolution to embrace it though contrary to the conceipt of naturall men besides his former exception already answered he addeth these words I dislike these wordes desirous of truth with resolution to embrace it The like wherevnto I protest I neuer read nor heard to come from any man For is it possible there should any such man be found that should dislike it in vs that wee require in him that will vnderstand the Scripture a minde desirous of trueth with resolution to embrace it Surely it is for we haue met with such an one but he hath taken order by concealing his name that noe man shall make him blush by looking on him This doubtlesse is one of the sons of Belial that haue cast off the yoake that neither feare God nor reuerence men But what
reason doth he giue of his dislike these words hee saith seeme to pretend a kind of doubting or staggering which must not be allowed especially in such men as are spirituall As if a spirituall man might doubt of nothing nor be ignorant of nothing whereas yet all men know S. Augustine S. Hierome and other holy Fathers who as wee thinke were spirituall doubted of the meaning of sundry passages of holy scriptures and left many questions vnresolued If happily he say men may not doubt of matters of faith and that therefore they must not be said to haue mindes desirous of truth with resolution to embrace it it will be answered that noe man professing himselfe to be a Christian ought to doubt of such things as all Christians are bound expressely to beleeue yet are there many matters of faith that is such as must be beleeued at least implicite that faithfull men may doubt of and enquire after Yea at first when a man beginneth to beleeue hee doubteth of all points of faith and must be setled in the same by the Scriptures interpreted vnto him the diuine illumination of grace making him vnderstand them Thirdly whereas I reckon the knowledge of the rule of faith and the practise of the Saints according to the same amongst the meanes which are necessarie for the vnderstanding of the Scripture and define that rule First to bee the summary comprehension of such principall articles of diuine knowledge as are contained in the Creede of the Apostles and are the principles whence all other things are deriued Secondly all such things as all Christians are bound to beleeue expressely which haue bin euer constantly beleeued by all such as haue not beene noted for singularity and nouelty Hee sayth most men will dislike my doctrine and pronounceth this rule to bee verie vncertaine and yet presently forgetting himselfe addeth that hee hath proued in the first part of this Treatise that in very deede the Scriptures ought to bee interpreted according to the rule of faith that is the summe of Christian Religion preserued as a depositum in the Church But some man happily will say that howsoeuer he forgetteth himselfe yet hee hath good aduantage against vs. For first he argueth that if the Scripture be to bee interpreted according to the rule of faith the rule of faith it selfe is not knowne and beleeued through the authority of the Scripture Secondly hee sayth the practise of the Saints from the beginning to which I require men to haue an eye in interpreting Scripture canne very hardly be gathered out of the monuments of Antiquity according to my grounds For answere to which obiections First I say that the particular and seuerall parts of Scripture must bee interpreted according to the rule of fath that is the summe of Christian Doctrine receiued in the Church and that yet the same summe of Christian doctrine is no otherwise to bee receiued by vs but because it hath beene deliuered by the Church as gathered out of the due comparing of one part of Scripture with another and from thence confirmed and proued Neither must wee firmely rest in the direction of it till the Church make vs see and discerne how it is gathered out of seuerall places of Scripture layd together Secondly that the practise of the saints may bee knowne out of the monuments of antiquity soe farre forth as is necessary for the helping of vs to vnderstand the Scriptures without any such difficultie as the Treatiser imagineth For example when Saint Augustine was to interpret certaine places of Scripture touching the deriuation of sinne from Adam and to cleare the point whether it were by naturall propagation or by imitation onely as the Pelagians thought it was not hard for him to know that the Church did euer most carefully present her new borne infants to Baptisme before they could bee mis-led and drawne away to euill by following the example of Adams disobedience thence to infer that she euer beleeued that infants are conceiued and borne in sinne and consequently that the propagation of sinne from Adam is naturall and not by imitation onely The fourth thing that I require in him that will take vpon him to interprete the Scripture is a due consideration what will follow vpon his interpretation agreeing with or contrary to the things generally receiued beleeued amongst Christians against which he hath nothing to say yet that hee might bee thought to say something first hee challengeth Luther for not obseruing this rule And secondly affirmeth that it is insufficient if at any time almost all Christians may erre as I teach But first concerning Luther the good man should know that hee cannot iustly be charged with the breach of this rule seeing he broached no new doctrine in the Church as the Treatiser vntruly affirmeth but such as had the testimony of Antiquity and the allowance of innumerable Christians in his time as well in the West as in the East And secondly that the possibilitie of the erring of the greatest part of the Church prejudiceth not this rule he might if hee pleased learne out of Vincentius Lirinensis who acknowledgeth that sometimes error may ouer-spread almost all the present church prescribeth that in such a case men should looke vp higher into antiquity The two other ensuing rules to wit consideration of the circumstances of the places interpreted the occasion of the words the things going before following after the knowledge of all such histories arts sciences as may helpe vs in interpreting the Scripture he passeth ouer as necessary though not sufficient of themselues alone The knowledge of the originall tongues he acknowledgeth to bee profitable but will not admit it to be necessary especially according to the conceipt of the Romanists First because they are sure they haue the Scriptures rightly translated Secondly because they make not the Scripture the propounder of their beleefe but expound it according to the rule of Faith deliuered receiued In which passages he bewrayeth grosse ignorance For first the Romanists are not sure that they haue the Scripture truly translated as it appeareth by that which Andradius hath written who proueth at large that though the vulgar translation were allowed of by the Councell of Trent as containing nothing in it whence any heresie or errour in faith may be inferred yet is it not without many great mistakings And secondly if they were sure yet as Melchior Canus sheweth the knowledge of tongues is needfull for the finding out of the meaning of sundry particular places of Scripture by reason of some ambiguity or obscurity in the translation Thirdly for that though the rule of Faith serue for direction in generality so that following the same we may bee sure not to decline from the truth of doctrine yet will not that rule secure vs from all erring and swaruing from the meaning of each place in particular so that in this respect the
ordering or as if it could doe any thing without Gods permission concurrence And this is all that Luther hath in the former or latter of the two places alleadged by the Treatiser for hee hath no word of absolute necessity but of Gods most wise prouident direction of our wils in all their choices desires and actions And though else-where hee approue the saying of Wickliffe that all things fall out by a kinde of absolute necessitie yet he interpreteth himselfe to meane neither naturall necessity nor coaction but infallibility of event in that all things fall out most certainly as God thinketh good to dispose and order them Wherefore seeing the Treatiser can fasten no contradiction vpon Luther touching free-will let vs proceede to see what exceptions hee taketh to that defence I make of his altering of his judgement in some other thinges My defence is that it was not strange for him to alter his judgement in some poynts of good moment seeing Saint Augustine the greatest of all the Fathers and the Angelicall Doctour did so before him His exception against this my defence consisteth of two parts vvhereof the first is that Luthers changing of his opinion argueth hee was not extraordinarily and immediatly taught of God which vvee easily graunt and that hee built his fayth vpon his owne vnconstant reason which the Treatiser vvill neuer proue to bee consequent vpon the alteration of his judgement in some poynts of religion for that otherwise Augustine might be conuinced to haue so builded his fayth likewise who altered his judgement touching as great matters as euer Luther did For whereas formerly hee attributed the election of such as were chosen to eternall life to the foresight of their future fayth after hee entred into the conflict with the Pelagians he disclaymed it as a meere Pelagian conceipt The second that Saint Augustine vvriting vvhen he vvas yet a nouice in Christian religion and not fully instructed erred in some poynts vvhich errours hauing receiued better instruction hee disclaimed and that before some articles of Christian religion were so throughly discussed defined in the Church as afterwards vpon the rising of new heresies he spake not so aptly properly as was needfull in succeeding times and therefore retracted what he had vttered but that it was not therefore lawfull for Luther to leape vp and downe hither thither and to change his faith accordingly as his fancie ledde him For answere vvherevnto I say that Luther changed not his faith according to fancie nor altered his judgement in any poynt of Christian doctrine generally constantly agreed on in that Church vvherein hee liued For as I haue else-where proued at large none of the thinges vvherein vvee at this day dissent from the present Church of Rome vvere generally constantly beleeued and receiued as articles of fayth in the dayes of our Fathers in that Church vvherein they liued died so that in this respect there will bee no difference betweene the case of Luther Augustine or Aquinas who as the Treatiser confesseth altered corrected their former opinions touching sundry points of doctrine not determined by the Church without any note of inconstancy or building their faith vpon their owne vnconstant reason And thus haue I runne through both parts of the Treatise of the grounds of the olde new Religion so that I might here end but that the Authour thereof addeth in the end an Appendix in confutation of a booke written by M. Crashaw concerning Romish forgeries falsifications wherein among other things bee endeauoureth to proue there could be no such corruption of the Fathers Writings in former times as M. Crashaw conceiueth because I say the Papists were onely a faction in the Church and that there were euer diverse in the middest of all the confusions of the Papacie agreeing with vs who alwayes opposed themselues against such as sought to advance Papall tyranny Popish superstition who he thinketh if there were any such were carefull to preserue the Fathers Workes from corruption For answer whereunto wee must note that the corruptions of the Fathers Writings are of three sorts either by putting out base counterfeit stuffe vnder their honourable names or by putting in some things into their true indubitate Workes not well sorting with the same or by taking something out of them That many absurd things haue beene published vnder the names of holy Fathers no man can make any doubt that looketh into the Workes of Augustine Hicrome others with which many things censured iudged to bee Apocryphall by our Adversaries themselues are mingled Now if in their iudgement this first kinde of corruption of the Fathers Workes might be in former times notwithstanding such good men as they thinke were euer in the Church who willingly and wittingly would giue no consent to any such corruption why may not wee say that some things might bee added or detracted from the indubitate writings of the Fathers notwithstanding any thing they could doe to the contrary whom wee suppose in the middest of Papall confusions to haue opposed themselues against errour idolatry and superstition then by some brought into the Church and to haue giuen testimony to that truth which we now maintaine so that this obiection is easily answered What he hath against others I doubt not but they will take notice of and that he shall heare from them in due time to whom I leaue him The end of the second part THE THIRD PART CONTAINING A BRIEFE EXAMINATION OF SVCH PRETENDED PROOFES for Romish Religion and Recusancie as are produced and violently wrested by a late Pamphleter out of the former bookes IN the Epistle to the Lords of the Councell hee first complaineth of the long and manifold supposed miseries of English Pseudo-Catholiques Secondly hee imputeth the same to the Puritanes as if they had beene procured principally by them and for their cause Thirdly hee proueth that not onely those Puritanes that refuse externall conformity but such also as for a fashion follow it are guilty of the proceedings against the Romanists because the greatest number of Protestant Writers doe teach that there is noe such essentiall and substantiall difference betweene Protestants and Puritanes but that they are of one Church Faith and Religion A strange kind of proofe yet these are his words The pennes and pulpits of Puritanes and their Printers will sufficiently write preach and publish to the world by whom and to what purpose no small part of these afflictions haue beene vrged and incited against vs not onely by those few which refuse your externall conformity but such as for a fashion follow it to retaine themselues in authority For proofe whereof the greatest number of the present Protestant Writers D. Sutcliffe D. Doue D. Field M. Willet Wootton Middleton c. do teach there is no substantiall essentiall or materiall point of difference in religion betweene Protestants and Puritanes but they are of one Church
Faith and Religion His meaning it seemeth is that all Protestantes acknowledging Puritanes to bee of one Church with them are Puritanes and therefore hee would haue all to know that howsoeuer hee make shew of blaming Puritanes onely or principally yet in truth hee equally condemneth all and that therefore hee doth but dissemble or say hee knoweth not what But do all these Protestant writers named by him teach that there is no materiall difference betweene protestants and Puritanes Surely no. For touching my selfe I neuer wrote any such thing neither in the place cited by him nor any where else so that hee beginneth with a manifest and shamelesse vntruth But I doe the more willingly pardon him this fault for that it seemeth hee doth not consider what he writeth For in the title of his booke hee professeth that hee will take the proofes of his Catholique religion and Recusancy onely from the writings of such Protestant Diuines as haue beene published since the raigne of his Maiesty ouer this kingdome for that as hee sayth they often change their opinions at the least at the comming of euery new Prince And yet page 30. hee citeth the Bishop of Winchesters booke written many yeares agoe and Doctor Couell his booke in defence of Master Hooker as often as any other which yet was written in her late Maiesties time But what if I had written that howsoeuer there are some materiall differences betweene Protestants and Puritanes as it pleaseth him to stile them yet not so essentiall or substantiall but that they may bee of one Church faith and religion What absurdity would haue followed Would it be consequent from hence as he inferreth that it is not materiall with vs whether men be of a true or false religion of any or none at all Haue there not beene nay are there not greater differences betwixt Papists who yet will be angry if they be not esteemed to be all of one Church faith and religion Did not Pope Iohn the two and twentith thinke that the soules of the just shall not see God till the generall resurrection and did not the French King that then was with the whole vniuersity of Paris condemne the same opinion as hereticall with sound of trumpet Did not Ambrosius Catharinus teach that a man may be certaine with the certainty of faith that he is in state of grace and Soto the contrary Did not Pighius Contarenus and the Authors of the booke called Antididagma Coloniense defend imputatiue justice and other Papists reiect it Did not some amongst them teach the merit of condignity doe not others moued with a sober moderation thinke there is no such merit Doe not some thinke the Pope is vniuersall Bishop others that he is not but prime Bishop onely Doe not some teach that all Bishops receiue their jurisdiction from the Pope others the contrary Doe not some thinke the Pope may papally erre and others that he cannot Doe not some of them thinke he is temporall Lord of all the world and others the contrary Doe not so 〈◊〉 them thinke he may depose Princes and others that he may not is there not a very materiall point of difference amongst Papists touching predestination Let them shew vs if they can so many and materiall differences betweene Protestants and Puritanes And yet these were all of one Church in their judgement yea Pope Stephen who reuersed all the actes of Formosus his predecessour pronounced the ordinations of all those to bee voide whom he had ordained brought his dead body out of the graue into the Councell stript it out of the Papall vesture put vpon it a lay habit and cutting off two fingers of his right hand cast it into Tyber Pope Iohn his successour who called a Councell of 74. Bishops to confirme the ordinations of Formosus the Arch-bishoppes of France and the King being present at Rauenna burned the acts of the Synod which Stephen had called to condemne Formosus and Sergius who againe condemned Formosus and pronounced all his ordinations to be voide reuersing the acts of Pope Iohn and his Synode were all of one Church of one communion faith and religion Nay which is more strange when there were three Anti-popes sitting in diuerse places accursing one another with all their Adherents and that for many yeares yet still they were of one Church of one communion faith and religion Yet may not wee inferre from hence against them as they doe against vs that it is not materiall with them whether men be of a true or false religion of any or none at all Surely they are more priuiledged then other men for some of them may take the Oath of Allegeance disclaime the Popes power and right to intermeddle with Princes states and other refuse it and yet still be Catholicke brethren in the communion of the same Church Yea a Priest may like of this Oath and perswade others to take it and afterwards goe ouer the Sea and alter his iudgement and returning choose rather to suffer death then to take it againe yet no man must take notice of it But if a Minister subscribe and afterwards vpon ill aduice refuse to doe the same againe then all the courses of our Religion are such that by no outward signes communion profession protestation or subscription a man can tell who is of what religion amongst vs. But let vs passe from the Epistle to the booke it selfe CHAP. I. IN the first chapter which is of the supreame and most preeminent authority of the true church and how necessary it is to finde it follow the directions and rest in the iudgement of it he hath these words Doctor Field a late Protestant writer beginneth his Dedicatory Epistle to the Lord Archbishop of Canterburie before his Bookes of the church in this manner There is no part of heauenly doctrine more necessary in these dayes of so many intricate controversies of Religion then diligently to search out which amongst all the societies of men in the world is that blessed company of holy ones that household of Faith that spouse of Christ and church of the liuing God which is the pillar and ground of truth that so we may embrace her communion follow her directions and rest in her iudgement And after some other things cited out of others he addeth the ioyning with the true church is so needfull a thing that D. Field concludeth There is no saluation remission of sinnes or hope of eternall life out of the church To what purpose this allegation serueth I cannot conceiue for there is nothing in any of these speeches of mine that euer any protestant doubted of or from which any thing may bee concluded against vs or for the papists The church of God saith Master Caluine is named the Mother of the Faithfull neither is there any entrance into eternall life vnlesse shee conceiue vs in her wombe vnlesse shee
haue all been heretickes and schismatickes and that they haue liued and died in state of damnation that haue liued died in those churches euer since their separation that therfore a generall Councel of the Christians of the West adhering to the Pope is absolutely general and Oecumenicall representing the whole vniuersall Church wee detest so vnchristian and diuellish a censure and therefore wee willingly confesse that the Protestants being but a part of the Christian church cannot haue any Councell absolutely generall but in a sort onely in respect of those of their owne profession Such a generall Councell of Protestants to settle and compose their differences the Protestant Relator of religion wisheth for neither doth he euer deny the possibility thereof as this Pamphleter mis-reporteth him but saith only that as things now stand there being no better correspondence among Christian Princes nor greater desire of making vp the breaches of the Christian Church there is little hope of any such generall meeting of those of the reformed religion Out of the two next allegations nothing can be concluded for the errours of the present Romane Church are fundamentall neither doth it preach the pure word of God duely administer the Sacraments according to Christs institutioÌ„ in all those things that of necessity are requisite to the same But he saith he hopeth no man wil deny the Church of Rome to be the same now it was when Luther began long before and that I confesse the Latin Church continued the true Church of God euen till our times Because some man perhaps will thinke that we yeeld more vnto our Aduersaries now then formerly we did in that we acknowledge the Latine or Western Churches subiect to Romish tyranny before God raised vp Luther to haue bin the true Churches of God in which a sauing profession of the truth in Christ was found wherein Luther himself receiued his christianity ordination power of ministery I will first shew that all our best most renowned Diuines did euer acknowledge as much as I haue written 2ly That the Romane church is not the same now it was when Luther began And 3l l that we haue not departed from the church wherein our Fathers liued died but only from the faction that was in it Touching the first M. Luther confesseth that much good nay that all good and the very marrow kernell of faith piety and christian beliefe was by the happy prouidence of God preserued euen in the middest of all the confusions of the Papacy M. Caluine in like sort sheweth that the true Church remained vnder the Papacie Cum Dominus foedus suum saith he in Gallia Italiâ Germaniâ Hispania Angliâ deposuerit vbi illae prouinciae Antichristi tyrannide oppressae sunt quò tamen foedus suum inuiolabile maneret Baptismum primò illic conseruauit qui eius ore consecratus inuita humana impietate vim suaÌ„retinet deinde suâ prouidentiâ effecit vt aliae quoque reliquiae extarent ne Ecclesia prorsus interiret ac quemadmodâ—… ita saepe diruuntur aedificia vt fundameÌ„ta ruinae maneant ita non passus est EcclesiaÌ„ suam ab Antichristo vel á fundameÌ„to subuerti vel solo aequari vtcunque ad puniendaÌ„ hominuÌ„ ingratitudinem horribileÌ„ quassationem ac disjectioneÌ„ fieri permiserit sed ab ipsa quoque vastatione semirutum aedificiuÌ„ superesse voluit That is the Lord hauing made his couenaÌ„t with the people of France Italy Germany Spaine EnglaÌ„d wheÌ„ these prouinces were oppressed by the tyraÌ„ny of Antichrist that yet still his couenant might remaine muiolable first he preserued the Sacrament of Baptisme amongst theÌ„ which being consecrated by his own mouth retaineth his force in despight of mans impiety besides carefully prouided that there should be found some other remainders also that the Church might not altogether perish And euen as oftentimes buildings are so thrown down that the foundations some ruines do remaine so God suffered not his church to be subuerted ouerthrown by Antichrist froÌ„ the very foundation or be laid euen with the ground but howsoeuer to punish the ingratitude of men he suffered it to be horribly shaken torne and rent yet his pleasure was that the building should remaine after all this waste and decay though halfe throwne downe Of the same opinion is Bucer Melancthon and Beza who saith The Church was vnder the Papacy but the Papacy was not the Church We say saith Philip Mornay that among that poore people that was so long time deceiued vnder the darknesse of Antichrist there was a part of the body of the visible Church but that the Pope and his maintayners were the bane of it who stifled and choaked this poore people as much as lay in them Wee say that this was the Church of Christ but that Antichrist held it by the throat to the end that the saluation and life that floweth from Christ might not passe vnto it To be short saith he we say that the people were of the Christian commoÌ„-wealth but the Pope with his faction was a proud seditious Catiline seeking to destroy it set all on fire so euer he most aptly putteth a difference between theÌ„ that were vnder the Papacie and the vpholders of the Papacie the Christian Church and the faction that was in it M. Deering in his Lectures speaking of the orders of the Popish Church hath these words If any man will heere obiect that notwithstanding all the abuses yet the Priest had that which was principall libertie to preach and minister Sacraments and that therefore their ministery ought not to be neglected I answer In this was the great goodnesse of God that in time to come his children might assuredly know he reserued to himselfe a Church euen in the midst of all desolation and that he called them by his word and confirmed them by his Sacraments euen as at this day For seeing there can be no sin so great but faith in Iesus Christ scattereth it all away it was impossible that the man of sinne should so much adulterate either the Word of God but that it should be to the faithfull a Gospell of saluation or the Sacraments of God but that they should bee pledges of eternall life to those that did beleeue and he addeth that notwithstanding all the prophanations in those times in respect whereof we haue iustly separated our selues from the pertinacious maintainers of such confusions yet God of his infinite goodnesse who calleth things that are not as though they were euen in that ministery gaue grace vnto his Saints Thus doe these Worthies write touching the state of the Christian Church in former times tyrannically oppressed by Antichrist neither is there any of our Diuines of worth and learning for ought I know that dissenteth from them Wherefore I will now proceede to shew that the Romane Church is not the same now that it was when Luther
that the errours condemned by vs were not the doctrines of that auncient Roman church wherein our Fathers liued died we must obserue that the doctrines taught in that Church were of three sorts The first such as were deliuered with so full consent of all that liued in the same that whosoeuer offered to teach otherwise was rejected as a damnable hereticke such was the doctrine of the Triuity the creation fall originall sinne incarnation of the Sonne of God the vnity of his person diuersity of the natures subsisting in the same The second such errours as were taught by many in the midst of the same Church as that the Pope cannot erre and the like The third such contrary true assertions as were by other opposed against those errours The first were absolutely the doctrines of that Church The third may bee sayd to haue beene the doctrines of the Church though al receiued them not because they were the doctrines of such as were so in the church that they were the Church according to that of Augustine Some are in such sort in the house of God that they also are the house of GOD and some are so in the house that they pertaine not to the frame and fabricke of it nor to the society and fellowship of fruitfull and peaceable righteousnesse The second kinde of doctrines were not at all the doctrines of that church because they neither were taught with full consent of all that liued in it nor by them that were so in the church and house of God that they were the church and house of God but by such as though they pertained to the church in respect of the profession of some parts of heauenly truth yet in respect of many other wherein they were departed from the same seeking to subuert the faith once deliuered were but a faction in it Hence it followeth which is the third thing I promised to shew that howsoeuer wee haue forsaken the communion of the Romane Diocesse yet wee haue not departed from the Romane Church in the later sense before expressed wherein our Fathers liued died but onely from the faction that was in it First because wee haue brought in no doctrine then generally and constantly condemned nor reiected any thing then generally and constantly consented on Secondly because wee haue done nothing in that alteration of thinges that now appeareth but remoued abuses then disliked and shaken off the yoake of tyranny which that Church in her best parts did euer desire to bee freed from howsoeuer shee had brought forth and nourished other children that conspired against her that taught otherwise then we now doe would willingly for their aduantage haue retayned many things which wee haue remoued Thus then I hope it doth appeare that howsoeuer I confesse that the Latine or West Churches oppressed with Romish tyrāny cōtinued the true Churches of God held a sauing profession of heauenly truth turned many to God and had many Saints that died in their communion euen till the time that Luther began yet I neither dissent from Luther Caluine Beza or any other Protestant of iudgement nor any way acknowledge the present Romish Church to be that true Church of God whose communion wee must embrace whose directions wee must follow and in whose judgement we must rest But will some man say is the Romane Church at this day no part of the Church of God Surely as Augustine noteth that the societies of heretickes in that they retaine the profession of many parts of heauenly truth and the ministration of the Sacrament of Baptisme are so farre forth still conjoyned with the Catholicke Church of God and the Catholick Church in and by them bringeth forth children vnto God so the present Romane church is still in some sort a part of the visible Church of God but no otherwise then other societies of heretickes are in that it retayneth the profession of some parts of heauenly trueth and ministreth the true Sacrament of Baptisme to the saluation of the soules of many thousand infants that die after they are baptized before shee haue poysoned them with her errours Thus having spoken sufficiently for the cleering of my selfe touching this point I will passe from this chapter to the next CHAP. 3. IN the third chapter he endeauoureth to shew that the Protestants doe now teach the necessity of one supreame Spirituall head and commaunder in the Church of Christ. His words are these Whereas heretofore some vnchristian Sermons and Bookes haue termed the Bishop of Rome to bee the great Antichrist wee shall now receiue a better doctrine and more religious answere That there euer was and must bee one chiefe and supreame spirituall Head and Commander of the Church of Christ on earth c. D Field citeth and approueth this as a generall and infallible rule Ecclesiae salus in summi sacerdotis dignitate pendet c. The health of the Church dependeth on the dignity of the high Priest whose eminent authority if it be denyed there will be as many schismes in the Church as there be Priests Then of necessity one chiefe supreme and high Priest must be assigned in his iudgement These are his words The place he meaneth is not page one hundred thirty eight as he quoteth it but page 80. Let the Reader how partiall soeuer peruse it and if he finde that I haue written any thing whence it may be concluded that I acknowledge there euer was and must bee one chiefe and supreme spirituall Head and Commaunder of the whole Church of Christ in earth I will fall prostrate at the Popes feete and be of the Romish religion for euer But if it appeare vnto him that the author of these pretended proofes hath cited this place to proue that which in his conscience he knew it did not let him beware of such false cozening companions My words are The vnity of each particvlar Church depends on the vnity of the Pastor who is one to whom an eminent and particular power is giuen and whom all must obey Heere is no word of one chiefe Pastor of the whole vniuersall church of Christ vpon earth but of one chiefe Pastor in each particular Church VVho would not detest the impudencie false dealing of these Romish writers But he saith I approue the saying of Hierome before mentioned therefore I must assigne one chiefe Pastour of the whole Church of Christ on earth How will he make good this consequence Doth Hierome speake in that place cited approued by mee of one supreame Pastor of the whole Church of Christ on earth Surely this Pamphletter knoweth he doth not but of the Bishop of each particular Church or Diocesse If saith Hierome thou shalt aske why he that is baptized in the church doth not receiue the Holy Ghost but by the hands of the Bishop which we say is giuen in baptisme know that this obseruation commeth from that authority that the Spirit descended vpon the
time of the Nicene Coūcell that either custome of the Church consent of Fathers or the testimony of an Apostolical Church giue the supremacie to the Popes 2ly It is false that hee saith that I make custome of the Church or the testimony of an Apostolicall Church rules whereby to finde out which are true traditions and which are not For first I doe not say that custome of the church obseruing a thing is a proofe that that thing which is so obserued was deliuered frō the Apostles but such a custome whereby a thing hath beene obserued from the beginning So that though the Popes had beene supreame in power and commaund before the Nicene Councell which all the Papists and diuells in hell shall neuer proue yet would it not follow that this their supremacy were by tradition from the Apostles Secondly I doe not make the testimony of an Apostolicall church to be a rule whereby to know true traditions from false as hee is pleased to bely me but I disclaime it in the very place cited by him My words are these The third rule whereby true traditions may bee knowne from false is the constant testimony of the Pastours of an Apostolicall church successiuely deliuered to which some adde the present testimonie of any Apostolicall Church but this none of the Fathers admit neither doe I The Churches of Corinth Ephesus and Rome are Apostolicall Churches whatsoeuer their Pastors haue successiuely deliuered as receiued from the Apostles is vndoubtedly Apostolicall but not euery thing that the Pastours of those Churches that now presently are shall so deliuer seeing they are contrary the one to the other in things of great importance Thirdly whereas he saith I acknowledge vnwritten traditions to bee of equall authority with the Scriptures he is like himselfe For I neuer acknowledge that there is any matter of faith of which nature the Popes supremacy is supposed to be deliuered by bare tradition and not written but say onely if any thing may be proued to haue beene deliuered by liuely voyce by them that wrot the Scriptures there is no reason but it should be of as great authority as if it had beene written Two more allegations there are yet behind in this chapter that concerne mee The first that I say and Protestants generally agree with mee that the Regiment of the West Churches among which this nation is belonged to the Pope of Rome It seemeth this man hath a great desire I should say so and some hope I will say so But I protest as yet I neuer wrote any such thing and therefore here againe hee referreth his Reader to no page of my Booke as in other places but citeth it at large wherein he sheweth more wit then honesty for it is good to put a man to seeke farre for that which can no where be found But what if I had said the Bishop of Rome was Patriarch of the West would that proue an vniuersall power ouer the whole Church or such a kind of absolute authority ouer the Churches of the West as in latter times by vsurpation hee exercised ouer them Surely I thinke not But saith hee Doctour Downame saith before the grant of Phocas the Church of Rome had the superioritie and preeminence ouer all other Churches excepting that of Constantinople and Doctour Field telleth him absolutely that the title of Constantinople was but intruded and vsurped and when the first Nicene Councell gaue such honour to the Romane Church there was not so much as the name of Constantinople This is the last allegation that concerneth mee in this chapter The place that hee citeth is neither to bee found in the first booke of the Church quoted by him nor any where else For I no where euer say that the councell of Nice gaue supreame commaunding authority ouer all the Churches to the Bishop of Rome but only that it confirmed the distinct iurisdictions of the three Patriarches of Rome Alexandria and Antioche And touching the title of Constantinople where of he speaketh if hee meane the title of being vniuersall Bishop it is most true that it was intruded and vsurped as also the like is at this day by the Bishops of Rome which Gregorie their predecessour disclaimed thinking it intollerable that one man should subiect to himselfe all the members of the body of Christ which is his Church But if hee meane the title of being a Patriarch in order the second hauing equall priuiledges with the Bishop of Rome farre be it from me to thinke it was intruded or vsurped or to condemne the acts of the Councels of Constantinople and Chalcedon two of those foure which Saint Gregorie receiued as the foure Gospels as the Romanists doe because they gaue priuiledges to the Bishop of Constantinople equall to those of the Bishop of Rome Nay hereby it appeareth to be true that S. Hierome was wont to say Orbis maior est vrbe For after that Constantinople before named Byzantium was enlarged by Constantine named after his name and made the seate of the Emperours though the very name of it was not at all heard of in the time of the Nicene Councell yet in the second generall Councell holden at Constantinople the Bishop thereof was made a Patriarch and set in order and degree of honour before the other two of Alexandria and Antioche and in the great Councell of Chalcedon where there were more then 600 Bishops assembled he was again confirmed in the dignity of a Patriarch and to haue equall priviledges with the Bishop of Rome Against this decree they that supplyed the place of Leo in the councell resisted and Leo himselfe would by no meanes admit that the Bishops of Alexandria and Antioche claiming from Peter the one because Marke was there placed by him the other for that in person he abode there for a time should be put lower and the Bishop of Constantinople who had not like pretence to sit aboue them Yet the Fathers of the councell not so much respecting the claime from Peter as the greatnesse of the city and thinking it was the greatnesse of the city of Rome during the Emperours presence there that caused the Fathers formerly to giue honour to the Bishop of that city supposed they might now for the same cause giue like honour to the Bishop of Constantinople being become equall in state and magnificence to olde Rome and named new Rome as euery way matching it and howsoeuer the succeeding Bishops of Rome stroue a long while about this matter yet in the end they were forced to yeeld and to take the Bishops of Constantinople for Patriarches in degree of honour set before the other two CHAP. 4. IN this chapter hee endeavoureth to proue by testimonies of Protestants that all bookes receiued for Scripture by the Romane church are canonicall and herein are two things that concerne me The first that the Romane church being the spouse of Christ his true church and pillar of
quos symbolum Apostolicum complectitur Illos autem in scriptura multis manifestis testimonijs tradi nullum est dubium Quartum genus traditionum est de expositione vero sensu seu natiuâ sententiâ scripturae Quintum genus traditionum constituimus illud quod Patres aliquando ita vocant illa dogmata quae non totidem literis syllabis in scripturâ ponuntur sed bonâ certâ firmâ manifestâ Ratiocinatione ex perspicuis scripturae testimoniis colliguntur Sextum genus traditionum constituimus illud quod de Catholico Patrum consensu dicitur Septimum genus traditionum est quod vbi Veteres mentionē faciunt traditionū non scriptarum propriè non intelligunt dogmata fidei extra praeter Scripturam recipienda etiamsi nullo Scripturae testimonio probare possunt sed de ritibus consuetudinibus quibusdam vetustis loquuntur quos propter antiquitatem ad Apostolos retulerunt Verisimile est quosdam etiam alios externos ritus qui in scripturâ annotati non sunt ab Apostolis traditos esse nullis quidem certis firmis documentis probari potest qui sunt ritus certò ab Apostolis traditi qui ex Scriptura ostendi non possunt These are the words of Chemnitius wherby it appeareth that he admitteth all those kinds of tradition which I doe and yet reiecteth the imagined traditions of Papists D. Whitakers likewise acknowledgeth that the Apostles of Christ ordained appointed in the Churches certaine rites and obseruations for order comelinesse which they did not commit to writing because they were not of necessity to bee perpetually obserued in one and the same sort but dispenseable according to the circumstance of times and places This hee proueth out of the first to the Corinthians the 11 and 14 chapters Secondly if hee thinke their erronious opinion touching traditions may be inferred from any thing that I acknowledge he seemeth to bee too weake in vnderstanding and not to know what the state of the question is betweene them and vs for the question is not whether there be any traditions or not but whether it being first supposed that the Prophets Apostles and other holy men of God left vnto posterities diuine and sacred bookes and it being agreed vpon which they ate they containe all things necessary to be knowne and practised by Christian men for the attaining of euer lasting life and saluation We say they doe Neither can he proue the contrary out of any thing written by me For I acknowledge nothing to haue beene deliuered by tradition but the bookes of Scripture things therein in some sort contained and certaine dispenseable obseruations not at all or hardly to be discerned from Ecclesiasticall constitutions Let vs see therefore what hee can conclude out of any thing that I haue written for the confirmation of the Romish errour To make saith hee a short reflexion vpon his doctrine by his first rule of traditions he must graunt vnto vs which I haue proued before at large that all those bookes which the Romane church approueth for Scripture together with the speciall doctrines of prayer for the dead to Angels c. are traditions For Doctour Field and his rules doe so assure vs. It seemeth my case is harder then I was ware of my danger greater then I supposed it had beene But what are those rules assigned by mee which assure vs that all the bookes approued by the Romane church are canonicall Haue they beene euer holden to bee so Haue the most famous in all ages or at the least in diverse ages constantly deliuered them vnto vs as receiued by them from those that went before thē no man doubting of them Did the Pastors of any Apostolicall church in the world successiuely deliuer them as canonicall to their after-commers He knoweth they did not For as I haue else-where proued Melito Bishop of Sardis Origen Athanasius Hilary Nazianzene Cyrill Epiphanius the Councell of Laodicea Ruffinus Hierome Gregory Damascene Hugo de sancto Victore Richardus de Sancto Victore Petrus Cluniacensis Lyranus Dionysius Carthusianus Hugo Cardinalis Thomas Aquinas Occham Picus Mirandula Waldensis Armachanus Driedo Caietane and all the most famous Diuines in all ages reiect them saue onely Augustine the third Councell of Carthage some few other who yet as Caietane thinketh receiued them not as absolutely canonicall but in a sort onely in that they containe a convenient good direction of manners The Reader I doubt not will easily see his folly in this point But it may bee the speciall doctrines of prayer for the dead and to Angels whereof hee speaketh will bee found Apostolicall traditions by those rules that I allow of Surely no for howsoeuer it was a most auncient and laudable custome of the church to remember the names of the dead at the holy Altar and Table of the Lord with desire of their and our finall consummation and publique acquitall in the day of CHRIST and some particular men doubtfuly extended the same practise and custome farther to the mitigating suspending or totall remouing and taking away of the punishments of Christian men dying in the state of mortall sinne yet the Popish opinion of Purgatory and prayer to deliuer men from thence were not once heard of in the Primitiue Church nor are yet receiued by the greatest part of the Christian world Touching prayer to Angels it was condemned by the Apostle Saint Paul the councell of Laodicea Augustine Theodoret but that the church did invocate Angels from the beginning that the most famous in all ages did teach men so to doe or the Pastors of any Apostolicall church successiuely one after another which are my rules he speaketh of neither hee nor any Papist liuing can euer proue The second thing he would inferre out of my words is that wee must of necessitie resort to the Romish church to know and learne the forme of Christian doctrine the explication of the seuerall parts thereof and the obscurities of Scripture for that I say the Apostles deliuered the forme of Christian doctrine as a tradition to posterities no posterity of Protestants can be of this posterity because both their priorities posterities deny traditions Thus then the good Author reasoneth The Protestants are none of those posterities to which the forme of Christian doctrine hath been deriued frō the Apostles by the line of succession therefore we must resort to the Roman church to know it The antecedent of this argument he proueth because as hee saith both priorities posterities of Protestants deny all traditions Surely the man cōmitteth so many faults in this one silly argument that I know not well what first to except against For neither is it consequent that if Protestants be not of that posterity to which the forme of Christian doctrine was commended and deliuered from the Apostles that we must of necessitie seeke to the Romane church to learne it Neither doe Protestants deny
in that they offend him and this is proper to God in that he onely hath power not to punish that hath power to punish and the Ministers of the Church concurre hereunto no otherwise but onely by bringing men by force of the Word and Sacraments into such an estate wherein God finding them will not punish them The second kinde of absolution is the freeing of men from the censures of suspension excommunication penitentiall corrections and such punishments as the Church may inflict and in this kinde the Church may properly bee saide to absolue The third kinde of absolution is the comfortable assuring of men vpon the vnderstanding of their estate that they shall escape Gods fearefull punishments In these two later sorts the Ministers of the Church haue power to absolue and personall absolution in either of these senses is rightly said to be an Apostolicall and godly ordinance but it is a written ordinance and not an vnwritten tradition which is the thing that this man should proue There is another kinde of absolution imagined by the Papists which is a Sacramentall act giuing grace ex opere operato to the remission of sinnes which is not an Apostolicall ordinance but an invention of their owne whereof I haue spoken elsewhere Touching the ministration of baptisme by priuate persons in the time of necessity it is not said to bee an vnwritten tradition by the Bishoppe of Winchester and therefore it is not to this purpose no more then that Bishoppes are saide to bee Diuinae ordinationis seeing the distinct degrees of Bishops and Presbyters are proued out of the Scripture That confirmation is an Apostolicall tradition wee confesse but it is a written tradition both in respect of the first practise of it by the Apostles who laid their hands on such as were baptized by others from which authority the custome of imposing hands doth come as Hierome testifieth as also in respect of the necessity of the continuance of it in that the Apostle to the Hebrewes reckoneth the imposition of hands together with the doctrine of baptismes amongst the foundations of Christian religion We doubt not therefore but it is a fitting thing that the Bishop should confirme by imposition of hands those that are baptized by others but it is rather for the honour of Priest-hood then the necessity of any law as Hierome testifieth for that otherwise they were in a wofull case who in places farre remote die before the Bishop can come to them if none could receiue the spirit of God but by the imposition of his hands It is therefore a sacramentall complement not to be neglected but not a Sacrament But this good man will proue it to be a Sacrament First because as hee saith it is so ioyned by vs with baptisme And secondly because it hath both a visible signe and grace by the communion-booke reviued It seemeth hee was neuer any good disputer he bringeth so many weake silly arguments and yet vrgeth them as if they were vnanswerable Surely these reasons will be found too weake to proue confirmation a Sacrament if they fall into the hands of any one that will take the paines to examine them For first if hee meane that it is joyned by vs with baptisme as a Sacrament hee is greatly deceiued seeing wee joyne it only as a Sacramentall complement And secondly though it haue an outward signe and inuisible grace yet the signe is not so much a signe of that grace which the Bishop imposing hands by his prayer obtayneth for the confirmation of the parties he layeth his hands vpon as a signe of limitation or restraint specifying and setting out the partie on whom hee desireth God to powre his confirming grace and therefore it hath not the nature of a Sacrament wherein there must be a visible signe of that grace that is conferred Secondly because though the Bishop ouershadowing the party by the imposition of his hands doe in a sort expresse resemble the hand of God stretched forth for the protecting assisting and safe keeping of the party which is an inuisible grace yet it followeth not that it is a Sacrament for the fiery and clouen tongues were a visible signe of that gracious gift of the spirit which the Apostles receiued in the day of Pentecost enabling them with all fiery zeale to publish the mysteries of Gods kingdome in all the seuerall languages of the world yet were they no Sacraments as Bellarmine noteth because the grace whereof these fiery tongues were a signe was not giuen by force of this signe as a set meane appointed by almighty God So in like sort the imposition of hands is a signe of protecting assisting and safe keeping grace not giuen or obtayned by the due vse of this signe as in Sacraments but to be obtained by the prayers of the Bishop and Church of God That which he hath out of Basil is to little purpose for I hope he thinketh not the doctrine of the Trinity to be holden by bare and onely tradition without the warrant of the written word or God And if Saint Basil reckon the forme of wordes wherein we professe our faith in the blessed Trinity to bee a tradition it proueth nothing against vs seeing the thing so professed is contayned in Scripture That the ordaining of Bishops in Diocesses to rule their churches and Metropolitanes in prouinces to call and moderate Synodes was an Apostolicall tradition we make no question but we deny it to be an vnwritten tradition For whereas in the Acts Paul sendeth for the Presbyters of Ephesus to Miletum in the Reuelation it appeareth by the Epistles of the Spirit of God directed to the seauen churches of Asia that amongst many Presbyters feeding the flocke of Christ in Ephesus there was one chiefe who had a kinde of eminent power who is named the Angell of the Church and who is commended or reproued for all thinges done well or ill within the limits and bounds of the same That the Bishop of Winchester saith the Article of Christs descending into hell and the Creede wherein it is contayned is an Apostolicall tradition deliuered to the Church by the direction and agreement of the Apostles is nothing but that we all say Neither is the Popish conceit touching vnwritten Articles of religion thereby confirmed for howsoeuer the Creede of the Apostles may be said to be a tradition in respect of the orderly collection of the principall heades of Christian faith into a briefe summe and Epitome which are scattered here and there in Scripture yet no Article of this Creed is beleeued or receiued by bare and onely tradition but they are all proued out of Scripture as that worthy and learned Bishop doth most excellently confirme and proue the Article of Christs descending into hell out of the same After these particular instances this authour groweth to a generall conclusion and asketh why we may not say with the Councell of Florence cited by
M. Willet for generall and the Patriarches of the Apostolicke Sees there present with the Councell of Constance not of vnequall authoritie and the Councell of Trent that Protestancy in all points is false and Catholicke religion true It seemeth the good man is neere driuen and hath spent all his strength in this tedious discourse of Traditions and therefore in the conclusion hee taketh a strange course for insteed of prouing by the testimonies of protestants as hee vndertooke that Romish religion is true and Protestancy false hee asketh why hee may not say with the Councells of Florence Constance Trent that Protestants religion is false and the Romish profession true Touching the Councell of Trent it is of so great authority with vs that if hee had beene pleased to let vs know his name vrge his own authority we would as soone haue listned vnto him as to that Councell in any thing it hath defined touching the controuersies that are betweene vs and the Papists for wee knowe that howsoeuer there wanted not many learned and worthy men in that meeting that opposed themselues mainely against many thinges there questioned and in conclusion agreed vpon they were forced to giue way to the preuailing faction I will giue one example in steede of many touching the certaine knowledge each man hath of his owne estate whether he be in grace or not There was great opposition in that meeting many protesting that the authours of vncertainty would bring in a worse errour then any was imputed to Luther yet the conclusion passed against them though in some ambiguity of words and termes to giue them some contentment the like might be said touching the authority of the vulgar translation and sundry other things as it appeareth by the confession of their owne Diuines there present Wherefore to passe by that Councell and to come to the Councels of Florence and Constance I maruaile that this man dareth say they are of equall authority whereas Cardinall Bellarmine reckoneth the Florentine Councell amongst those that are absolutely approued and that of Constance amongst those that are partly approued and partly reiected in which number he doth likewise account the Councell of Basil. But it may bee hee is of the faction of the French who deny the Councell of Florence to be generall who neither would come to it when it was holden nor receiue the decrees of it when it was concluded It is true indeede that many Bishoppes of the Orientall and Greeke Churches were there and many of them consented with the Latines in hope of helpe from them against their barbarous and cruell enemies so that it may carry some shew of a generall Councell but the Patriarch of Constantinople was dead before the conclusion Some protested against the vnion there agreed on the churches of the East would not admit it as being concluded by their Bishops that were there without commission from thē therefore do not account it a lawfull free generall councell But saith he the Patriarches of the Apostolicke Sees of Alexandria and Antioche were present with the Bishop of Rome and subscribed to the decrees and conclusions of that Councell therefore it must be accounted generall The antecedent of this argument is most false vntrue for the Patriarches of the Apostolicke Sees were not there in person but others supplyed their places neither can hee say it was all one as if they had beene personally present seeing what their Vicegerents did in their names in all likelihood they would haue done if they had bin present when themselues confesse that the acts of the Popes Legate are not of binding force vnlesse he ratifie them for that sometimes as in the deposition of Ignatius setting vp of Photius they may go against his instructions This I doe the rather insist vpon for that the vnion agreed on in this Councell and consented vnto by these Vicegerents was disliked by the Bishops that remained at home and so could be of no force they that were sent hauing no commission to discusse or determine any other points of difference but that touching the proceeding of the holy Ghost and yet adventuring of themselues to define and determine some other very important controversies But to let this passe these two Councels of Florence and Constance are ill matched by this Author For they agree no better together then fire and water the one of them defining that the Pope is head of the whole vniuersall Church and the other making him onely head ouer particular churches but subiect to the whole vniuersall church and a generall councell representing the same Whereupon Caietane denyeth it to be a generall Councell and others say it was a generall Councell but partly approued and partly reiected And doubtlesse howsoeuer this Author make shew to the contrary yet he knoweth right well that this Councell did more advantage our cause and shake the Papacy in making the Popes as men subiect to errour and vile disorders inferiour to generall Councels then it helpeth them or hurteth vs by disliking and condemning some positions of Wickliffe partially and corruptly gathered out of his writings by his adversaries and taken in the worst sense which were so vttered by him as being rightly vnderstood might haue a good and Catholique meaning as Gerson testifieth And therefore if it were granted that it was a lawfull generall Councell yet it followeth not that I must acknowledge Romish religion to be true in all points seeing it is pronounced false by this Councell in the chiefest and most principall of all other which is touching the supreame commaunding power of the Pope ouer the whole vniuersall church his infallible iudgment from which no man may appeale But such is my infelicitie that I must be forced to acknowledge that Romish Religion is true in all points though this councell define the contrary His words are This of necessity Doctor Field with his protestants must acknowledge or freely by their recited doctrine confesse that there neither is nor can be hereafter by his rules any true and certaine Scripture tradition or religion in the world A hard case and ill choyce if wee must needesrunne into one of these extremities either to acknowledge that our whole religion is false or that there is no certaine Scripture tradition or religion in the world But though the Sea be before vs and Pharaoh and the Aegyptians behind vs yet I hope wee shall neither fall into the hands of the one nor bee swallowed vp of the gulfes of the other Let vs see therefore whether our danger be so great as hee would make vs beleeue If saith he we neither haue Scripture exposition of the difficulties of it nor tradition but by tradition as Doctor Field hath granted and those onely three rules to know them if those rules may propose vnto vs false Scripture false expositions of their obscurities and false traditions in matters of faith faith cannot be certaine the religion
after this life but in that instant wherein grace may be sayd to be finall grace it hath full dominion and absolute command and expelleth all sinne Whereas therefore the Master of sentences and others do say that some veniall sinnes are remitted after this life we must soe vnderstand their sayings that therefore they are sayd to be remitted after this life because it being the same moment or instant that doth continuate the time of life and that after life so that the last instant of life is the first after life they being remitted and taken away in the very moment of dissolution are sayd to be remitted after this life for otherwise the wills of men after death are vnchangeable and there is no more place left for merit Hereunto Gregory seemeth to agree saying that the very feare that is found in men dying doth purge their soules going out of their body from the lesser sinnes Seeing therefore as Bernard sayth if all sinne be perfectly taken away whiâ—… is the cause the effect must needes cease which is punishment it followeth that seeing after death there is no sinne found in men dying in state of grace there remaineth no punishment and consequently no purgatory CHAP. 21. Of Purgatory TOuching Purgatory whether they that are to be purged be purged by materiall fire or by some other meanes it is doubtfull likewise touching the place the Roman Church hath defined nothing Whereupon some thinke that soules are purged where they sinned some in one place some in another neither is there any more certainty touching the continuance of sinfull soules in their purgation Dominicus â Soto thinketh that no man continueth in this purgation ten yeares his reason is for that seeing men may pacifie Gods wrath by very short penance in this life where they can neither endure any great extremity nor are perfectly apprehensiue of smart griefe therefore much sooner in the other where they may endure greater extremity and are more apprehensiue of it so that the extremity of their passion may counteruaile long continuance in paine This of Soto if we grant to be true saith Bellarmine no soule needes stay in purging one houre neither indeed caÌ„ he proue that any doth by Scripture or Fathers or any resolutioÌ„ of the Church but only because they vse to pray for men departed a long time after their death which doth no more proue that they neede prayers so long as they are prayed for then pardons for thousands of yeares proue Purgatory to continue so long and by certaine visions which sometimes he regardeth not For howsoeuer sundry visions reported by Beda Dionysius Carthusianus and in the first booke of the life of Bernard import that the soules of men in Purgatorie are tormented by diuels yet he thinketh that the children of God ouercomming Satan in the last conflict being secure of their future state for euer are neuer molested by Satan any more Thus then we see that notwithstâ—…ding any thing defined in the Church the soules of men may be purged from all the drosse of sinnefull remainders and freed from all punishments in the very moment of dissolution which is that wee say Hereupon Iohn Bacon sayth there be some who thinke that Purgatory after this life cannot be prooued by the authority of the Scripture that these do say the bookes of Macchabees are not Canonicall and that the Apostle 1. Cor. 3. speaketh of that fire that shall purge the elements of the world in the last day And touching that saying of Christ of sinne that shall neuer be remitted in this world nor that to come they say it prooueth not the remission of any sinnes in the other world but that this forme of speaking is vsed only for the better inforcing of that he intendeth to deliuer as if a man should say to a barren woman thou shalt neuer beare child neither in this world nor in that which is to come CHAP. 22. Of the Saints hearing of our prayers THat the Saints doe heare our prayers or are acquainted with our particular wants was neuer resolued in the Church of God Biel sayth that the Saints by that naturall or euening knowledge whereby they see and know things as they are in themselues do not know or discern our prayers neither mentall nor vocall by reason of the immoderate distance betweene them and vs and touching that morning knowledge whereby they see things in the eternall word it no way pertaining to their essentiall felicity to see and know our desires and it being vncertaine whether it appertaine to their accidentall happinesse hee sayth it is not certaine but that it may seeme probable that God revealeth vnto them all those suites which men present vnto them The Master of sentences sayth it is not incredible that the soules of the Saints that delight in the secrets of Gods countinance in beholding the same see things that are done in the world below Hugo de Sancto Victore leaueth it doubtfull whether the Saints do heare our prayers or not and rejecteth that saying of Gregory brought to proue that they do Qui videt videntem omnia videt omnia The interlineall glosse vpon Esay 63. sayth Augustine was of opinion that the dead though Saints know not what the liuing though they be their owne children doe here in this world Which appeareth to be true by his owne words pronouncing that if so great Patriarkes as was Abraham knew not what befell to the people that came of them it is no way likely that the dead do intermeddle with the affaires of the liuing either to know them or to further and set them forward whereupon he concludes that for ought is knowne to the contrary the Saints remaining only in heauen and praying for vs only in generall God by the ministery of Angels or immediately by himselfe without their particular intermedling giueth vs the things we haue need of Willihelmus Altisiodorensis sayth that many do thinke that neither wee do properly pray to the Saints nor they pray for vs in particular but that improperly only we may be sayd to pray to them in that wee desire God that the fauour which they finde with him resting from their labours and their workes being gone after them may procure vs their brethren acceptation likewise whom they haue left behind them in the warfare of this world Whereupon the prayers are Adiuuent nos eorum merita c. In the margent he sayth that this was a common opinion in his time CHAP. 23. Of the Superstition and Idolatry committed formerly in the worshipping of Images THat many in the Romane Church did see the abuse superstition that was in the vse of Images appeareth by Picus Mirand his Apology of his conclusion proposed in Rome that neither the Crosse nor any other image is to be worshipped with diuine worship by Durand blaming many things in the practise of the Church at that time and
by Gerson disliking the honour then giuen to Images their number and fashion as being occasions of Idolatry in the simple which to be true the words of Augustine are proof sufficient who demaundeth who it is or where he may bee found that adoreth or prayeth beholding an Image as the manner was in the Romane Church is not in such sort affected that he perswadeth himselfe it heareth him and is able and ready to grant him the things he desireth and seeketh in his prayer CHAP. 24. Of Absolution ABsolution is now supposed by those of the Church of Rome to be a Sacramentall Acte giuing grace ex opere operato and so remitting sinne both quoad culpam poenam but in the Primitiue Church it was nothing else but a restoring of men formerly put from the Sacrament cast out of the Church to the Churches peace and vse of the Sacraments again as appeareth by Cyprians Epistles Neither was Absolution giuen in those times till pennance were first performed Amongst the ancient sayth Lindan Absolution was seldome giuen but after penance performed onely in time of persecution pestilence warre or dangerous sicknesse of the party the manner was sometimes to giue absolution presently at the suit of the penitent to require of him the performance of pennance afterward if hee escaped those dangers Hence in time it came that ordinarily they gaue Absolution first and then imposed penance to be performed afterward Now because they could not conceiue from what this Absolution should free them not being formerly subjected to any censure of the Church some began to thinke that it freeth them from the staine of sinne and the punishments due vnto the same thereby making it a Sacramentall Acte yet so as many retayned a right perswasion still The Priest saith Alexander of Hales is a Mediatour betweene God man to God he ascendeth as an inferiour by way of petition and as a suiter to man he descendeth as a Commaunder and Iudge In the first sort hee obtayneth for men by his prayer and procureth acceptation with God in the second hee reconcileth them to the Church his prayer obtayneth grace his absolution presupposeth it so that the Keyes of the Church extend to the remission of sin by way of request obtayning it not by way of authority giuing it CHAP. 25. Of Indulgences and Pardons TOuching Indulgences or Pardons they were originally nothing else but the releasing of some part of that penance that had beene enioyned as appeareth by the whole course of antiquity Wherevpon it was a long time the opinion of many in the Romane Church that Indulgences are of force onely in indicio Ecclesiae not in iudicio Dei and that they free men only from injoyned penance which the forme of them was wont to import it being euer added in those relaxations ab iniunctis poenitentiis and Caietan sheweth the same affirming that an Indulgence is principally an acte of jurisdiction and the freeing from enjoyned penance That which bred another conceit in the Romane Church in later times was an errour in practise for whereas aunciently they neuer remitted any part of the penance they had enjoyned but out of the consideration of the extraordinary signes of repentance appearing in the penitent arguing that to bee performed in shorter time than was expected which was intended in later times they granted these relaxations and remissions in favour when there was no inducement in respect of any thing appearing in the parties Now because to free them from these penitentiall exercises tending to the preventing of Gods Iudgements before so much was performed as was necessary for the turning away of his displeasure might seeme hurtfull rather than beneficiall to them to whom such favours were shewed in that they were left to Gods judgements into whose hands it is fearefull to fall they began to bethinke them how they might supply the defects of penitentiall conversion vnto God in those they thus pardoned and not leaue them to the danger of his future judgement This they could not otherwise devise to doe but by casting the ouerplus of other mens satisfactions vpon them and releeuing them out of the treasury of the Church which groweth as they suppose out of the satisfactorie sufferings of Christ and his Saints multis tamen doctoribus aduersantibus as Caietan noteth where hee sheweth that Durandus teacheth that the Saints had no superfluous merits not rewarded in themselues Touching Indulgences Durandus sayth little can bee sayd of any certainety or as vndoubtedly true seeing the Scripture speaketh not expresly of them neither the Fathers as Augustine Hillarie Ambrose Hierome and the rest so that in speaking of them wee must follow the common course Touching the force of these pardons how vncertainly and vnconstantly their greatest doctours dispute it is not vnknowne for Bonaventura noteth that many were of opinion that pardons haue no other vse nor haue any further force or vertue but onely to remit certaine dayes penance if the cause in respect whereof they be granted bee equivalent vnto the penance which was to haue beene performed so making them to bee but onely a commutation of penance and not a relaxation or remission Gerson sayth the judiciall and publike power of the keyes extendeth not it selfe principally or directly to the diminishing or taking away of any punishments but such as it selfe inflicted or might haue inflicted as are the punishments of Excommunication irregularity and other disablings to performe Ciuill or Ecclesiasticall actes And in another place he sayth the granting of Indulgences extendeth not it selfe to punishments following the corruption of nature and flowing from originall sinne for it is certaine that the Pope doeth not absolue and free men from thirst hunger infirmities and death so that such absolutions extend only to the punishments aboue mētioned such as may be inflicted by the just Iudgment and prescription of him that imposeth penance for actuall sins Whe ther the power of the Keyes extend only to such as are on earth or to them also that are in Purgatory the opinions hee sayth of men are contrary vncertaine but howsoeuer this he pronounceth confidently that onely Christ can giue such pardons for thousands of dayes and yeares as many Popes assume to themselues power to graunt CHAP. 26. Of the Infallibility of the Popes judgment TOuching the infallibility of the Popes judgment it was so farre from being a thing resolued of in the Church of God before our time that Stapleton confesseth it is yet no matter of faith but of opinion onely because so many famous and renowned Deuines haue euer holden the contrary as Gerson Almaine Occam allmost all the Parisians all they that thought the councell to be aboue the Pope Adrianus Sextus Durandus Alfonsus à Castro and many moe CHAP. 27. Of the power of the Pope in disposing the affaires of Princes and their states LAstly Touching the power of the Pope in
which he had concerning the future state of things to the end of the world meant to deliuer a perfect summe of Christian doctrine if the proof contained in these words be not sufficiēt for my part I know not what may be for what can be necessary to bee knowne of Christians ouer and aboue that which is found in the olde Testament besides the Incarnation of Christ his words actions sufferings the manner of the establishment of churches in the faith of Christ and the ordaining and appointing of fit guides to take care of the government of the same and the future state of things to the end of the world But he saith no one of the Evangelists intended to set downe all that Christ did and suffered as it appeareth in that no one of them hath so done that it cannot be said that all jointly haue so done seeing that could not proceed but from some common deliberation or the disposition and inspiration of the holy Ghost mouing them to write neither of which can be said For that there was no such deliberation he saith it is evident in that no man mentioneth any such thing in that it is knowne they wrote in diuers countries at diuers times vpon diuers occasions that the inspiration of the holy spirit did not direct them to the writing of all things necessary hee saith it is likewise most cleare in that I confesse there are some things wanting in their bookes which the church beleeueth which could not be if the spirit had moued them to write all This obiection will soone be answered For first it is certain that some one of the Evangelists intended to write all things which Christ did and spake S. Luke professing that he had so done Which yet is not to be vnderstood of all things simply but such onely as he did spake in that time within the compasse whereof he confined his narration Neither doth this prejudice the fulnesse of the Evangelicall history For as Baronius noteth the later Evangelists taking a view of that the former had written for the most part added what things they found omitted by them So Marke Luke write of the ascension of Christ not mentioned by S. Mathew because he ended his story before he came to it And Iohn finding as Hierome saith that the other three had written onely the history of one yeare after Iohn the Baptist was cast into prison wherein Christ suffered approued that which they had written as true omitting that yeare because the things that fell out in it were reported by thē recorded such things as fell out before the imprisonment of the Baptist which they had not written as not fetching the beginning of their narration so farre off If it be said by this Treatiser that many things that Christ did are so omitted that they are found in none of the Evangelists for that Iohn who wrote last of all knew well what the rest had written hath these words Many other signes also Iesus wrought in the sight of his Disciples which are not written in this booke but these things are written that you may beleeue that Iesus is the Christ the son of God and that beleeuing you may haue euerlasting life through his Name And againe there are also many other things which Iesus did which if they should be written euery one I suppose the world would not be able to containe the Bookes which should be written Baronius will tell him that the Evangelists when they tooke in hand the writing of the sacred stories intended not to write all the things generally that Christ did but such so many only as might serue to confirme the Faith and to demonstrate that IESVS is the Son of GOD that the things which they haue written are sufficient to saluation that men beleeuing may haue eternall life So that though there were no commō deliberation or consultation amongst the Evangelists though they wrote at diuers times in diuers places yet by the sweet disposition of the holy Spirit that moued them to write it might and did so fall out in that one saw what another had written that the later added such things as they foūd omitted by the former so left vnto vs a perfect full narration concerning Christ his incarnation life death resurrectiō ascension as also the things he did and spake during the time of his conversing amōgst men So that the Treatiser is not able to proue that the Evangelicall historie is imperfect but there is one thing wherein hee gloryeth as if hee had gotten some great aduantage which is that I confesse that there are somethings found in the Epistles of the Apostles occasionally writtē beleeued by the Church that are not found in the history of the Euangelists the book of all the Acts of the Apostles nor the Reuelation of Saint Iohn whence hee thinketh hee may inferre that eyther the Authors of th◅se books meant not to deliuer a perfect summe directiō of Christian faith as I affirme or that they missed of their purpose which may not bee graunted But lette him know that there is no consequence of any such absurdity as hee imagineth from any thing I haue written For the things beleeued by the Church and not found in the former bookes but in the Epistles of the Apostles are nothing else but distinct and cleare determinations of doubts arising touching matters of faith or manners out of and according to the summe of Christian Doctrine found in the former bookes or historicall narrations of such thinges as passed betweene the Apostles themselues or between them and the Churches founded by them or some particular persons in them not mentioned in the Acts of the Apostles or lastly Apostolicall prescriptions of things pertaining to decencie order and comelinesse in the performance of the acts of Gods worship and seruice Now I thinke it will not follow that if there be found in the Apostolicall Epistles some more distinct cleere resolutiōs determinations of doubtes out of the forme and direction of Christian Doctrine found in the former bookes then are there found or a prescription of some outward obseruations that the former bookes containe not a perfect summe and direction of Christian faith much lesse will it be consequent that these bookes containe not a perfect direction of Christian faith because some historicall narrations not found in them are beleeued in the Church as that Paul left his cloake at Troas that hee mediated for Onesimus and sought to reconcile him to his Maister and the like The Treatiser therefore passeth from this exception and asketh how I will proue that all thinges beleeued by the Church not contained in the former books are found in the Epistles of the Apostles to whom I answere that when hee shall giue any instance of things beleeued by the Church not foūd in the former books either it shal be proued