that have been borne of Adam it may be said which humbly and truly sayeth he David sayeth of himselfe I was shapen in iniquity and in sinne did my mother conceive me and therefore in the same place he calleth the feast of her conception without sin a presumptious noveltie the mother of rashnes the sister of superstition and daughter of inconstancie whosoever denyeth that all others without exception except Christ are conceived in sin he is found sayeth Augustin lib. 5. conâ— Iulian. cap. 9. to be a detestable heretick because herby as Salmeron testifies in Rom. 5. disp 49. Aquinas sayeth that this were to equal the virgin Mary with Christ himselfe And yet notwithstanding of so cleare a place of scripture so unanimously expounded by all the ancient fathers which Billarmin Salmeron calleth a sure inevitable argument of catholick verity and soundexposition of scripture Yet for al this sayeth Bellarmin coÌ„tradicting himselfe lib. 4. de amissa gratia cap. 15. § ab hac seing the Councell of Trent hath decreed the contrary as likewise Pope Sextus 4. and Pius 5. they are not to be accounted catholicks that esteemes this an errour and consequently all the ancient fathers are not to be accounted Catholicks nor Cardinal Cajetan bishop Canus nor ther master of sentences and canonized Aquinas and many more besides VVee see then howsoever they pretend traditioÌ„ or the unanimous consent of fathers to be the rule of faith or exposition of the scripture yet when they please and findeth the same displeasing to them they vilyfie and rejects the same therefore thus sayeth the Iesuit Valentia in the last chapter of the 5. booke of his analysis that any by gone tradition without the authority of the present Church is not a sufficient â—udge â—f controversies of faith So also speakes Cardinall Cajetan in the begining of his comentars on Genesis as also Baronius tom 1. annal anno 34. num 213. And if we will consider what certainty or rather what fluctuating uncertantie is in the moderne sense or exposition that the present Roman Church now puts upon scripture whereon to build their faith Let Cardinall Cusanus words testyfie epist 2. ad Bohemos pag. 833. and 838. who sayeth That one time the Church iuterprets the Scripture one way and at another tyme another way and that the understanding of the scripture must follow her practise when she changeth her judgement God also changeth his then which I know not what can be grearer blasphemy Next for answere to that testimonie which he brings out of Tertullian where he sayth we admit not our Adversaries to dispute out of scripture till thy can show who their ancessors were and from whom they received thâ— scriptures These words of Tertullian makes no wayes against us whereby he denieth not that the scripture is the rule of faith or of disputes concerning the same as he showeth against hermogenes cap. 22. saying let these of Hermogenes shop show that it is written and if it be not written let them feare that woe which is allotted to such as adde or take away but he showeth only that Apostolicall churches not Rome only which were founded by them and to that time had keeped the truth which they had delivered in the scriptures committed to them could only lay best claym to them which hereticks who dissented from these scriptures and apostolical churches of these primitive times could not do As for Ireneus whom only he citeth but not his words he hath nothing in that place that favoureth tradition as an unwritten rule of faith for so he should not agree with himselfe who sayeth lib. 3. cap. 2. that these things which are to be shown in the scriptures can not be made manifest but by the scriptures themselves and lib. 3. cap. 1. That the scriptures is that which is the foundation and pillar of our faith and not tradition or any unwritten rule Tertullian also that he is of the same mynd I have shown out of the forâ—cited testimonie concerning Hermogenes and who in that same 22. Chapter sayeth that he adoreth the fullnes of scripture Chrisostome also hom 3. in 2. cor calles it a most exact rule and ballance which it could not be if either it wer A partiall rule onely as Bellarmin calleth it or that tradition were the rule of faith Aâ—gustin also de bono viduitatis cap 1. calleth it a fixed and sure rule in opposition as it were to unsure tradition Yea Bellarmin himselfe lib. 1. de verbo cap. 2. haveing showne that the rule of our faith should have these two properties first that it should be most sure which tradition can not be luke 1. 4. 2. pet 1. 19. and 2. most known he concludeth that the scripture is the most sure and best knowne rule both of faith and manners But what shall I speake of a Cardinall when a Pope to wit Clement in his first booke of recognitions cited dist 37. cap. relatum calleth the scripture a firm and sound rule of faith Basill also hom 13. in Genesis sayeth thes things which may seem to be ambiguous and obscure in some places of the holy scripture must be explained by these which elswhere are more plaine and manifest Augustin likewise cont Crescon Lib. 2. cap. 31. speaking of an epistle of Ciprians I am not bound sayeth he to the authority of this epistle because I account not Ciprians writting as canonicall but I examine them by these that are canonicall and that which is agreable in them to the authority of divine scriptures I receive and that which is not agreeable I refuse Heer then we see that Augustin would have the scriptures only to be the rule of faith and of divine authoritie 2 THat in matters of faith we must not relye on the judge-ment of the Church or her Pastours VVHich he sayeth is contrary to Math. 23. 2. Where the jewish people are commanded by Christ To obserue all whatsoever the Scribes and Pharisees did bidd theÌ„ obserue not only sayeth hee in some principall matters but in all whatsoever without distinction or limitation For answere to whom I can not admire enough the mans impudencie or ignorance seing First our Saviour himself showeth the contrary where Math. 16. 6. 12. lie biddeth his disciples and others Beware of their leaven which be expoundeth to be their false doctrine 2. The Authour of the ordinarie gloss with whom agreeth Lyra on Deut. 17. 10 sayeth Note that the Lord requireth that whatsoever the Priest doth teach thee according to the Law do thou because otherwise thou art not to obey them Ferus also a spanish Frier and Preacher at Mentz on this place speaketh thus Christ would not that they should receive all the doctrines of the Pharisees sayeth hee but so farre only as they agreed with Gods Law else they should haue admitted all the false glosses which our Saviour refuteth Math. 5. from verse 21. to the end To this also agreeth the Iesuite Maldonat
An ANSWER To a Popish Pamphlet called The TOUCH-STONE of the Reformed Gospell made speciallie out of themselves MATH 15 13. Everie Plant which my heavenlie Father hath not planted shall be rooted up By WILLIAM GUILD D. D. and Preacher of GODS WORD ABERDENE Printed by IAMES BROWN 1656 To the Right Honourable SIR Thomas Mudie PROVESâ— of DUNDIE Iohn Scrimgeor William Duncan Alexander Watson and David Yeoman Baylies AND To the Remnant of the Honourable COUNCELL of that Burgh Grace and peace Right Honourable THe sedulitie of that Apostatick Church of Rome who like these Locusts Revel 9. swarme everie wher in our Countrey and neighbour Nation like Pharisees of old to make proselyts to themselves and misleade simple soules should move the Ministers of Christ and Sions Watch-men to be ashamed to be lesse diligent in a better cause and for a better Master These are dispersing their popish Pamphlets and everie where and everie way sowing secretlie and subdolouslie their pople and Tares in the Lords Field to seduce And should not wee then be much more seduloâ—s and solicitous every way by word and write to discover their fraud to arme against Errour and labour to reduce The conscience of which dutie for my part hath moved me to answere a late Pamphlet called The Touch-stone of the reformed Gospell Which is in everie Papists hands and almost whereof they vainly brag as being unanswerable which answer I have framed with as great brevitie perspicuitie as I could and the better to stop the adversaries mouthes detect their Wresting of Scripture as PETER speaketh 2. Pet. 3. 16. to their owne destruction I have answered such scripturall places as hee objecteth against us either by the exposition of Fathers for most part orelse of their own Doctours Neither of which without impudence they can reject and so cannot alleadge as he doeth in his Preface That wee chop and change the Text of Scripture by some interpretation or other of our owne These paines then which I have beene pressed by sundry Reverend Brethren and others for the publick good to put to the Press I haue Right Honourable Dedicate to you as a Testimonie of my inteere affection both to your selves personally whose kindnesse and courtesie to my self I have ever at all occasions found as also to that Place wherein you governe in regard of my relation therto which moved me as I did Dedicate the first Fruits of my Studies in my youth long agoe to the Magistracie and Councill of Aberdene the place of my owne Birth and breeding so now to Dedicate the latter and ryper Fruits of my old Age to the Magistracie and Councill of the Birth-place and breeding of my deceased Father of Godlie Memorie For whose care of my Education in Letters as I did owe him all filiall dutie and gratitude while he lived so do I still in Remembrance of him carry all affectionat respect to that place where he had his first being and upbringing and whose prosperitie I shall ever heartlie wish and that the Lord who hath showne it hard things that it might have said call me Marah may so sanctifie to it that sad visitation and prosper that Place hereafter that it may bee Naomi or as the Prophet speakes Isai 61. 3. He may give it Beautie for Ashes the oyle of ioy for mourning and the garment of prayse for the spirit of heaviness Which shal be the heartie prayer of Your most affectionat in Christ to honour serve you WILLIAM GUILD To the Reader Courteous Reader IN answering this TOUCH-STON of the reformed Gospell I thought good to advertise thee of some things First That the Impudencie and malice of this Pamphleter beside his Ignorance is such that to make the Protestant profession the more odious to his Proselyts hee would charge our Profession with such Doctrines and Tenets which we never taught nor owned So that whil he fights against such he beats the wind and fights onelie with his owne shaddow A few Instances in place of many are these First § 5. That we say That a man by his own private spirit may rightly judge and interpret Scripture Next § 6. That PETERS Fayth failled 3. § 9. That the Church was not ever to remaine Catholick 4. § 10. That the Churches unitie is not necessary in all points of Fayth 5. § 17. That the actions and sufferings of the Saynts serve for nothing to the Church 6. § 21. That good works are not necessary to Salvation 7. § 29. That Angels cannot help us 8. § 39. That the bread in the Supper of the LORD is but a figure 9. § 45. That Fasting is nos grounded on Scripture nor causeth any spirituall good Thus heseeks not only unnecessarlie to multiply feigned Controversies to deceive the simple but also to make our Profession the more odious to such as will beleeve him imitating herin Satan who by like lyeing would made God odious to our first Parents 2 As if to name onelie and by a false Master to multiplie the citations of Scripture Fathers were enough without the setting down the words of either he laboureth to seduce simple soules and make them beleeve that both Scriptures and Fathers were on their side onlie whil as these who are judicious and impartiall may see that if the maine places of Scripture and Fathers whose words he sets downe be proven in this my ensueing Answere to be either altogether impertinent and wrested or to make against himself Then much more may any judge the like of such places as he only pointeth at but neither seteth downe nor dare set downe their words Wherefore 1. As for his references to places of Scripture First They are such that if I should particularly discuss their impertinencie not only should his grosse ignorace and deceat be seen the more which is clearly enough discovered I hope by my answer to such places whose words he sets downe but my Answere should also grow to a hudge volume wheras I strive to as great brevitie with perspicuitie as I can and that to make my Answere onely to bee a pocket and portable Book 2. His references for ostentation onely and delusion of the simple are so numerous as Pag. 20. for the Churches infallibilitie where hee bringeth but foure places of Scripture whose words he sets down he maketh reference to 22. places most impertineÌ„t wrested Like wise pag. 59 To prove good works to be meritorious he bringeth but four places of Scripture in likemanner but relats to 21. more which aâ— to no such purpose the like he does p. 27. 51. 54. 63. 67. 72. elswher Next as for his references to the testimonies of Fathers mentioning oftimes neither Book Chapter noâ— words It wer an infinitly laborious task to answere a man knoweth not what and would likewise accrease to a voluminous bulk especiallie seing either ignorantlie or I may justlie fay deceatfully and impudentlie hee citeth places in Fathers 1. whom themselves rejects as spurious and
call the righteous but sinners to Repentance these words to repentance are taken out which show the end of Christs comming and calling of sinners I might instance many more places as Ioh. 5. 16. 1. Cor. 15. 54 where a whole sentence is rased out but these shall 4. VVhich is grossest of all I shal instance where their Translation is directlie contrarie and contradictory to the Originall as 1. Gen 49. 24. it is said concerning IOSEPH The armes of his hands were made strong but in their vulgar Translation the words are The armes of his hands were made weake Next IOSUA 5. 6. it is said Vnto whom the LORD did sweare that hee would not showe them the Land but in their Translation it is quyte contrar That he would show them the Land Againe IOSUA 11. 19. it is said There was not a Citie that made peace with the Children of Israel saue the Hivits but in their Translation is said the contrar Ther was no City which did not render or make peace Likewise Psal 68. 22. it is said I will bring my people again from the deepes of the sea but the coÌ„trar is in their Translation saying I will bring my people downe to the deepths of the sea In likemanner in the new Testament 1. Cor. 15. 51. it is said Wee shall not all sleepe but wee shall all bee changed but in their Translation it is thus Wee shall indeed all rise againe but wee shall not all bee changed Where we see gross alteration aswell as contradiction And againe verse 55. where it is said O Death where is thy sting O graue where is thy victory Wee see againe in their Translation grosse alteration the words being these Death where is thy victory Death wher is thysting no word of the graue at all The like of which grosse corruptions adding to Gods Word taking from it and contradicting the same I defie al the Iesults Priests and papists in the World to challenge in our Translations Yea the more yet to convince this Pamphleter and all Romanists whatsoever concerning the viâ—iositie of their vulgar Translation as is said Deut. 32. 31. Even our Enemies being Judges I shall instance onely two or three examples in place of many wherein themselves in their English Rhemes Translation of the new Testament are forced to aknowledge the vitiositie of their vulgar latine by departing therefra and translating these places just as we do as 1. whereas Ioh. 12. 35. in their vulgar latine the words are adhuc modicum lumen in vobis est that is Yet a little whyle the light is in you the Rhemists themselves translate it thus as wee do and according to the Originall Yet a little while the light is with you Next Rom. 12. 19. whereas in the vulgare latine it is Non vosipsos defendentes that is not defending your selves against reason and scripture forbidding lawfull defence the Rhemists translate as wee do Not revenging your selves Again 1. Cor. 15. 34. whereas in the vulgare latine it is ad reverentiam vobis loquor that is I speake it to yoür reverence or honour the Rhemists translate as wee do according to the Original I speake to your shame The next thing to which in his Preface I am to answere is concerning the sense and meaning of the places of Scripture contraverted which hee sayeth is The ever constant and uniforme judgement of the Church and ancient Fathers who in every age since CHRIST haue understood the point in question in that sense sayeth hee which Catholicks now do Conforme therfore to these his words let us put to this Touch-stone which hee calleth the Rule of fayth some chiefe poynts of Poperie and see whether they agree with Scripture as the same is expounded by the whole stream of the ancient fathers in the primitive Church who haue written thereon or if they disagree not as farre therefra as Light doth from darknesse As. 1. To beginne with the mayne point of Poperie The Popes supremacie which the Pamphleter sayeth is grounded on Math. 16. 18. Thou art Peter and upon this rock wâ—ll I build my Church understanding Peter to be this rock wherof Christ speaketh and yet by the constant and unanimous judgement of the ancient Fathers Church in their time that Text importeth no such papall supremacie nor that by that rock Peter is understood but either CHRIST himself or that fayth of CHRIST wherof Peter made confession As 1. All the greeke Fathers and the Easterne or greeke Church who oppose papall supremacie even unto this day and in particulare to speake bâ—â—h of greek and latine Fathers Origen Tract 1. in Math. 16 Chrisostome Tom. 3. serm de pentecoste Isidorus Pelusiota his disciple lib. 5. Epist 55. Theophylact in Math. 16. Augustin Tract 10. in 1. Epist Johannis Tract 124. in Johan Cyprian de unitate Ecclesiae Ambrose in Epist ad Ephes cap. 2. Hilare lib. 6. de de Trinit and Pope Gregory himself Moral in Job lib. 28. cap. 8. and many more which consent of Fathers made Cardinall Cusanus to say de concord Cathol lib. 2. c. 13. altho it was said to Peter Thou art Peter and upon this rock I will build my Church yet by this rock sayth he we understand CHRIST himself whom he confesseth if Peter were to be understood by this rock as a ground-stone of the Church according to S. Ierome are not sayth he the rest of the Apostles ground-stones of the Church inlikemanner of whom it is spoken in the Revelation Wher by the Twelve stones of the foundation of that Citie Jernsalem which is the holy Church no man doubteth sayth he but all the Apostle are to be understood And therfore sayth that same Cardinall wee know that Peter received no more power from Christ than the other Apostles but were the self same that Peter was sayeth Cyprian de Uni eccles indued with a-lyke fellowship â—oth of honour and power And not only doth the forenamed fathers expound that place of Mathew as is said severally but the whole Fathers coÌ„veened in famous generall eâ—umenicall Councels haue decreed against any such Papall supremacie which Romanists would prove by that wrested place of Scripture as 1. That first and famous Councell of Nice anno 325. of 318. Bishops in the 6. Cannon thereof 2. The Councell of Constantinople anno 380. of 150. Bishops Can. 5. which as Bellarmin confesseth pref de Rom. pont withstood altogether any such suptemacie 3. The Councell of Ephesus anno 434. of 200. Bishops cap. 4. and the last is the 4. Councel of Chalcedon anno 454. of 430. Bishops which decreed peremptorly Act. 16. against any such supremacie as Bellvrmin grants in in his preface forenamed but non sine fraude or not without deceat sayeth hee such is popish pretended reverence of Antiquitie when it maketh against them And yet the present Roman Church doeth so farre disagree froÌ„ this exposition of Scripture which they pretend for papall supremacie and from
the famous Councells and Fathers forenamed who opposed the same as not to adhere to their sense of that place of Mathew or to their judgement of papall supremacie were now a-dayes damnable and rank heresie 2. Next to come to that proud doctrine of merite against which is that cleare Text of scripture Rom. 6. 23. where it is said The wages of sinne is death but Life Eternall is the gift of GOD. Which by the unanimous judgement of the ancient fathers Church is acknowledged to be against merits therefore sayeth their owne Cassander consult art 6. with a full consent all the ancient Fathers deliver that our whole confidence and hope both of pardon and eternall life is to be placed in the onely mercie of GOD and merite of Christ As we see particularly in ORGEN l. 4. in Rom. cap. 4. Hilare in Math. can 20. Ambrose in psal 118. Octon 20. Et in exhortatione ad virgines Basil in psal 52. 114. Jerom lib. 17. in Isaiam cap. 64. Chrisostom in Coloss hom 2. Augustin in psal 36. con 2. psal 32 con 1. psal 83. circa fineÌ„ As also psal 109 â—irca iâ—itiuÌ„ Cyril also of Alexandria hom 4. paschas Gregorie the first in psal 7. poenit Fulgentius ad Moninum lib. 1. cap. 10. and Haymo in psal 132. 1. Bernard ser 1. in annunc Mariae and many more And yet the present Roman Church differeth so farre froÌ„ Scripture the streame of Antiquitie expounding the same in this point That the Councell of Trent in the decree of the sixt Session thereof can 32. hath accursed all those that hold not the doctrine of mans meriting of eternall life by his owne good works and the Rhemists declare on Heb. 6. 10. That they are so fully worthie of eternall life and are the cause of salvation that God should be unjust if he rendred not heaven for them 3. For perfectioÌ„ of scripture against doctrinall traditions that place Gal. 1. 8. Though wee or an Angell from heaven preach any other beside that which wee haue preached unto you let him be accursed by the constaÌ„t unanimous judgement of the Church all ancient Fathers that ever write on that place the same is expounded to be the scriptures of the old new Testament onely beside which no other thing ought to be taught under paine of a curse as Basil in his summe of his Moralls 72. expoundeth so likewise Augustin in his third book against Petilian cap. 6. saying If an Angell from heaven preach to you any thing besids that which is in the scriptures of the Law and Gospell which yee haue received let him be accursed sayth the Apostle so also Vincen. Lyrinen adv haeres c. 35. 10. Neither sayeth the Apostle if they teach any thing contrar or repugnant sayeth Chrisostome Theophylact. on that place but if they teach never so small a point beside that that is add never so little more then that let him bee accursed And yet so farre doth the present Roman Church disagree from the true meaning of this Text of scripture which is given thereon by the whole streame of antiquitie in this point that shee hath decreed contrar thereunto in the Councell of Trent for doctrinall unwritten traditions 1. decreto sess 4. 4. Against that idolatrous worshiping and prayer to Angels that Text Coloss 2. 18. Let no man beguile you of your reward in a voluntare humilitie and worshiping of Angels is expounded not onely by the ancient Fathers singly writing thereon as condemning all prayer to be made to them as we see in Chrisostom in Coloss 2. hom 9. and in Origen l. 7. 8. contra Celsum others but likewise by a whole Councell conveened together as Theodoret testifieth on Coloss 2. saying The Councell which conveened at Laodicea the cheif citie of Phrygia by a law did forbid prayer to Angels condemning the same as Idolatry wherby the communion both of Christ â—nd his Church was forsaken and therefore accursing the practisers thereof Can. 35. saying if any man be found to giue himself to this private idolatrie let him be accursed And yet the present RomaÌ„ Church doth so farr disagree froÌ„ this Apostolicall precept expounded by an unanimous coÌ„sent of ancient Fathers conveened in Councell that she will haue prayers put up to Angels and consequentlie shee is declared Idolatrous and accursed 5. I could instance many more places in points coÌ„troverted wherin they admitt not that sense which the streame of ancient Fathers giveth theron as Coloss 3. where it is said Let the word of Christ dwell in you richlie Which by the constant and unanimous exposition of Fathers is for peoples reading and knowledge of scripture as wee see in Chrisostome hom 9. â—n Coloss 10. in Iohan Augustin serm 55. de tempore Theodoret lib. 5. de Cur. graec affect and others which made their late Bishope Espenceus on Tit. 2. to say By the doctrine of the Apostle and conforme practise of of the primitive Church it is manifest that of old the reading of scripture was permitted to people and as venerable Beda showeth in his third book of the English ecclesiasticall historie cap. 5. but the forenamed shal suffice to show that in the points controverted they admitt not that to be the rule of faith which they pretend to be the rule but when it maketh against them they disdainfullie or impudentlie doth reject the same Lastly As for his Thrasonick brags wherein hee exceedeth all moderation and trueth I passe by theÌ„ as not worthy of any answere but that which in realitie and a solid way shall bee seene God willing in this ensueing reply to discover his frothy emptines fraud to any who is but indifferent judicious howsoever to others the blinded and imbrutished proselyts of such every thing that commeth from them is counted as of old the Oracles of Delphos were or as Diana was cryed up by the confused multitude Act. 19. 34. saying Great is Diana of the Ephesians AN ANSVVERE To the Touch-Stone of the Reformed Gospell 1. That there is not in the Church one and that an infallable rule for understanding the holy Scriptures and conserving of Vnitie in matters of saith THis assertion of our's as hee calleth it is contrary sayth hee to the expresse words of our own Bible which he nameth therafter To whom I answere 1. In generall that he beginneth with a grosse calâ—mny affirming that to be our assertion which is not for wee deny not to be in the Church an infallable rule of faith or for understanding the Scriptures and conserving unitie in the matters of faith as our Confession of faith showeth anno 1581. art 18. but affirmeth this rule of faith to bee the Scripture it self which is therfore called the Canon or rule of Scripture that the right understanding thereof in all matters of faith is to be had froÌ„ the scripture it self and that analogie of faith clearlie set downe therein or deryved
upon this place And that Christ spake not of their owne doctrine but of Moses doctrine and the Law which they were to deliver The publication onlie being theirs but the doctrine the Lords as we see Math. 28. 19. The next place which hee bringeth is Luke 10. 16. where our Saviour sayeth to his Apostles Hee that heareth you heareth me To which my former answer may suffice Therefore also sayeth Ferus It is heerby evident that the Apostles themselves were to be heard in so farre only as they were Apostles that is Did Christs message and preached and taught what he commanded them but if they should teach otherwise or any doctrine contrarie to Christs then they were not Apostles but seducers sayeth he and therefore not to bee heard His third place is Math. 16. 19. where our Saviour sayeth to Peter What soever thou shall bind on earth shall be bound in heaven c. giving us to understand sayeth he that not onlie the bands of sinnes but all other knots difficulties in matters of faith are to be loosed by S. Peter and his successours To whom I answere 1. Their own Cardinall Cusanus speaketh thus de concord Cathol lib. 2. cap. 13. There was nothing said to Peter which was not said to all the rest Likewise for as it was said to Peter whatsoever thou shall bind on earth c. was it not said also to all the rest whatsoever yee bind on earth ◠sayeth he whence it will follow that all knots and difficulties in matters of faith are to be loosed by the successours of all the rest of the Apostles wheresoever aswell as by S. Peter's pretended successours Next if by loosing the solving of all doubts and difficulties in matters of faith bee meaned then by binding which is cōtrar to loosing the making of knots difficulties in matters of faith must be meaned whernone were before which is absurd to affirme And which when Peter's successours doth on earth God must also do the same in heaven As Cardinall Cusanus sayth Epist 2. ad Bohemos p 838. That when the Church changeth her judgement God also changeth his Which is open blasphemy 3 THat the Scriptures ar easie to be understood and therefore none ought to be restrained from reading them VVHich sayeth hee is contrary to the expresse words of 2. Pet. 3. 16. Where Peter speaking of Pauls Epistles sayeth In which are some thinges hard to bee understood To which I answere 1. That by saying some thinges ar hard to bee understood it followeth that the rest which is the greater part are not hard but easie to bee understood For the exception of some onlie cleareth the rest from obscuritie therfore from the greater part of the Scripture easie to be understood which concerne faith manners necessary to salvation wee rather conclude the plainnesse of Scripture◠that people should reade the same then because some thinges are hard to be understood to put obscuritie upon the whole Scripture and therefore to debarre people frō reading thereof Cheiflie seing not onely Augustin lib. 2. de doctr Christ cap. 9. But Bellarmin also consenting to Augustins words lib. 4. de verbo cap. 11. § ultimo testifieth That all doctrines which are simplie necessary for all men to salvation are plainlie set downe in scripture wher upon speaking to the people in his 55. sermon de tempore hee sayeth Neither let it suffice you that yee heare the holie Scriptures read in the Church but also in your own houses either reade thē your selves or desire others to reade them And so likewise sayth Chrisostome con 32. de Lazaro hom 2. in Math. The next place which he bringes is Act. 8. 30. where Philip sayeth to the Eunuch Vnderstandeth thou what thou readeth who said how can I without a guide Whereunto I answere 1. This place was a prophecie and such are hard to be understood till they be fulfilled and the Eunuch was a Proselyte and a Novice onelie in religion therefore from one place which was propheticall and dark to a Novice in religion to conclude that the Scriptures in whole are dark obscure and therefore not to bee read by people is an absurd consequence Yea this place rather maketh against papists seing the Eunuchs practise heere was reading of the Scripture which Philip did not reprehend in him as popish Priests would haue done but only explaineth unto him the Prophesie of whom it was meaned and that it was fulfilled by Christs suffering and so maketh him thereby to bee a Christian convert the occasion of which benefit the reading of the Scripture did afford unto him Wherupon sayeth their owne Carthusian Great was the care of that Heathen man sayeth hee and his diligence condemneth our negligence in learning holie Scriptures Therefore also Chrisostome giveth this directiō to people in reading holy scriptures saying in his 10. homilie on Iohn That which is easie to be understood get by heart and these things that are obscure reade thē over often and if by doing so you cannot findout the meaning go to thy teacher The third place which he brings is Luke 24. 25. where Christ expoundeth to his Disciples al things concerning himselfe To which I answere that this maketh nothing against peoples reading of scripture commanded by Christ himselse Iohn 5. 39. injoyned by the Apostle Eph. 6. 17. Coloss 3. 16. and for which Timothy was commended 2. Tim. 3 15. That from a childe he had knowne the scriptures but only showeth that hard places specially such as prophecies are to be expouned to people as Christ did heere to his disciples as the former place Act. 8. 30. and that speach of Chrisostome showeth The fourth place which he adduceth is Revel 5. 1. concerning the sealed booke which none was able to open and which this pamphleter would have to be the booke of scripture whereunto I will onely answere in the Iesuit Ribera's words on that place saying The prophecie of these things which shall fall out in the last times is here only meaned as Andrew Archbishope of Caesarea expoundeth it sayeth hee proveth that hereby the book of the scripture cannot be meaned because evē then Iohn saw this book sealed whē this revelation was made unto him before which time most of the Apostles were dead So that if by this sealed booke the scripture were understood then it would follow sayeth he that the rery Apostles upon whom the holie ghost descended in their time understood not the scripture but it was sealed even to Peter and Paull and to the rest who died before this revelation was made unto Iohn which were absurd to say But I cannot but marvell that he should bring so manyplaces of scripture to prove that people should not be permitted to reade the scripture because of the obscurity thereof seing that their late and famous Bishope Espenseus on Titus 2. testifieth that the with-holding of the scripture from the people was neither in the Apostles times or
agreable to their doctrine nor yet was it in the tyme of the primitive Church his words are these It is manifest sayeth he by the doctrine of the Apostle Col. 3. 16. and by the practise of the primitive church that of old the reading of the scripture was permitted to people As for the testimonies of fathers which he bringeth none of them doeth prove his point for 1. in Irenus there is no speach at all to his point or purpose nor tels he in what booke of Origen any such thing is to be found and as to Ambrose testimony which calleth the scripture a sea and depth of propheticall ridles I answer that no man denyeth but that as Gregorie also speaketh in his epistle to Leander it is as a sea and deepe wherein an Elephant may swime as also so shallow wherein a Lamb sayeth he may wade containing both high mysteries for exercising the most learned as also most easie instructions as David speaketh psal 119. 130 To give understanding to the simple Next to Augustins testimony where he sayeth that the things in scripture which he knew not were much more then these which he knew I answer that this showeth onely his humility as the Apostle also professeth that in this life he knew but in part but this neither maketh for proving the obscurity of scripture the contrary whereof he affirmeth in the place forecited de doct Christ lib. 2. cap. 9. not yet maketh it against the peoples reading of scripture whereunto so earnestly he exhorts them Serm. 55. de tempore and as for Gregorie we differ no wayes from him in the place forecited As for S. Dennis testimony as he calleth him where he sayeth that the matter of the scriptures was farre more profound then his wit could reach unto I answere that by nature it is true of all except as David prayes psal 119. 18. The Lord open mens eies that they may understand the wonders of his Law But this proveth not that therefore the scriptures are not to be read or are every where obscure 4. THat apostolicall traditions and ancient customes of the Church not found written in the word are not to be received nor do obleidge us VVHich he sayeth is expresly contrary to 2. Thess 21. 5. where the Apostle biddeth them Hold fast the traditions which they had beene taught whether by word or Epistle and which traditions by word he sayeth are of equall authoritie with what was written if not more because first named I answere Nicephorus and Theodoret on that place showeth that the Apostle speaketh not of divers doctrines of faith some written by him others not written but left to verball tradition but he speaketh of the same doctrines diverslie onely delivered to wit first by word when he was present with them the same thereafter by Epistle being absent from them even as he speaketh Philip. 31. saying To writ the same things to you to wit which he had preached before To me indeed is not greevous but for you it is safe which Bellarmin also confirmeth lib. 4. de verbo cap. 11. while he grants That al things were writen by the Apostles which they preached to the people or which was necessar sayeth he to salvation whence it followeth that what was not written by the Apostle thereafter to the Thessalonians was not taught to them before by word as also what was not written by the Apostles that the same is not necessar to salvation and consequently that uuwritten doctrinall traditions are not necessary to salvation for of such onely is the question and not of any other sort of traditions rituall historicall or explicatory which doeth not derogate from the perfection of scripture The second place which he bringeth is 2. Thess 3. 6. Where the Apostle commands TheÌ„ to withdraw themselves from every brother that walks disorderly and not after the tratradition which they received of him to which I answer that Cardinall Cajetan on the 14. verse showeth that what he calleth tradition in the 6. verse he calleth the same his word by Epistle in the 14. verse and therfore written Aquinas likewise on this 6. verse showeth that the same is meaned by tradition which is meaned 2 Thess 2. 15. which we have already cleared to wit that doctrine which was delyvered both by word and writ by word first and by writ after but the most simple exposition is this sayeth their Estius that the Apostle speaketh in generall of the institution of a Christian life The derection whereof no man can say but is set downe in scripture The third place which he bringeth is 1. Cor. 11. 2. where the Apostle praiseth them that they keeped the traditions which hee had delivered them whereunto I answere that in that text ther is not a word of tradition but as their owne vulgare and Rhemes Translation hath is that they keeped his Precepts where the deceatfulnes of this PaÌ„pleter is to be noted that to seduce the simple when hee pleaseth hee departeth from the vulgare Translation which at other times hee so magnifieth as onlie authentick and doeth idolize As for the testimonie which hee bringeth out of Basil where hee sayeth Some things we have froÌ„ scripture other things from the Apostles both which haue alike force unto godlinessis I answer First that the most learned except against this Booke as corrupted as B. Andrewes showeth opose conâ— Peron p. 9. 2. he speaketh of these that were received froÌ„ the Apostles and not of such as the Romanists theÌ„selves acknowledge not to haue ben taught by the Apostles neither by word nor write as the invocatioÌ„ of saynts is coÌ„fessed to be by their owne Ecksê° Enchird c. 15. many more such 3 he speaketh not of doctrines of faith necessary to salvatioÌ„ all which Bellaer himself granteth to be written l. de verbo c. 11 but of things relating to order decencie in celebration of holy mysteries according to that general rule 1. Cor. 14. 40. the Apostles speech cap. 11. 34. wher he sayth The rest I will set in order wheÌ„ I come wherby he understandeth sayth Estiê° such things as belong to a worthie honest and orderlie celebratioÌ„ of holy mysteries so speaketh also Lombard Aquinas Cajetan and the Iesuite A lapide OF ANCIENT CUSTOMES Next to traditions he would haue the ancieÌ„t customes of the Church equally to be received though hee bringes no proofe froÌ„ scripture or fathers for the same Wherin tho I might answere with Cyprian epist 63. saying we must not taek heed what any hath done before us or hath thought meete to be done but what Christ hath done who is before all men for we must not follow the custome of men sayeth he but the truth of God For as in his 74. ep to Pompeius he sayth Custom without truth is nothing else but inveterate errour As also sayth Basil ep 80. We think it not just that custome which hath prevailed be held for a law or rule of true
therefra as Pope Clement speaketh dist 37. cap. 14. saying that we should Ex ipsis Scripturis sensâ—m capere veritatis that is Take the meaning of the Trueth out of the Scriptures themselves which he calleth there integram firmam regulam veritatis or The full and firme rule of Trueth Next for answere to him in particulare he adduceth foure places of Scripture most impertinent which nowise maketh against any assertion of ours but whereby he only beats the wind These are 1. RoÌ„ 12. 2. where it is said Having then gifts according to the grace that is given to us whether Prophesie according to the proportion of faith the second is Phil. 3. 16 which sayeth Nevertheless whereunto wee haue alreadie attayned let us minde the same thing the third is Gal. 6. 16. which sayeth And as many as walk according to this rule peace be on them mercie the fourth is 1. Cor. 11. 16. which sayth We haue no such custom nor the Churches of God The First proving only as their owne Estius Professour at Duay showeth that all the doctrine of Teachers should be squared according to the rule and analogie of faith which wee also mayntaine and is contayned in Scripture the second as the same Estius showeth exhorteth onelie to Christian Unitie and concord The third as the same Estius likewise out of Chrisostome and Theophylact proveth that the Apostle speaketh not there of the rule of doctrine but of life which verse 15. hee calleth the new creature or holinesse to which he exhorteth them and as to that which he subjoyneth 2. Cor. 10. 15. as Cardinal Cajetan Catharinus and the ordinary gloss expoundeth The Apostle taking the Metaphor from workmeÌ„ to whom severally as by rule oâ— line their task is measured out doeth understand the limits onely of his Apostolicall mission and jurisdiction which was to the Gentiles of whom the Corinthians were a part as PETER was to the Jewes speciallie and as wee see Gal. 2. 7. And the fourth as Estius also showeth speaketh onely that the custome of the Church is not to bee contentious As for the testimonies of Fathers which hee bringeth heere and alongst this whole Pamphlet First I may answere to them in generall not in my words but in their own Gabriel Biels on the Canon of the Masse lect 41. saying Their authority coÌ„pelleth no maÌ„ to assent to their sayings except sayth he they be grounded on holy Scripture divine reveltion Therfore before this be manifest it is lawfull to controll their sayings sayeth hee and to bee of a contrary judgement wherefore sayeth S. Jerom If I say any thing which I shall not prove by one of the two Testaments let mee not bee believed no word then of traditions and S. Augustin sayeth hee in his 8. Epistle to Jerom speaketh thus saying This honour is onelie to be given to the holie canonick Scriptures that whatsoever they say therefore it must bee believed to bee true but as for others I reade them onelie upon this condition that however famous theâ— be for holines or learning I think it not true therefore because they haue thought so untill I bee otherwise perswaded by canonick Scriptures or probable reasons that they haue not erred from the Trueth and which is more sayeth hee we see that one holie father somtimes contradicteth another as holy Cyprian contradicteth Augustin concerning the rebaptising of Hereticks Scismaticks as likewise hee contradicteth Ierome concerning Pauls reprehending of Peter and so of many other like examples I might speake sayth he These are all their owne Bâ—eâ—s words and what little reckning Iesuits make of Fathers or their exposition of Scripture when they disagree with them and jump with those whom they call Calvinists I will showe by this one instance Maldonat on Ioh. 6. 62. bringeth Augustins exposition of that place which is also Beda and Ruperts exposition and with it another exposition whereof hee sayeth Hee will not deny that hee hath no other man as Authour thereof but yet sayth he I wil rather approve it than Augustins which of all other is the most probable because that this is more repugnant to the meaning of the Calvinists But not taking advantage either of Biels words or of these I come in particulare to Vincentius Lyrinensis words which he bringeth saying That the line of Propheticall Apostolicall expositioÌ„ should be directed according to the rule of the Ecclesiasticall Catholick sense but he forgets the words of that ancient Authour both before and after cap. 2. 35. wher he sayth before these words That the Scripture is a perfect rule full and more than sufficient for decision of al controversies in points of faith with which therefore all Ecclesiasticall and Catholick sense must agree and that onelie must be held which hath beene believed ever every where and by all And so this testimony maketh nothing against us and to which rule and words of Vincentius if wee will apply the points of Poperie as I haue showne by five particulars in answere to the Preface wee shall find them quyte contrary and disagreeable yea and to bee onelie meere novelties And albeit with Vincentiê° Bellar. lib. 4. de verbo c. 7. § ad hunc as also the Iesuit Sâ—lmeron in 1. Iohan 3. disp 25. § 30 affirme That wheÌ„ he Fathers all of theÌ„ or almost all agree in one judge-ment or in the exposition of any place of the scripture that then they giâ—e a sure and inevitable argument of Catholick veritie and of a sure and sound exposition of Scripture yet according to this rule let tryall be beside the former five but in this one point of poperie to wit The Virgin Mari's conception without sinne decreed in the Councell of Trent decreto 5. Sess 5. whether it bee of Catholick veritie or not and I hope it shall be found but a lurd errour and a blafphemous noveltie And that they go closs and crosse against the unanimous expositioÌ„ of Scripture which all the Fathers give and agree therin For example Rom. 5. 12. It is said of Adam In whoÌ„ all have sinned from which text all the holie fathers with one mouth sayeth their Bishop Canus loc theol lib. 7. cap. 1. affirmeth the blessed virgin to have been conceived in originall sinne of whome he citeth 18. their words in particular The like doth Cardinall cajetan in his treatise concerning this matter which he wrote to Pope Ieo the tenth â—om 2. opusc tract 1. cap. 5. The like also doeth the master of sentences witnesse lib. 3. dist 3. saying It may be truely said we must believe according to the unanimous testimonies of the holy fathers that the flesh which Christ tooke was formerly subject to sinne as the rest of the Virgins flesh but was sanctified made pure by the operation of the Holy Ghost therefore Bernard in his 174. Epistle to the channons of Lions having disputed that point Learnedly Concludes that Christ onely being excepted of all others
another is given the gift of prophecie or interpretation of scripture as also which is contrary to 2. Pet. 1. 20. wher its said That no prophecie of Scripture is of private interpretation as also is contrary to 1. Iohn 4. 1. where the Apostle biddeth Try the spirits whether they bee of God For answere to whom 1. We disclaime any such Assertion as the harmonie of confessions witnesseth and ours in particulare 1581. art 20. And so the places which hee adduceth maketh no wise against us For we put a distinction between a private man a private spirit and of a private man we say that somtimes such a maÌ„ may haue more knowledge of the true meaning of scripture that publick persons as ignorant Bishops such as their owne Stella on Luke 6. p. 184 telleth wer at the late Councell of Trent yea then Popes themselves who pretend infallibilitie of whom their owne Alfonsus à Castro speaketh thus lib. 1. adv heres cap. 4. Seing it is certain that many of them were so unlearned sayeth hee that they were altogether ignorant of the graÌ„mer how could thy then interpret Scripture sayth he But wee say that such knowledge private men haue not from their owne private spirit but from the spirit of God speaking in his word comparing Scripture with Scripture obscurer places with playner and with David psal 119. â—8 using prayer for illumination and such other meanes as conduce to that end and that this is not onely our doctrine but the doctrine also of most famous Romanists wee may see in Panormitan cap. Significasti de electione and in Gerson parte 1. de examinatione doctrinarum who say That one private mans opinion is to be preferred even to the Popes a whole Councell if that private man be moved by better authoritie of the old new Testament the practise wherof Gratian showeth 36. q. 2. c. ultimo That Ierome by authority of the scripture withstood a whole Councell and had his judgement preferred before them as Paphuntius also had done before in the Councell of Nice in the matter of Priests marriage 6. THat Peter's Faith failled VVHich is contrary sayeth hee to Luke 22. 32. where Christ sayeth to PETER I prayed for thee that thy faith faill not To whom I answere first That wee hold no such Assertion contrary to this Text which speaketh of Peters owne particulare saving grace of faith which never failed and not of his infallibilitie of professioÌ„ wherein he failed when after this he denyed his Master 2. If hee would haue Peters infallibilitie to be grounded on these words There is no doubt sayeth their owne Carthusian But he prayed there for all other his Apostles having also said Satan hath desired to vinnow you 3. The exposition of the parisian Doctors as Gerson Almain Alfonsus also à Castro and Pope Adrian the 6. is That in the person of Peter as a figure the Lord prayed for his universall Church as Bellarmin acknowledgeth lib. 4. de pont cap. 3. and therefore it inferreth no more infallibilitie of Peter in particular than it doth of the whole Church in generall and the members therof And giving that it inferreth onlie Peters infallibilitie who was an Apostle and Pen-man of scripture yet it inferres nothing of the popes infallibilitie as his pretended Successour this being personal to him but not transmitted to others His next Testimony that he bringeth is Math. 16. 18. where our Saviour sayeth Thou art Peter and upon this rock I wil build my Church To which I shall answere in their owne Cardinall Cusanus words lib. 2. de coÌ„cord Cath. cap. 13. whoÌ„ Ferus also on this place followeth and both of theÌ„ the streame of ancient Fathers who speaketh thus Tho it was said to Peter upon this rock I will build my Church yet by the rock sayeth he wee understand Christ himself whom he confesseth if Peter were to be understood by this rock as a groundstone of the Church are not the other Apostles according to S. Ierome groundstones sayeth hee His third place of scripture which he bringeth is Math. 23. 2. to which I haue already answered in the second Assertion but cannot passe by this that he matcheth the Pope sitting in Peters Chayre with the Scribes and Pharisees Christs greatest enemies sitting in Moses Chayre and indeed heerein they fitly agree The last place which he bringeth is Iohn 11. 49. where speaking of Caiphas words it is said That hee spake not this of himself but being High-Priest that yeare he prophecied that Jesus should die for the Nation which hee sayeth the High Priest spake-truly-speaking out of Moses Chayre which Christ commanded to be heard and obeyed touching matters of faith To whom I answere first That his alleadged speaking trulie in this point cannot be attribute to the Chaire of Moses nor to him as High-Priest who sate therin for then he had not erred so groslie there-after in it when he pronunced Christ to be a blasphemer But 2. Cardinal Tolet answeres for us clearly saying Remarke that Caiphas sentence in that sense which he conceived it was both wicked and false False because it was neither lawfull nor expedient to kill an innocent maÌ„ for the teÌ„porall safety of a Republick And Wiked because it was against justice to kil an innoceÌ„t thersore Caiphas sayth he sinned most grievouslie therein and all who consented with him Let any then consider how this maketh for the Popes infallibilitie 7 THat the Church can erre and hath erred VVHich he sayeth is expreslie contrary to Isai 59. 21. To which before I answer I will state the question and showe what is trulie to be held of the Churches infallibilitie to wit as their owne Cardinall Turrecremata in his summa de Ecclesia lib. 2. cap. 91. declareth saying That the Church cannot erre is so to be taken that GOD doth so assist her even to the the end of the World that there are ever some albeit not all who haue true faith which worketh by charitie and who holdeth the true profession thereof As were the 7000. in Israel who had not bowed their knee to Baal and the few orthodox when as Lyrnensis speakeh The whole world groaned and wondred that it was become Arrian But when the papists speak of the Churches infallibilitie they understand not the universal church but the Roman and westerne part thereof Next they distinguish the Roman Church into the Collective Church which is the whole number of Teachers and professours And into the Representative which is Bishops and others assembled in a generall Councell And thirdlie into the Virtuall Church which they call the Pope and to whom onlie in end they ascribe infallibilitie as Bellarmin teacheth lib. 4. de pont cap. 2. and 3. And with him Suarez Valentia and others Now to come to the places of scripture which he adduces First I answere to them generallie that none of them proveth the Popes infallibilitie to whom only they ascribe the same 2. I answere to
Isai 59. 21 that sayeth As for me this is my Covenant with them sayth the Lord my spirit that is upon thee and my words which I haue put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeâ—s-seed from hence forth and for ever according to Hugo Cardinalis That these words are spoken to Christ by the Father as Turrecremata also speaketh promising that God should so assist his Church and the Elect therin which are this seed spoken of even to the end of the World that there should ever be some that should hold the true profession of faith Which answere serveth also for Ioh 14. 16. 17. where Christ promiseth to his Apostles the Comforter who is the Spirit of truth whom the World cannot receive because they are not Elect and who should dwell in them and be in them as he is onelie in the Elect likewise The third place is Math. 18. 17. And if he neglect to heare the Church let him be to thee as a Heathen publican To which I answere that this place speaketh onelie of a particulare Church Which Papists granteth may erre as also relateth onelie to discipline and Church censures not to doctrine or determination in matters of faith but of fact and scandale The fourth place is Ephes 5. 27. where it is said That he might present to himself a glorious Church without spot or wrinckle Whereunto I answere That their late Estius out of Augustin showeth that the Apostle speaketh not of thâ— Church Militant but Triumphant and as shee shall be after the blessed Resurrection and this is also the exposition of Ierome lib. 3. dial cont Pelag. as also of Primasius Thomas sayeth hee As for the Fathers whom he only citeth but not their words never one of them in these places doeth prove his point But before I leave this point of the Popes infallâ—bilitie into which the Churches at last doth resolve I will insist heerein a little more seing it concerneth the whole Fabrick of poperie and is the basis whereon it standeth being that rock whereon the Church is built as Bellarmin teacheth lib. 4. de pont cap. 2. 3. And will batter the same with four arguments furnished by theÌ„selves unto us Wherof the First is That this very question it self amongst Romanists Whether the Pope may be deposed for heresie presupposeth that he may be an Heretick and that he may be deposed for heresie Bellarmin granteth lib. 2. de pont cap. 30. § 5. saying Wee cannot deny but that Pope Adrian with his Councell at Rome yea with the whole eight generall Councell thought that the Pope for Heresie might bee judged adde this also that the estate of the Church sayeth he should be miserable if it should be forced to acknowledge him for their Pastour who were a ravening Wolfe 2. Howsoever it is now the most coÌ„mon opinion that the pope cannot erre yet it is confessed that many Roman Catholick Doctours of great note do maintayne the contrary to wit that hee may erre not only personallie but also as Pope and judiciallie which as Bellarmin confesseth lib. 4. de pont cap. 2. was not onely the opinion of Nilus Gerson Almain and the Doctours of Paris but also of Pope Adrian the 6. Alfonsus à Castro To whom hee might haue added the Councels of Constance and Basil also Ockam Michael Cesenas Cardinall Cameracensis and Cusanus Waldensis Picus Mirandula Lyra Canus Erasmus their late Stella with all others who mantaine that the Councell is above the Pope These two assertions then being directlie contradictorie that the Pope cannot erre that the Pope even as Pope may erre and this last being maintayned by famous Doctours and Councels of the Romaâ— Church as said is wee may not onlie see what ther bragged of unitie is but also that papists haue no sure ground of their faith at all who build upon the Popes infallibilitie so much controverted amongst themselves and as yet in question 3. It is manifest that the Popes haue foullie erred de facto been Hereticks therefore it followeth that they may erre and so are not infallible And that they haue erred and beene Hereticks is witnessed by most famous Romanists for it is manifest sayth Alfonsus à Castro lib. 1. cont heres cap. 4. That Pope Liberius was an Arrian Anastasius the second a Nestorian so likewise doth Canus testifie Loc. Theol. lib. 6. cap. 8. that Honorius was a Monothelite and by the sixth and seventh generall Councels coÌ„demned as an Hereticks and their late Didacus Stella on Luke 22. 30. showeth that manie Popes have beene grosse Hereticks and Idolaters as Marcellinus sayeth he who sacrificed to Idols Liberius who was an Arrian as Platina and Bellarmin also witnesseth lib. 4. de pont cap. 9 and Anastasius the 2. who for the crime of Heresie sayeth hee was rejected of the Church and manie others who persisted not in the Catholike faith but were against the same Wherefore sayeth their owne Lyra on Math. 16. It is evident that the Churches stabilitie consisteth not on men either in regard of their ecclestiasticall dignitie or secular seing many Princes and Popes too haue beene found to haue made Apostafie from the faith 4. Out of their owne grounds I argue against the Popes infallibilitie thus 1. If he haue any such infallibiliitie he hath it as he is Bishope of Rome and consequentlie Peters alleadged successour 2. He cannot be Bishope of Rome but he must be in holie orders 3. He can not receive orders which papists call a sacrament but from him who hath power to ordain or giue orders upon which grounds that are granted I reason thus in respect That the validitie of a sacrament dependeth upon the intention of the giver as Bellar. teacheth lib. 3. de justifi cap. 8. Which none can know but the giver Therefore none can know that this Pope or any other is or hath beene infallible because he cannot be so except he be in holy orders from one that had power to give them and that hee that had that power had also an intention to give theÌ„ whose intention sayth Bellar. none can knowe and consequentlie à primo ad ultimum none can know whether such a Pope be trulie Pope or no by a second consequence whether he be infallible or no according to the pretended priviledge as he is Peters successour And so upoÌ„ what an unsure sandie foundation papists build their faith and consequentlie their salvation let anie man judge But I cannot admire enough Bellarmins impudency that sayeth lib. 4. de pont cap. 2. That all Catholicks agree in this that if the Pope alone or with a particular Councell decerne in any thing that is doubtfull whether he erre or not yet hee is obedientlie to be heard by all the faithfull sayeth hee 8. THat the Church hath been hidden and invisible FOr stating this question aright we say not that
the Church professing the Christian name in common hath ben at anytime invisible but in it wee say that the true and sincere professours may be some times brought to that estate as the 7000. were in Israell who bowed not to Baal and as the sound and persecuted Orthodox Christians were by that prevalent faction of Arrians who then usurped the title of the onely true Church altho they were onely but a prevailling faction therein But this Pamphleter contendeth for a constant and conspicuous visibilitie to all of the Church of true and â—ound professours like a Citie on a hill c. by these Texts following 1. Math. 5. 14. Where our Saviour compareth his disciples to a Citie on a hill c. To whom I answere shortly that this is meaned of the Apostles who as their own Jansenius as also Maldonat expoundeth were a light to the World by their preaching and holie life Therefore sayeth Maldonat That by these three similituds of salt a light and a citie our Saviour would declare one and the same thing to wit how farre beyond other common Christians his Apostles and their successours should eminentlie shyne in life and doctrine and so doeth Chrisostome Theophylact Lyra Ferus and Carthusian expound this Text and not of any constant conspicuous visibilitie of the Church to all The second place which he bringeth is Math. 18. 17. tell the Church to which I answere that Origen Chrisostom and Hilarie on this place showeth that a particulare Church and the Rulers therof are meaned as hath beene said which is indeed visible to it owne members speciallie in tyme of peace whereas in time of persecution the Rhemists themselves on 2. Thess 2. telleth us That this is like to be the case of the RomaÌ„ Church it self under Antichrist that the faithfull shall lurke and haue their communion amongst themselves onlie in private so to have no conspicuous visibilitie to all whence it followeth that what may bee the case of the Church at one time the same may be or hath been the case of the Church at another The third place is 2. Cor. 4. 3. which sayeth If our Gospell be hid it is to them that are lost To which I answere that there is no word heere of a Church or of persons but of the gospell it self which being preached to any if it be not believed is said to be hid from misbelievers as is said in the words following Whose minds the god of this world hath blinded that they should not belieâ—e as the Lord threatneth Isai 6. 9. which is the exposition both of Aquinas Cardinall Cajetan and their Bishope Catharinus with their late Estius The last place which he bringes is Isai 2. 2. where it is said That in the last days the mountain of the Lords house shall be established in the top of the mountains and exalted above the hills and all nations shall flow unto it To which I answere that this is a Prophecie onlie of the calling of the gentiles to the faith of the gospell by the Ministrie of the Apostles and showeth how firmlie the Christian Church should be built and bee of greater eminencie and amplitude beyond the jewish church in respect also of universalitie clearer light and dispensation of grace which is the exposition of their owne Lyra Procopius Pintus and Perusin on this place And not that they prove ther by a constant and conspicuous visibilitie of the Church to all As for the testimonies of Fathers which he adduceth they nowise prove the point the first whereof is Origens saying That the Church is full of light which showeth only that as shee is described Revel 12. 1. shee is glorious by the light of the trueth which shee holdeth forth in profession and therefore he subjoyneth this reason seing shee is the pillar and ground of truth sayeth hee 2 Hee bringeth a testimonie of Chrisostome where it is said That it is easier for the sunne to be extinguished then for the Church to be darkned which testimonie receiveth the same answer with the former For no more can the Church lose the light of the trueth than the sunne can lose his light though somtimes he may be eclipsed or by a thick mist or cloudie day he may be unseene to some 3. Hee bringeth a testimonie out of Augustin who sayeth That hee is blind that seeth not so great a mountain To which I answere that hee speaketh not there of a constant and conspicuous visibilitie of the true Church to all and at all times but onelie of the visible condition of the Church which was at that time disputing against the Donatists who affirmed that the Church was no where but amongst them in Africa whereas on the contrarie hee sayeth that in Europe and elswhere they may see famous and flowrishing Christian Churches like to a mountaine that may bee seene except they were blind and yet wee knowe that a mountaine that may be seen to all that are not blind in a cleare day may in a dark night time or darke mistie day be unseene till the sunne rise or a clearing of the mist be Therefore sayeth the same Augustin de unitate Ecclesiae cap. 20. in psal 10. and epist 80 ad Hesychium Some times the Church is not apparent when wicked persecutors rage against her againe in his sixth book of baptisme against the Donatists cap. 4. Somtimes like the Moone sayeth he shee may bee so hid and obscured that as in Elias time the members therof shall not know one of another 9 THat the Church was not ever to remaine Catholick or universall And that the Church of Rome is not such a Church THe first part of which Assertion wee disclaime as a most unjust aspersion as the harmony of confessions showeth and ours in particulare 1581. art 17. And as to the last That the Church of Rome is not universall we justlie affirme seing it is a plaine repugnancie in the adject as we say to be particulare or Roman to be Catholick or universall as their owne Cassander contradistinguisheth betweene these two in his consultation art 22. As for the places which he adduceth out of the psal 2. 8. and Colos 1. 3. 4. they no wise make for him or against us but onlie speaketh of the Churchs inlargemeÌ„t under the Gospell the first by the conversion of the Gentiles to the faith and the second of the Colossians in particular Next hee bringeth Rom. 1. 8 where the Apostle thanketh the Lord for them That their faith was spoken of through the whole World For answere whereunto 1. This no more proveth the Church of Rome to bee universall than the like words of Paull 1. Thess 1. 8 proveth the Church of Thessalonica to be the universall Church For as Rom. 1. 8. it is said That their faith was spoken of through the whol world so is it said 1. Thess 1. 8. That from them sounded out the word of the Lord as also in everie place
their faith to God ward was spread abroad And that this is the onlie thing which these words import their late Estiê° on Rom. 1. showeth As for testimonies of Fathers and 1. to that of Cyprian who writting to Cornelius sayeth Whilst with you there is one mind and one â—oyce the whole Church is confessed to be RomaÌ„ I answere 1. That Cyprians words are perverted which are these dum apâ—â— vos unus animus una vox est Ecclesia omnis Romana confessa est that is Whilst with you there is one minde and one voyce the whole RomaÌ„ Church hath confessed Cyprian thus commending the Church of Rome for an unanimous confession of faith before heathen persecutors as others had done which indeed proveth the soundnes of the Roman Church in Cyprians time as a meÌ„ber of the catholik church but not that shee only then was the Catholick Church 2. Giving that these were the words of Cyprian as they are alleadged they would import onlie that whil the RomaÌ„ Church keeped the unitie of the true faith that all other orthodox and sister Churches of these times would acknowledge themselves to bee of her communion and this we may see confessed by Stapleton relect con 1. q. 5. who giveth this to be the reason why by the ancients the Roman and Catholick Church wer held for one thing because her communion sayeth he with the whole Catholick Church was then most evident and certaine whence it followeth that shee her self then was not the whole Catholick Church 3. where it is said to Pope Cornelius Whilst with you there is one minde one voice that is as long as you kepe the trueth and profession thereof this speech being conditionall and limited it importeth that shee might lose the same as shee hath done Therefore not only was shee forewarned Rom. 11. 20. Not to be high minded but feare but also Cyprian ad Pompeium accuseth Pope Steven who succeeded Cornelius that he maintayned the cause of Hereticks against the Church of God the Pope then and Roman Church under him in Cyprians estimation maintayning Hereticks against the Church could not theÌ„ be accounted by him to be the Catholick Church nor yet to be infallible The second testimonie of Augustins where he sayeth That they who dissent from the bodie of Christ which is the Church they are not in the Catholick Church proveth nowise that the RomaÌ„ Church is this onlie Catholick Church But rather as the words of that testimonie beareth The whole body of Christendom And as for Jeroms words That it is all one to say the Roman faith and the Catholick faith I haue alreadie answered that this was because of her communion with the Catholick Church when Rome was orthodox and as Isai 1. 21 The faithfull City was not become an Har lot 10. THat the Churches unitie is not necessarie in al points of faith I answere that this is an impudent Calumnie as the Harmonie of Confession of reformed Churches showeth and ours in particular of 1581. art 16. For wee maintaine that a two-fold unitie is necessarie to be in Christs church to wit An unitie in Trueth and an unitie in affection both which wee should pray for and promove that as the psalmist speaketh 122. 7. peace may bee within her walls and prosperitie within her palaces And because they brag so much of unitie in doctrine and all points of faith for stopping the mouths of all Romanists ever heereafter ut ex ungue Leonem I will onelie amongst many instance but in one or two maine points of poperie that their unitie is like the division of tongues which was amongst the builders of Babell The first is papall Indulgences and Pardons which are so lucrative dependeth on their Purgatorie wherin thus they varie 1. Some of the old schoolmen as Bellar. witnesseth lib. 1. de Indulg cap. 2. they doubt of this spirituall treasure and Francis Mayro on 4. sent D. 19. maketh question in particular sayth hee of the treasure of Christs overflowing satisfactions laid up in the Church Againe Durand likewise on 4. sent D. 2. doubteth if the satisfaction of saints belong to the treasure but S. Thomas and Bonaventure sayeth hee thinketh that both belongeth thereunto Againe this is denyed by sundrie ancient Divines sayeth Bellarmin lib. 1. de Indulg cap. 7. That pardons delivereth men from punishment not onelie before the Church but also before God and verie graue Authours sayeth hee as Alfonsus Durand Paludanus Pope Adrian the 6. Petrus à Soto and Cardinall Cajetan hold That pardons were never given but for enjoyned penance but Aquinas Ioannes Major Sylvester Dominicus a Soto Michael medina Ledesinius Antonius Cordubensis Navarrus Panormitan and Ioannes Andreas sayeth hee these maintaine the contrarie 2. For the Persons that haue power to give pardons it is questioned sayeth Bellarmin lib. 1. de Indulg cap. 11. by what law Bishops may give pardons for some hold that they may do it by Gods law sayeth hee but others deny it yea Angelus in summâ— and Bartholemus Fumus do hold that all Priests who may heare confession may also grant pardons sayeth hee and they bring for their warrant Pope Innocentius and Panormitan but the coÌ„mon opinion sayth Bellarmin is contrarie to these 3. For the persons whom they availe thus they varie for amongst the Catholick Doctours sayeth Bellarmin lib. 1. de Indulg cap. 14. Ostiensis in summa and Biel on the canon of the Masse lect 57. haue taught that pardons nowise profite the dead and so this maâ—teth soule Masses but other Catholicks sayeh hee do hold the contrarie Again if they help the dead Bellarmin lib. 1. de Indulg cap. 14. showeth that it is controverted whether by way of suffrage or otherwise and that they are divyded in three opinions Last of all sayeth Bellarmin in the same place the hardest question of all is Whether pardons do help the dead upon any justice or condignitie or onely of the meer and free favour of God and congruitie some hold the first sayeth he as Dominicê° Soto on 4. sent d. 21. Navarrus others hold it to be meerlie of the mercy bounty of God And so holdeth Cajetan Petrus a Soto Cordubensis and others Now in such a division of tongues and Pen's in this point what is popish unitie let any man judge The second grand point which I will instance is TranssubstantiatioÌ„ wheron is grounded the Idoll of their Masse and that idolatrous adoration of their Hostie wherein sayth the Iesuite Aâ—lapide on Isai 7. 14. by the words of consecration as the bread is trulie and reallie transsubstantiat so Christ is brought forth and as it were begotten upon the Altar so powerfully efficaciouslie as if Christ were not yet incarnat yet by these words this is my Bodie He should be incarnat and assume an humane bodie therfore sayth he the Priest is as the Virgin that bare him the Altar is the manger the little Emmanuell which hee beareth is Christ brought
The 2. That Christ blessed and consecrated the bread but with a secret benediction unknowne to us whereby he Transsubstantiâ—â— the bread into his Bodie of which the Evangelists maketh mentieÌ„ when they say that he tooke bread and blessed it so that heerby Christs Bodie behoved to be preexistent in the sacrament by that blessing before he said this is my bodie that so that speech of his might be true The 3. is That our Saviour by these words this is my bodie made that coÌ„version of bread into his bodie but ttha be spoke these words twise though it be written but once and that first he spoke them softlie and unheard whereby he made the conversion and thereafter audiblie to teach them how thereafter they should make this conversion And the 4. opinion is That by these words this is my Bodie which be spake audiblie he made this conversion of bread into his owne Bodie 5. Herin again they greatly controvert to wit whereby the Priest daylie doth make this conversion 1. Some say as Durand in his rationale divinorum lib. 4. f. 63. and Biel on the canon of the masse lect 47. with others That the same is by vertue which Christ hath placed and made wherent in the words themselves of this is my Bodie 2. Others say That this conversion dependeth upon the intention of the Priest as Bellarmin sayeth The whole Church holdeth lib. 3. de justifi cap. 8. whose words are these The Sacrament without the intention of the priest cannot be made a Sacrament 3. Lombard their great Master of sentences lib. 4. dist 13. sayeth That it dependeth upon an Angels descending from heaven to consecrate the Hostie Whose words are these It is called the Masse because of the comming of the heavenlie Angell sayeth hee to consecrate the bodie of Christ according to the Priests prayer saying Omnipotent God command that these things be carried by the hands of thy holie Angel before thy high Altar therefore except the Angel come it cannot be called a Masse sayth he seing therefore as Bellarmin hath told us that it cannot be a Sacrament without the Priests intentioÌ„ and that no man can know the intention of another sayth Bellar. farr lesse be sure of an Angels coÌ„ming downe to comsecrate the bread turne it into Christs body I would theÌ„ on these grounds of their own ask any papist when he adoreth the hostie how he can be sure whether hee adoreth Christs body or onely a piece of bread which were most grosse Idolatrie as all must confess 6. To come to the words of consecration themselves 1 in generall next in particular let us see how they agree heerein 1. The most common opinion is that in generall they are to bee taken properlie and not figuratiuely but on the contrarie Bertram and the others with him forecited as also Cardinall Cajetan in 3. q. 78. art 1. holdeth that they are and may be taken figuratiuelie and after a Sacramentall manner of speech as wee see in Circumcision and the Passover yea more in the Popes owne canon Law de consecra dist 2. c. hoc est it is said ther That the heavenlie Sacrament which trulie representeth Christs flesh is called Christs Bodie but improperlie and not in veritie of the thing sayeth that place but by a mysticall signification so that the meaning is sayth the glosse it is called Christs Bodie that is it is a sign of his bodie 7. Next to come to the words in particular 1. The Catholicks do not agree sayth Bellarm. lib. 1. de Eucâ— cap. 11 in the manner of explicating what is properlie meaned by this Pronowne hoc or this in the words of consecration this is my Bodie in this there are two famous opinions sayth he the one that this pronowne hoc signifieth the Body of Christ the other is of S. Thomas sayeth he that it signifieth not the body of Christ precisâ—ie nor yet the bread as some hold but in coÌ„mon that substance be what it will which is under these formes so that the meaning is hoc this that is under this and thâ—se formes or accidents is my bodie Neither determinating it to the bread says Biel in can Missae lect 48. because so this speech should be false this bread is my Bodie nor to the bodie of Christ for this were absurd to say this bodie is my bodie sayeth he as also seing the vertue of the words of consecration depends on the pronouncing of the last word meum as Biel showeth in the same place therefore by hoc Christs bodie cannot bee understood Againe the same Biel in the place forecited sayeth that concerning this there are diverse opinions which he reduceth to two 1. That by hoc nothing at all is demonstrat and this Durand also declareth lib. 4. rat divin f. 64. 2. Some say that by hoc the bread is demonstrat so that the meaning should bee this bread is my bodie that is in a Sacramentall way the signe of my bodie But because this would seeme sayeth he to be hereticall therefore sayeth Richardus de sancto victore that it is a mixt demonstration partlie to the sense partlie to the understanding so that the meaning is this in which the bread which is seene is to be transsubstantiat is my bodie which must be believed and so the word is must be expounded in the future shall be this is likewise the opinioÌ„ of Richardê° de media villa and others but Alexander Ales expreâ—slie will haue by hoc the bread to bee demonstrat and thereafter to bee transsubstantiated by the words of consecration 8. They controvert no lesse likewise in the next words corpus meum or my bodie as Gabriel Biel showeth in his 37. lecture on the canon of the Masse Whether that bodie which Christ gave to his Disciples was his mortall and passible bodie or that which was immortall and impassible to these who say the first it is objected that then sayeth heâ— it is not the same bodie which is now given in the sacrament which is immortall and impassible and that the Masse is therefore called an unbloodie sacrifice Againe in the contrarie to these who hold that it was his immortall and impassible bodie it is likewise objected that this coâ—ld not be because his Bodie did afterward suffer and die being yet unglorified and therefore was mortall and passible Therefore sayeth Biel Hugo Cardinalis being straitned on both hands by the former contradictions concludeth for his part siding with neither of them saying That in this questioÌ„ as in such like others I professe sayeth hee that I will rather reverence than dispute such secrets and in simplicitie of faith I think this sufficient if we say that Christ gaue them such a bodie as pleased Him to give because Hee was Omnipotent And so leaveth the matter in doubt which of them it was and useth a short easie way to solve all questions 9 In the words also that followeth which is broken
sacrament seing there is no mention thereof in the institution but only that it is the precept of the Church sayeth he and that the Grecian and Easterne Church useth it not to this day But others againe pleadeth the necessitie of the mixture of water and therein placeth a mysterie Next Whether the water mixed with the wine be both converted in Christs blood it is controverted sayeth Biel on the canon of the Masse lect 35. and of this sayeth hee there are three opinions 1. That the water remaineth still in it owne kind and substance taking onlie the colour and Taste of the wine 2. That the wine is turned into Christs blood and the water into that which came out of Christs side on the Crosse but to that it is answered sayeth he that the words of consecration extendeth not themselves to the conversion of water at all specially into that which came out of Christs side The third opinion sayeth he is that the water is turned into wine in the mixture thereof and then that both together are turned into Christs blood and so that ther are two Transsubstantiations of the water whereof no mention is in scripture I could instance more concerning the adoration of the Hostie whether it should be absolute or conditionall as also their disagrement in everie other point of poperie beside the dissentions and divisions betweene the Scotists and Thomists the Dominicans and Franciscans the Sorbone and the Iesuits and all in weightie matters but studying to brevitie these shall suffice wherein I daâ—e challenge all the Priests and Papists in the world to instance the like amongst us especiallie in one point of doctrine Whose differences wherewith they upbraid us ar like molehills in regard of these mountains and rather in matter of government or ceremonie nor in any point of fundamentall doctrine and substance so that these Pharisee-like papists should first take the beame out of their owne eye before they spy the mote in their neighbours and hence-forth ceasse to brag of their Catholick unitie froÌ„ all which disagrements and digladiations amongst themselves I shall onlie conclude in Bellarmins owne words lib. 4. de Eccles cap. 10. § adde That it is a most sure Note of false doctrine that hereticall authours agree not therein amongst themselves 11. THat S. Peter was not ordayned by Christ the first head or chief amongst the Apostles VVHich he sayeth is contrarie to Math. 10. 2. where Peter is first named and therfore concludeth that he was first not onelie in order but in power and jurisdiction aboue the rest Which is an absurd inference that of twelve persons of one equall function because such an one is first named therefore hee hath authoritie and jurisdiction over all the rest for so Gal. 2. 9. where Iames is first named before Peter it would follow that Iames had jurisdiction over Peter Whereas all were alike in power and jurisdiction as Cyprian de unit Ecclesiae sayeth The rest of the Apostles were the self same that Peter was endued with alike fellowship both of honour power And we know sayeth Cardinall Cusanus lib. 2. de concord Cath. cap. 13. That Peter received no more power froÌ„ Christ than the other Apostles The second place which he bringeth is Math. 16. 18. Vpon this rock I will build my Church Which he adduced before for the Popes infallibilitie and to which I haue alreadie answered in the sixth Assertion And now he bringeth it to prove the Popes supremacie wheras beside Cardinall Cusanus forecited words on this place their learned Ferus sayeth thus It is proper onlie to Christ to be called this rock as Peter himself calleth him 1. Pet. 2. 4. and whereby it is evident sayeth he that Christ built not his Church on Peter or any other man for there is no man so firme and constant who cannot be moved which in Peter himself we manifestlie see therfore Christ himself is that rock wheron his Church is built sayeh he according to 1. Cor. 3. 11. other foundation can no man lay than that which is laid even Jesus Christ. The third place is Math. 16. 19. I will giue to thee the keyes of the kingdome of heaven Wherunto I answer that not only all the fathers except Origen declareth that all the disciples received the power of the keyes aswel as peter as Maldonat on this place confesseth but also Cardinall Cusanê° lib. 2. concord cath cap. 13. and with him Ferus and others say that Peter received no more power heereby from Christ than did the others Iohn 20. 23. The fourth place is 1. Cor. 3. 4. where one sayeth I am of Paull another I am of Apollos another I am of Cephas another I am of Christ where Peter is named next to Christ ascending from the lesser sayeth he to those whom he would haue esteemed greater To whom I answere 1. from nomination in order as hath beene said to conclude jurisdictioÌ„ over others in power is an absurd consequence 2. If the ascending be here from the lesser to the greater then it will follow that Paull who is named heere first is lesseâ— though an Apostle than Apollos which is absurd The fifth place is Luke 22. 31. where it is said to Peter When thou art converted confirme thy Bretheren that is sayth he practise exercise greatnes doÌ„inion over theÌ„ I answer that this is a strange glosse indeed for to confirme is a duty of Ministration but not a dignitie of Donation as is said Act. 15. 32. That Judas and Silas exhorted the bretheren with many words and confirmed them which is not that they excercised greatnes dominion therby over theÌ„ but far otherwise as Theophylact on this place teaches and with him Beda Lyra Stella and Maldonat Our Saviour showing that Peter having after his denyall gotten such mercie from God and restoring to his dignitie of Apostle-ship he should from this experience confirme theÌ„ that were 〈…〉 of mercie and not to dispaire if thorow frailtie they should fall and did there-after repent sayeth he which dutie also we see David in the like case promiseth to performe Psal 51. 13. The sixth place is Luke 22. 26. wher Christ saith He that is greater amongst you let him be as the younger which showeth sayeth hee that amongst the twelve one was greater thaÌ„ another even in Christs account To which I answere 1. The Evangelist Mathew cap. 20. 16. showes that it was not that amongst the Apostles one was greatest or chief in Christs account but that some would haue been so as we see in the mother of Zebedes sonnes petition Math. 20. 21. Next their own Lyra Carthusian Stella showeth that here the Apostles wer taxed of ambition by Christ because of the coÌ„tention of some for preheminence aboue the rest Which was equally forbidden to all and not adjudged to be in the person of one Therefore also sayeth Ambrose on this place Vnto all the Apostles is given one plat forme of interdiction
that none of them should brag of preheminence The seventh place is Iohn 21. 15. where Christ sayeth to Peter Feed my sheep that is sayth he governe my Church whereunto I shall answere onlie in Cardinall Cusanus words lib. 2. de concord Cath. cap. 13. saying If it was spoken to Peter feed my sheep yet it is manifest sayeth hee that this feeding was but by the word and his holie example and that according to S. Augustin in his Commentarie on these words the same was commanded likewise to all the others in saying go yee into all the world and preach the Gospell to everie creature so that nothing is spoken to Peter sayeth he which importeth any other power and therefore we conclude rightlie sayeth the Cardinall that all the Apostles were equall in power with Peter Bellar. also l. 4. de pont cap. 23. § addit acknowledgeth that what was giveÌ„ to peter by these words feed my sheep was given to all by these other words as my Father sent me so send I you His last place which he bringeth is Math 12. 25. Every kingdome divided against it self is brought to desolation and if Satan cast out satan c. whence he most ridiculouslie reasoneth thus Satan hath a kingdome whereof he is chief if then there be not onelie a visible head of the Church triumphant in heaven but also a visible head even in hell why not also a visible head on earth sayeth he risum teneatis amici A goodlie conformitie indeed But as he would haâ—e the Church to haue a visible vicar head on earth aswell as a chief one in heaven so he should let Satan also haue a visible vicar head on earth aswel as he is the chief head in hel and indeed wee acknowledge the Pope to be that vicar of his power but not the vicar of Christ Horned like the Lamb but speaking like the Dragon Revel 13. 11. As for Testimonies of Fathers which he citeth as of Theophy lact who calleth Peter the prince of the disciples this importeth no more supremacie of jurisdiction over the rest nor where it is said of Virgil That he is the Prince of poets that therefore he had jurisdiction over all poets in his age Therefore Cyril Hier his words which he also citeth showeth the true meaning thereof calling Peter Prince that is The most excellent of the Apostles which none doth deny And wheras Eusebius calleth him The first Bishope of Christians this importeth onlie primacie in order but no supremacie of power As for Chrisostome his 55. Homile on Mathew where he alleadgeth that hee is ther called The head of the church there is no such title there which as I shall show heere-after Pope Gregorie calleth proud and prophane Lastly he citeth one Euthymius a late Monck as a Father who lived 1118. years after Christ who calleth Peter Master of the whole World not by dominion over it as all knoweth but in respect of that Apostolicall commission Math. 28. 19. Go teach all nations c. And the last is Pope Leo's testimonie in his owne behalf calling Peter Head and chief of the Apostles in the sense forenamed and yet all these prove onlie what Peter was personallie but nowise that the Pope is the same successivelie But before I leaue this so pleaded for papall supremacie I will batter this loftiest towâ—e of mysticall Babylon with a batterie furnished onlie by a Pope himself Gregorie the great thus Bellarmin lib. 2. de pont cap. 31. proveth the Popes supremacie by these two titles given to him to wit that he is called The Head of the Church and Vniversall Bishop Of the first wherof sayeth Gregorie lib. 4. indict epist 36 It is Saâ—anicall pride by any such title of Head so to subject all Christs members to one man which cohereth to one Head onely alone Christ Iesus And of the second he saith Any one so to mount aboue others to such an hight of singularitie as that he would be under none but he alone would bee aboue all as Pope Boniface thereafter claimed Extrav lib. 1. Tit. 8. cap. 1. to be acknowledged by al under paine of damnation It is a most proud and prophane usurpation And lest that Gregorie should seem to oppose these titles in the person of Iohn Bishop of Constantinople who first obtained the same from the Emperour Manritiê° as a wrong done to him or his sea to whom these titles wer due Therfore 1. he cleareth himself of this saying to the Emperour Epist 32. In this matter most religious Lord do I defend any cause of mine or do I challenge heerin any wrong done to mee No. And yet the more to cleare this he sayeth epist 36. None of my Predecessours would ever consent to use such a prophane title no not Peter himself the first founder of this sea who altho he was chief of the Apostles and according to his Apostle-ship had the care of all the Church committed to him yet notwithstanding sayth he was not called the universall Apostle And in the same Epistle to Eulogiê° B. of Alexandria hee showeth that himself would no wise accept of any such style when it was offered to him And therefore he sayeth to Eulogius Let not your Holinesse in your letters style any man whosoever universall Bishope yea morover sayeth he epist 38. I confidentlie affirme that whosoever calleth himself universall Bishope or desireth so to be called he is the fore-runner of Antichrist Yea more yet epist 39. lib. 6. epist 30 whosoever assenteth or acknowledgeth any such style he loseth the faith sayeth hee and maketh shipwracke thereof a sadd doom against all papists all which made Cardinall Cusanê° to say thus lib. 2. de concord Cath. cap. 13. whil we defend this that the Pope is not universall Bishope but onlie the first aboue others to wit in place or primacie in so doing we defend the truth sayth he Thus doth a great Pope and famous Cardinall pleade against papall supremacie as much as any Protestant can do 12. THat a womaÌ„ may be head or supreame governesse of the Church in all causes as the late Queene Elizabeth was VVHich is contrarie sayeth hee to Tim. 2. 11. where it is said Let the woman learne in silence with all subjection but I suffer not a woman to teach nor to usurp authoritie over the man and againe 1. Cor. 14. 34. Let women hold their peace in the Churches whereunto I answere that none of these Texts proveth any other thing but onlie the subjection of a married wife to her husband and that no woman whosoever should usurp the publick pastourall office of preaching and thus do Aquinas Lombard Cajetan and other Romanists expound their late Estâ—ê° especially And as for that Religious late Queene of happie memorie Shee was Supreame Governesse of the Church within her Dominions in causes Ecclesiasticall no otherwiâ—e than as we reade David was in everie matter pertayning to God as we see 1. Chron. 26. 32. and as
rejoyce in my sufferings for you and fill up that which is wanting of the afflictions of Christ in my flesh for his bodies sake which is the Church To which I answere The true meaning of these words in their own Aquinas words on this place is this saying These words according to the superfice might haue an ill sense as if Christs passion were not sufficient for our redemption but for filling up that which wants the sufferings of the saints wer to be added but this is hereticall sayeth he for the blood of Christ is sufficient for the redemption of many worlds himself being the propitiation for our sinnes but it is to be understood sayeth he that Christ and his Church make up but one mysticall person whose head is Christ and all the godlie are his bodie members thereof this then was wanting that as Christ had suffered in his naturall bodie so he was to suffer in Pauls person as a member of his mysticall bodie Christs sufferings in his bodie being for the redemptioÌ„ of his Church but the sufferings of the saints for the Church being for this that by their example the Church may be confirmed sayeth he where we see that the sufferings of the saints serve to the church for coÌ„formity confirmation but not as this Pamphleter would haue them to be a treasure for papall indulgences to bring in a treasure of money to the popes coffers The second place which he brings is Philip. 2. 30. wherein Paul exhorteth the Philippians to receiue Epaphroditus with all gladnes because for the work of Christ hee was neare to death to supplie their work of service towards him which as Aquinas says They were not able in their owne persons to performe to him which words of Paul no more proveth the Pamphleters point wherat he aimeth of the benefit of popish indulgences then that Rome is in Vtopia but showeth both his usuall impertinencie impudence and ignorance 18. THat no man can do works of supererogation VVHich he sayeth is contrarie to Math. 19. 21. wher our Saviour sayeth to the young rich-man If thou will be perfect go sell all that which thou hast and give to the poor c. and follow me wheÌ„ce it plainlie appeareth sayeth he that a man by the assistance of Gods grace may do somthings counselled which are of more perfection than are things commanded To whom I answere 1. in their owne Ferus words on this place saying In these words is implyed that which is necessarie commanded to all to wit Poverty of spirit which is nothing else but with the heart to cleaue to no creature neither doeth the kingdome of heaven belong to any but to such as do so sayeth he 2. This coÌ„mand to this young at this time to sell all was a personall coÌ„mand given for this end to discover this young mans covetousnes and hypocrisie in saying he had keeped the whole law from his youth like that personall command given to Abraham of sacrificing Isaac to discover his great faith and obedience to all after ages And wee know that such personall coÌ„mands for tryall or discovery doth not tye all 3. The perfection of Angels is to do Gods Commandements as wee see Psal 103. 20. and in that petition of the Lords prayer Thy will be done on earth as it is in heaven Yea Christs owne perfection was in this the doing of his Fathers will shall wretched sinfull man be able to go beyond the perfectioÌ„ of these The second place which he bringeth is 1. Cor. 7. 25. Now concerning virgins I haue no Commandement of the Lord yet I give my judgement we reade counsell sayeth hee and to do that which is counselled is not necessarie because one nevertheless may bee saved sayeth he To which place I answere 1. Not only the originâ—ll hath the word judgemeÌ„t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not counsell but also Cardinall Cajetan acknowledgeth the same on that place ingenouslie 2. By command the Apostle meaneth a generall command oblieging all persons at all times as the precepts of the Morall Law do and concerning such special coÌ„mands of living single and keeping virginitie hee showeth that he hath no such CoÌ„mandement of the Lord but in regard of the present condition of Christians lyable to daylie persecution he declares his judgement only that to live single in the estate of virginitie it is better then to liue in a married estate for their owne good but not that thereby they could supererogat at Gods hands therfore leaving it in the meane time free to every one to do as God hath distributed to every one his gifts as he speaketh 1. Cor. 7. 17. 3 Gerson de consult evang statu perfect and with him their Paludanus in lib. 3. sent d. 34. q. 3. do teach That some may attaine to as great hight of perfection living in marriage and possessing riches as we see in Abraham Iob as they who liue single or in the estate of povertie As also Jansenius in his concord on the Evangelists cap. 100. alleadging the authoritie of Aquinas teacheth That the perfection of a Christian life consisteth essentiallie in keeping of Gods Commandements Aquin 2 2. q. 184. art 3. and as we see Philip. 4. 8. beyond which in performance can no flesh go Lastlie We find in scripture Gods counsell to man his coÌ„mand to be all one as these places testifie psal 73. 24. Prov. 1. 25. 30. Jer. 49. 20. Act. 20. 27. and Revel 3. 18. How soever with man it may be said as it is proverbiall Counsell is no command The third place which he bringes is Math. 19 12. There be Eunuchs who haue made themselves so for the kingdome of heaven he that is able to receive it let him receive or keepe it now of precepts it is not said keepe them who may or is able but keep theÌ„ absolutlie sayeth he For answere 1. Let him hear the Iesuite Maldonats exposition upon this place saying The words receive it in this place signifieth the same as to understand for Christ thereby would say no other thing than elswhere hee useth to speake of any grave matter saying he that hath eares to heare let him heare sayeth he 2. These Eunnchs that made theÌ„selves such that is lives as Eunuchs chastlie and in a single life the text sayeth that they did it for themselves to attaine to the kingdome of heaven which everie one is bound to do and not to supererogat for others As for Origens words which hee alleadgeth on the 1. Rom. 15. saying These things which we do over aboue our dutie I find nowise in that place and though they were yet we must distinguish betweene duties to which wee are bound by a generall precept common to all as hath beene said duties to which we are not so bound but left to the performance therof according as every one findeth himself gifted or not which answere serveth also to that place alleadged out of
1. with the forenamed Theodoret dial 1. That our Saviour heerby honoured the visible signes with the name of his bodie and blood not changing their nature sayeth he but adding grace to nature And so likewise speaketh Pope Gelasius against Eutyches de duabus Christi naturis 2. Augustin cont Adimant cap. 12. Tertullian cont Marcion lib. 4. c. 40. and Eusebius de demonstratione evangelii lib. 8. in fine and many more fathers expoundeth these words This is my bodie that is a signe and symbole therof 3. The Popes own canon law Gratians glosse theron dist 2. de consecra c. hoc est expoundeth these words thus The heavenly sacrament which truly representeth Christs flesh is called the bodie of Christ but improperlie wherfore it is called so after the owne manner not that it is so trulie but in a signifying Mysterie so that the meaning is sayeth the glosse on the former words it is called the body of Christ that is a signe of Christs bodie As for the testimonies of Fathers he citeth Ambrose wher he sayth It is bread before the words of consecration but after of bread it is made the flesh of Christ To which I answere 1. That hee perverteth Ambrose words which are these It was not Christs bodie before consecration but I say to thee that after consecration it is Christs bodie 2. In the same place be explaines himself showing that the substance of bread remaineth not withstanding the change is only sacrameÌ„tal so that it is the flesh of Christ only in a sacramental way Therfore sayeth hee Christs blessing is of that force ut sint quae erant in aliud commutentur that is that the Elements they remaine in substance what they were before and yet they are changed into another thing And illastrateth this change by this simile Thou thy selswas saith he but thou was an old creature but after that thou art consecrat thou began to be a new creature Now I hope no man will say that by regeneration or our consecrating to Gods service we are changed in substaÌ„ce but in quality from a sinfull diâ—position to a more holie And in his fourth book of the sacrameÌ„ts cap. 5. he therfore calleth the consecrated bread The figure of Christs bodie wherby the same is represented to us So that this conversion abolisheth not the things that were as we see in Theodoret but maketh them to be in a sacred use what before they were not His second testimonie is out of an obscure and late Monck whom he calleth S. Remigius saying That Christs flesh the consecrated bread are one bodie but telleth not where he speaketh so neither doeth it prove any conversion of the substance of the bread into Christs flesh but that these two are one by a sacramentall union As for other fathers whom he onlie citeth but setteth not down their words none of them proveth any popish transsubstanciation yea Justin Martyr whom he citeth apol 2. his words overthrowes the same saying only That the sacramentall bread is not coÌ„mon bread wherby our flesh and blood is nourished which is not done by Christs bodie it being onelie the food of the soule 40 THat we ought to receive under both kiâ—ds and that one alone is not â—ufficient VVHich he sayeth is contrarie to Iohn 6. 51. where Christ sayeth If any man shall eat of this bread he shall live for ever heer sayeth he life ever lasting is promised to him that eateth of the bread onlie To whom I answere 1. as I shew before in my answere to the same place a number of famoê° RomaÌ„ists declareth that ther is no speech of sacramentall eating in that chapter and in particular Cardinall Cusanus epist ad Bohemos p. 858. when he hath affirmed the same and that the spirituall feeding only on Christ by faith is ther set down he concludeth thus Et â—aec est necessaria omnium Doctorum sententia sayeth he 2. If this were spoken of sacramentall eating then al who receive not the sacrament as childreÌ„ before ripe age who die should be damned because our Saviour sayeth verse 53. Except yee eat the flesh of the sonne of man and drink his blood yee haue no life in you 3. We see heere drinking of his blood as necessâ—rie requiâ—ed as the eating of his flesh which is against their depriving of people of the sacramentall cup. The second place is Luke 24. 30. Christ at Emaus sayeth he communicated his disciples under one kind To which I answere That the Evangelist speaketh there onlie of ordinarie refection as he did Mat. 14. 19. which is heere called The breaking of bread Therefore sayeth their own Carthusian He took bread and blessed it but did not convert it into his bodie sayeth he but onlie as his custome was to blesse meat whence also sayeth their owne Iansenius coÌ„cord c. 146. p. 249 Ther ar sâ—me who from this place would take an argument sayeth he to prove that it is lawfull under one kind to give or receive the sacrament of the Eucharist which opinion is neuher certaâ—ne nor hath it liklie-hood of irueth sayeth he And as for the nâ—vâ—lâ—ie of this half communion which Pope Gelasius calleth sacriledge part 3. decret de consecra d. 2. there Alfonsus a Castro showeth the same sit Euch. § ultima haeres p. 120. Cassander also telleth us Consult art 22. That it was not in the Roman Church till Aquinas time anno 1265. and is not in the greek church sayeth he untill this day Wherefore wee conclude in Bellarmin's words lib. 4. de Euch. cap. 7. § quia vero That it cannot be doubted but that it is best to bee done which Christ did and we know that Christ said to his disciples representing sayeth Cassander the persons of all faithfull Communicants drink yee all of this as the Apostle also speaketh accordinglie 1. Cor. 11. 28. And therfore as for their fiction of concomitance wherby they would elude these words I will oveâ— throw the same onlie by their bishop Iansenius words concord cap. 59 p. 389. saying It doth not easilie appeare how the outward taking of the bread alone can be called drinking for it is rightlie called eating because ther is somthing taken there by way of meate but how can that be called drinking sayth he where there is nothing taken by way of drink 41 THat ther is not in the church a true and propitiatorie Sacrifice of the Masse VVHich he sayeth is contrarie to Malach. 1. 11. where the Lord sayeth That in every place incense shall be offered to his Name a pure offering To which I answer 1. That Ireneus lib. 4. cap. 20. and Tertullian lib. 4. adv Marcion As also Theodoret on this place expoaes this pure offering to be the spirituall sacrifices of prayer thanksgiving 2. Hugo Cardinalis as also their own lyra showes that the Lord would heerby give the jewish priests to know that spirituall sacrifices were to succeed thereto which were carnall and in
infants as their own famous histories record The third place is 1. Tim. 5. 15. For some are alreadie turned aside after satan To marrie then after the vow of chastitie once made is here tearmed by the Apostle a turning aside after satan sayeth he To which I answere 1. That Primasius expoundeth this That they are turned after satan either by denying the faith of God or by committing fornication sayeth he 2 Their own late Estius sayeth also thus But wherein they are turned after satan the Apostle telleth not some expound it because they married after their vow others because they committed Fornication which is the more probable sayth he for heereby a greater occasion of speaking evill against the profession was furnished to enemies as v. 14. As also sayeth he it may be referred to their deserting of the religion As the experience therefore of some younger widows that had turned aside after satan by incontinencie was a sufficient reason to the Apostle for refusing such so like wise should the wofull experience of so many whorish Priests Friers Nuns and others teach that no young person should bee forced in their admission to holie orders to vow and make profession of perpetual continencie which moved Cardinall Cajetan to say on 1. Tim. 5. 12. As Paull had learned by experience the forenamed inconvenients by admitting young widows under 60. years to a profession of continencie so would God sayeth he that we would learne by such experience whither the solemne vowes of persons oâ— both sexes in their youth that haue entered into holie religious orders hath done good iâ— the Church or not But it seemeth strange to me that against the marriage of religious persons hee should alleadge scripture seing in the Popes canon law causa 28. q. 2. and by Bellarmin himself lib. de clericis cap. 18. it is acknowledged That the marriage of Priests is not forbidden by Law or gospell nor any Apostolicall authoritie but by a later Church constitution for repealing whereof Pope Pius the second as Platina reports used to say that ther was greater reason cause to repeale it than ther was for making the same The fruit of which decree their owne Cassander setteth down consult art 23 saying Wee see by this decree that chastitie is so farre from being established that a window is seene to be opened to all lust villanie Therfore also did Gerson Chancellour of the universitie of Paris deplore de vita spirituali animae lect 4. coroll 14 That the places of the holie Ministrie were possessed by Adulterers whoremasters Sodomits and such like Monsters and that the number of this kind was so great that there was no proceeding against them yea Whoredome was of so little account amongst them authorised that it is said in the glosse on the canon Law dist 81. cap. Maximianus That for simple fornication a Priest is not to be deposed Seing as hath beene said Few were to bee found who were free of that vyce So likewise to the very same purpose causa 2. quest 7. cap. Lator it is againe said That single fornication is not worthie of deposition So that as Bernard speaketh serm 66 in cantica Take from the Church honourable marriage and the Bed undefiled you shall fill the same with whoredomes incests filthie issues effeminat and Sodomiticall Monsters and in a word with all sort of uncleannesse And what opposition was made against this decree of forced single life made by Pope Gregorie 7. alias Hildebrand aÌ„no 1074. by the whol Clergie almost Their own Sigebert declareth in his Chronicle saying Pope Gregorie having convocated a synod removed from their office all married Priests and inhibit all Laicks to heare their Masse by a new example whereupon did arise so great a scandal that in the time of no heresie the church was rent with a more grievous scisme many therby joyning also with incontinencie perjurie and manifold Adulteries Which made that noble poet in his time Chaucer Esq of woodstock anno 1341. to say in his plowmans tale They liue not in lecherie but haunt Wenches Widows wives and punisheth the poore for poultrie Themselves using it all their lives 45 THat fasting and abstinence from certaine meates is not grounded on holie scripture nor causeth any spirituall good FOr answere 1. That fasting is not grounded on scripture nor causeth any spirituall good we disowne for our Confession of faith 1647. cap. 21. art 5. testifieth the the contrarie where solemne fasts in their severall times and seasons used in an holie religious manner are declared to bee a part of Gods religious worship according to the scriptures there alleadged So that we admitt both private publick fasting for humiliation as the same is joyned with prayer and fitteth us the better for devotion as also tendeth to spiritâ—all good many wayes as we see Act. 13. 3. Math. 17. 21. c. But as for enjoyning abstinence from certaine sorts of meate at set times for coÌ„science sake joyned with opinion of merit or satisfaction This we oppose as a doctrine of devils so called 1. Tim. 4. 3. contrarie to Christian liberty and to Gods word 1. Tim. 4. 4. As for the example of the Rechabits which he bringeth Ierm 35. 5. of forbearing the drinking of wyne for ever It was a singular case and a particular humane injunction onlie of their father binding no others in that time or ever thereafter as the like was that of the Nazarits Luke 1. 15. to wit temporarie onlie relating to some onlie as also meerlie ceremoniall 46 THat Iesus Christ descended not into hell nor delivered â—hence the soules of the Patriarch's out of the same VVHich he sayeth is contrarie to Ephes 4. 8. where it is said That when Christ ascended on high he led captivitie captive which Captives sayth he were the soules of the fathers which Christ delivered out of Limbus To whom I answere 1. we deny that ever he shall find in scripture any such place as he calleth Limbus or that the word Hell as it relateth to the soule signifieth any place appointed for the godlie but for the wicked onlie damned for ever 2. By Captivity led captive Christs enemies ours are onlie meant not his freinds or the fathers which is clear first by the alike speech Judg. 5. 12. where Deborah after the victorie over Israels enemies sayeth to Barack Arise Barack and lead thy Captivitie captive That is thy vanquished enemies 2. The fathers also so expound these words therfore sayeth Tertullian lib. 5. contra Marcion Hee led Captivitie captive that is death that slaverie under which man was Haymo also Theophy lact on Ephes 4. 9. sayeth That this captivitie was the Devill death the curse of the Law sinne And so also speaketh Augustin on psal 67. 3. So also do their own Doctours expound these words as Lyra on psal 67. Lombard likewise and Arboreus on Ephes 4. 9. The second place is Act. 2. 27. Thou