praecedenteÌ„ SynoduÌ„ Episcopos earuÌ„ haeresum conuocauit sequitur cum autem conuenissent accersito ad se Nectario Imperator cuÌ„ eo de futura Synodo coÌ„municat iubetque vt quaestiones ex quibus natae fuerant haereses in disputationeÌ„ proponat quo vna fieret in ChristuÌ„ credentiuÌ„ Ecclesia et constitueretur dogma consonuÌ„ ad quaÌ„ religio conformaretur The Emperour not long after the precedent Synode calleth the Byshops of those Heresies togeather When they were assembled the Emperour calleth Nectarius the Byshop of Constantinople to him and consulteth with him concerning the future Synode and coÌ„maundeth him to propound in disputation those questions from whence the Heresies did spring to the ende that there might be one Church of the faythfull a consonant rule of fayth which might be as a paterne of religion Sigâ—bertus a famous Popish Monke writeth in this manner Secunda Synodus vniuersalis 150. PatruÌ„ congregatur Constantinopoli iubente Theodosio et annuente Damaso Papa quae MacedoniuÌ„ neganteÌ„ spirituÌ„ sanctuÌ„ DeuÌ„ esse coÌ„demnans consubstantialeÌ„ patri et filio spirituÌ„ sanctuÌ„ esse docuit The second generall Councell of an hundred fiftie Byshops is assembled at Constantinople by the commaundement of Theodosius Damasus the Pope agreeing thereunto in which Synodâ— Macedonius who denied the Holy Ghost to be God was condemned and the consubstantiabilitie of the Holy Ghost with the Father and the Sonne was confirmed in the same Theodoretus is consonant and vttereth many worthy periods The fourth Section of the Councell of Ephesus The third generall Councell being the first Ephesiue of two hundred Byshoppes was proclaymed by the commaundement of the Emperour Theodosius the younger against Nestorius denying the virgin Mary to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and affirming Christ to haue persons twaine proouing that two natures did subsist in one onely person of Christ Jâ—sus in the yeare of our Lord God 433. Euagrius hath these wordes Cum ista Cyrillus venerandae memoriae Alexandrinorum Episcopus literis suis reprehendisset Nestorius vero reprehensioni illius restitisset et neque illius neque Celestini veteris Romae Episcopi monitis acquiauisset sed temulentiam suam aduersus vniuersam Ecclesiam nihil veritus effudisset haud praeter rationem a Theodosio iuniore Orientis Imperatore petijt vt ipsius nutu Synodus colligeretur Imperialibus itaque literis cum ad ipsum Cyrillum tum ad omnium vbique Ecclesiarum Episcopos missis ad sacrum Penticostes diem in quo venit ad nos spiritus S. Conuentus indicitur When Cyrillus the venerable Byshoppe of Alexandria had by his Letters reproued the wicked blasphemie of Nestorius and Nestorius had withstood the same neither yeelding to his admonition nor to Celestines the Byshop of old Rome but still malepertly powred out his drunken conceites against the whole Church then Cyrill not without cause requested the Emperour Theodosius the younger that by his authoritie a Synode might be called by the Letters therefore of the Emperour directed to Cyrill and to all other Byshops euery where the Synode is appoynted vpon the sacred day of Penticost at what time the Holy Ghost came downe vpon vs. Thus writeth this famous Historiographer Out of whose wordes I gather many worthy instructions First that neither Cyâ—illus the Byshoppe of Alexandria nor Celestinus the Byshoppe of Rome could by any meanes reclaime or diswade Nâ—storius from his cursed and blasphemous opinions Secondly that Cyrillus lamenting the harme that thereby did redound to the Church sought to the Emperour for redresse thereof humbly requesting him that a generall Councell might be gathered for the peace of the Church and for the condemnation of the Heresie of Nestorius Thirdly that Cyrillus that holy and learned Byshoppe who was reputed a Saint in his life-time did not make suite to the Byshoppe of Rome for calling of the Councell which doubtlesse he would haue done if the gathering of Councels had belonged vnto him Fourthly that S. Cyrill sought immediatly to the Emperour not once acquainting the Byshop of Rome therewith Fiftly that the Byshoppe of Rome himselfe was commaunded to come to the Synode euen in such sort as other Byshoppes were Which I prooue by a double meane First because the Storie sayth That the Emperour called omnium vbique Ecclesiarum Episcopos the Byshoppes of all Churches euery where Secondly because Nicephorus sayth that Celestinus the Byshoppe of Rome was absent but appoynted Cyrillus in his stead These are the words Celestinus autem Roma Episcopus propter nauigationis pericula Synodo adesse detrectauit ad Cyrillum tamen vt locum suum ibj obtineret scripsit But Celestine the Byshoppe of Rome was absent from the Synode by reason of the danger of Nauigation yet he wrote to Cyrillus that he might supply his place Touching the Popes absence from Councelles the Iesuiticall Cardinall Bellarmine giueth better and sounder reasons though vnawares both against the Pope himselfe which I willingly admit wishing the Reader to obserue and marke them seriously with mee as which are both memorable and of great consequence This Cardinall yeeldeth two reasons why the Pope was neuer present at Councels in the East-churches by himselfe and in his owne person the one forsooth because it was not conuenient that the Head should follow the members the other because the Emperour would euer sit in the highest place Out of whose wordes I must needes note two important poyntes by the way The one that in the auncient Church the highest place in Councels was euer reserued to the Emperour The other that the East-churches did neuer acknowledge the Popes Primacie which he this day arrogantly challengeth ouer all Kingdomes and Regalities To which twaine this pleasant adiunct must of necessitie be annexed viz. that our humble Father the Pope who hypocritically calleth himselfe seruus seruorum Dej would neuer come to Councels in the East partes because forsooth his charitie was so great that he could not endure to see the Emperour sitting in the highest place And it is not amisse for the benefite of the Reader if I heere adioyne the maner how the Emperour Constantine sate in the Councell of Nice Sozomenus that graue Historiographer who liued more then a thousand one hundred seuentie yeares agoe hath these wordes Congregatis itaque in vnum locum per medium sacerdotuÌ„ ad caput conuentus transeundo in throno quodam qui ipsi paratus erat confedit ac Synodus sedere iussa est Erant N. vtrinque ad parietes Palatij multa posita subsellia hic vero thronus maximus erat et reliquas sedes excellebat Therefore when the Byshoppes were come togeather the Emperour passing through the midst of them to the head of the assembly sate downe in a Throne prepared for him and willed the Byshops to sit downe There were many Seates on both sides to the walles of the Pallace but the Emperours
ipse iudicaturus a nemine est iudicandus For the Pope is to iudge all others but none may iudge him God saue our holy Father the Pope The Eight Conclusion The Pope hath Vniuersall Iurisdiction ouer all Kingdomes Empires and fulnesse of Power in as ample and large maner as Christ himselfe had The popish famous Frier Augustinus de Ancoua hath these expresse words Papa tanquam vicarius Dej filij caelestis Imperatoris iurisdictionem habet vniuersalem super omnia Regna et Imperia The Pope as he that is the Vicar of the Sonne of God the heauenly Emperour hath vniuersall iurisdiction ouer all Kingdomes and Empires Pope Nicholas after hee hath told vs many fables of the Church of Rome doth at length tell vs that S. Peter and the Byshops of Rome his successours haue all Power both earthly and heauenly these are his wordes in the Booke of Popish decrees Christus Beato Petro aeternae vitae clauâ—gero terreni simul et caeâ—estis imperij iura commisit Christ committed to S. Peter the Porter of heauen gates the rightes both of earthly and heauenly regalitie And the popish glosse annexed to this Decree of Pope Nicholas deliuereth the matter in more gallant tearmes these are the wordes ArgumentuÌ„ quod Papa habet vtrumque gladium viz. spiritualem et temporalem This is an argument that the Pope hath both Swordes to weet the Spirituall and the temporall And in the Margent it confirmeth the same in these plaine tearmes Papa habens vtrumque gladium transtulit Imperiâ—m The Pope hauing both the Swordes translated the Empire Yea the Pope Boniface the eight made a flat Decree for the confirmation of his pretended right to both Swords as is to be seene in his extrauagant Vnam sanctam de maioritate et obedientia set downe in the sixt Booke annexed to the Decretals Appendix Fuldensis vnfouldeth this arrogant and brutish Decree in these plaine tearmes Hic Papa Bonifacius 8. constitutionem fecerat in qua se dominum spiritualem et temporalem in vniuerso mundo asserebat Vnde requisiuit Philippum regem Franciae vt a se regnum suum cognosceret quod rex facere contempsit The Pope he speaketh of Boniface the eight made a constitution in which he affirmed himselfe to be both spirituall and temporall Lord in the whole world Whereupon hee would haue had Phillip king of France to haue acknowledged his Kingdome from him but the King laughed him to scorne for his paines Johannes Gersonus a very learned Papist sometime Chancellor of the famous Vniuersitie of Paris affirmeth wonderfull power to be ascribed to the Pope thus doth hee write Sicut non est potestas nisi a Deo sic nec aliqua Temporalis vel Ecclesiastica Imperialis vel Regalis nisi a Papa in cuius faemore scripsit Christus Rex reguÌ„ Dominus Dominantium Like as there is no Power but of God so is there neither any Temporall nor Eccesiasticall neither Imperiall nor Regall but of the Pope in whose thigh Christ hath written the King of Kings the Lord of Lords Loe heere gentle Reader two thinges are proper to God alone the one to be King of Kinges and Lord of Lordes the other to be the author of all Power both which the Papistes ascribe vnto their Pope Thus writeth M. Gerson of the Popes Superroyall power which his flattering Parasites haue with his good liking giuen him although the same Gerson being otherwise a very zelous Papist did vtterly dislike and deride the same The Pope himselfe from his owne penne Gregorie the ninth deliuereth vs this doctrine Ad firmamentum caeli hoc est vniuersalis Ecclesiae fecit Deus duo magna Luminaria id est duas instituit dignitates quae sunt pontificalis authoritas et regalis potestas Sequitur vt quanta est inter Solem et LunaÌ„ tanta inter Pontifices et Reges differentia cognoscatur To the firmament of Heauen that is of the vniuersall Church God made two Lightes that is Pontificall authoritie and power Royall that we may know there is as much difference betweene Popes and Kinges as there is betweene the Sunne and the Moone The Popes glose vpon this goodly Text setteth downe precisely how farre a King is inferiour to a Pope that is to any Byshop of Rome in these wordes Restat vt Pontificalis dignitas quadragesies septies sit maior regali dignitate It remayneth that the dignitie of the Pope is fourtie times seauen times greater then is the power of the King Thus writeth the glose disputing out of Ptolomaeus that the Pope must be infinitely greater then any King in the whole world Well let vs heare the Clerkely sentence of Pope Gelasius in his owne behalfe these are his wordes Honor et sublimitas episcopalis nullis poterit comparationibus adaequari si regum fulgori compares et principum diademati longe erit inferius quam si plumbi metallum ad auri fulgorem compares The honour dignitie of a Byshop can not be equalized by any comparison If it be compared to the excellencie of Kinges and to the Diademes of Princes it shall be found farre more inferiour then if thou compare a peece of Lead with bright shyning Gold So then the Popes owne Decrees make it cleere and euident that the Lordly and more then Royall titles ascribed to them doe sound well in their eares The Ninth Conclusion The Pope can by his supereminent excellencie and fulnesse of Power change the nature of things apply the substantiall partes of one thing to another and of nothing make some thing The Popes deare glose vpon his Decretals doth plainely deliuer the truth of this Conclusion in these most golden wordes Papa naturam rerum immutat substantialia vnius rei applicando alij et de nihilo potest aliquid facere quia in his quae vult ei est pro ratione voluntas et plenitudinem obtinet potestatis The Pope changeth the nature of thinges by applying the substantiall partes of one thing to another and he can make of nothing some thing for in those thinges which he hath a minde to doe his bare Will is to him a sufficient warrant and he hath the fulnesse of Power Antonius that famous popish Arch-byshop and canonized Saint comming as Ambassadour from the Pope telleth vs if we may beleeue him that the Pope is Christes Vicar vpon earth and of equall power with God omnipotent these are his expresse wordes Cum autem vicarius Christi sit Papa nullus potest seipsum subtrahere ab obedientia eius de iure sicut nullus de iure potest se subtrahere ab obedientia Dei. et sicut recepit Christus a patre ducatum et sceptrum ecclesiae gentiuÌ„ ex Israel egrediens super omnem principatuÌ„ et potestatem et super omne quodcuÌ„que est vt ei genua cuncta curuentur sic ipse Petro
was the chiefe and surmounted all the rest Cassiodorus hath these wordes Non multo post tempore iussio principis Episcopos vndique Ephesum conuenire praecepit No long time after the commaundement of the Emperour charged the Byshops to come from euery place to Ephesus Nicephorus writeth thus Theodosius Imperialibus literis in metropoli Epheso locorum omnium Episcopos conuenire iussit sacram Pentecostes diem qua conuenirent constituens Theodosius by vertue of his Emperiall Letters commaunded the Byshops in all places to come to the Metropolitane Church of Ephesus designing the holy Feast of Pentecost for the day In which assertion two thinges are to be marked Th' one that the Byshops come togeather at the Emperours commaundement Th' other that the Emperour appoynted both the place and the time of their meeting Sigebertus hath these wordes Tertia Synodus vniuersalis Ephesina prima ducentorum Episcoporum iussu Theodosij iunioris Augusti aedita est The third vniuersall Synode of two hundred Byshoppes was celebrated at Ephesus by the commaundement of the Emperour Theodosius the younger Loe euery Historiographer relateth the Emperours Commaundement but no mention is made of the Pope at all The fift Section of the Councell of Chalcedon The fourth generall Councell of Chalcedon of sixe hundred and thirtie Byshops against Eutyches for denying two natures in Christ after his humane assumption although he graunted him to haue had two Natures before the hypostaticall vnion was celebrated by the commaundement of the Emperour Martianus in the yeare 454 after Christ. Nuephorus hath these expresse wordes Earum rerum gratia Imperatorum literis locorum omnium Episcopis conuocatis Synodus Chalcedone est coacta quae quidem primum Nicaeae conuenerat quo etiam Romanae vrbis Episcopus Leo per Pascasini et Lucentij et aliorum Ministerium liter as miserat sed ea Chalcedonem Bythyniae est translata quod Imperator ipse Synodo ei adesse vellet magnum Constantinum imitatus In regard of these matters a Councell was gathered at Chalâ—edon and all Byshoppes sent for thither by force of the Emperours Letters which Synode at the first was assembled at Nice whither Leo the Byshoppe of the Citie of Rome sent Letters by Pascasinus Lucentius and others but it was remooued thence to Chalcedon in Bithyniae that the Emperour might be present at the Synode after the example of Constantine the great Thus writeth Nicephorus a man greatly deuoted to the Pope Out of whose wordes I note these memorable poyntes First that the Councell was assembled by the commandement of the Emperour Secondly that the Emperour appoynted where the Synode should be kept Thirdly that the Emperour translated it to Chalcedon at his owne good pleasure Fourthly that Leo is barely tearmed the Bishop of the Citie of Rome neither the Vniuersall Patriarch nor Byshopp of the Whole World Sigebertus is consonant to Nicephorus his wordes are these Instantia Leonis Papae iubente Jmperatore Martiano congregata et habita est quarta vniuersalis Synodus sexcentorum et triginta Episcoporum apud Chalcedonem The fourth generall Councell of sixe hundreth and thirtie Byshoppes was holden at Chalcedon by the commaundement of the Emperour Martian at the request of Pope Leo. Thus writeth Sigebertus the Popes owne deare Monke who was willing euery way to aduance the Pope so farre as might stand with the trueth And yet he telleth vs plainely concerning the assemblies of Byshoppes in Councelles that the Pope could onely request and that to commaund the same was in the Emperours power Euagrius in his Historie in the second Chapter and second Booke teacheth the selfe same veritie To be briefe Pope Leo in his Epistle to the Emperour Theodosius togeather with the whole Synode make humble suite vnto him to commaunde a Generall Councell within Italy his wordes and the whole Synodes are verbatim set downe in the first Aphorisme aforegoing But doubtlesse if the gathering and confirming of Councels belonged to the Byshoppe of Rome neither would the Pope nor the Romish Synode haue made suite to the Emperour in that behalfe especially for a Councell to be kept in Italy where the Popes now a dayes challenge all power both Ecclesiasticall and Secular To which I adde that the Emperours for the space of more then 450. yeares after Christ confirmed the Councels with their royall edicts This is so liuely set downe before our eyes in the most honourable fact of the Noble Spanish King Reccaredus as it is able to penetrate the very heart and throughly to perswade euery one that shall seriously ponder the same and in the feare of God This religious King Reccaredus in the yeare of our Lord God 585. commaunded all the Byshoppes within his dominions of Spaine and Gallicia being 72. in all to come togeather in his royall Citie of Toledo there to confute and condemne the Arian heresie When they were come thither the King sate downe in the middest of them and declared the cause that moued him to sende for them After that he enacted a publike Edict for the inuiolable obseruation of all the Decrees of the Councell straightly charging as well the Clergie as the Laytie to obey and keepe the same Lastly he subscribed his owne name and that before all the Byshoppes who in their due places subscribed after the King These are the expresse wordes of the Kinges subscription set downe in the end of the sayd Edict Flauius Reccaredus rex hanc deliberationem quaÌ„ cum sancta definiuimus Synodo confirmans subscripsi I Flamus Reccaredus the King confirming this Consultation which we haue defined with the holy Synode haue subscribed thereunto The next that subscribed after the King was Mausona the Metropolitane in the Prouince of Lusitania after him subscribed Euphemius the Arch-byshop of Toledo The residue followed in order as in the second Tome of Councels is to be seene These particular subscriptions I note as a matter of great moment against the Papists who will graunt no Prerogatiue or Royall place to Kinges in time of Ecclesiasticall Synodes Out of the wordes contayned in the Kinges subscription I obserue sundry golden Lessons First that the King confirmed the Councell Secondly that the King subscribed to the decrees of the Councell Thirdly that the King subscribed before all the Byshops Fourthly that the King decreed and defined the controuersies and other necessary matters togeather with the Byshops Which last Obseruation is prooued two wayes First by these words of the Councell in the 18. Canon Ex decreto Domini nostri Reccaredi regis simul cuÌ„ Sacerdotali concilio by the Decree of our soueraigne Lord Reccaredus the King togeather with the Councell of the Byshoppes Secondly by these wordes of the Kinges subscription Quam cum sancta definiuimus Synodo Which we defined with the holy Synode To all which I thinke it not amisse to adde these golden wordes of S. Augustine Quomodo ergo
Secondly that if either Byshoppe Priest or Deacon should put away his Wife vnder pretence of holynesse the Byshoppe Priest or Deacon for that his offence should be excommunicate Thirdly that if any Byshoppe Priest or Deacon would not receiue againe his wife whom he had put away vnder pretence of holinesse or religion then such a Byshop Priest or Deacon should be depriued of his lyuing confirmation 2 It is confirmed secondly by the verdict of the Popes owne Law which is the flatte opinion of Pope Vrban as his deuoted Champion Gratianus telleth vs These are his expresse wordes Cum ergo ex Sacerdotibus nati in summos pontifices supra legantur esse promoti non sunt intelligendi de fornicatione sed de legitimis coniugijs nati quae Sacerdotibus ante prohibitionem vbique licita erant et in orientali Ecclesia vsque hodie eis licere probantur When therefore wee read that Priestes Sonnes are made Popes wee must not vnderstand Bastardes but Sonnes borne in honest and lawfull wedlocke which was euery where lawfull for Priests before the prohibition and the same is this day lawfull in the East Church The popish famous Arch-byshop and canonized Saint Antoninus singeth the selfe same song with Pope Vrban and the Popish Canon Law These are his wordes Quia Graeâ—i etiam in Sacerdotio coniugio vtuntur For the Greekes euen in the time of their Priest-hood haue the vse of Wedlocke Out of these wordes of the Popish decrees together with Antoninus his constant affirmation I gather these memorable obseruations First that many Priestes Sonnes haue beene Popes Secondly that those Priestes Sonnes were not Bastardes Thirdly that the Priestes their Fathers begot them of their lawfull Wiues euen in the time of their Priest-hood This obseruation striketh dead the Pope and his Popelinges cannot this day endure the sound thereof Let it neuer be forgotten it is an inuincible Bulworke against the Papistes To which I adde the Testimonie of Socrates whose expresse wordes are these Cum omnes quj praeclarj sunt in oriente abstineant et Episcopj non necessitate legis sed si voluerint hoc faciunt multj enim illorum Episcopatus tempore etiam liberos ex legitimiâ— vxoribus sustulerunt Seeing all of account in the East abstayne and the Byshoppes doe the same not by any necessitie of Law but vpon their owne free will and pleasure for many of them euen at that time when they were Byshoppes did beget children of their lawfull wiues And Nicephorus in his Historie doth constantly affirme the same The 6. Proposition The Marriage of Priestes was euer lawfull also in the West Church vntill the cursed Prohibition of Pope Siricius which was for the space almost of 400. yeares after Christ. I prooue it euen out of Siricius his owne wordes Quod dignum et pudicum et honestum est suademus vt sacerdotes et leuitae cum suis vxeribus non coeant Wee councell that which is meete chast and honest that Priestes and Deacons haue no copulation with their Wiues His reason he addeth in these wordes Qui autem in carne sunt Deo placere non possunt They that are in the flesh they can not please God Out of these wordes of our disholy Father Siricius I collect these worthy documents First that when he came to his Popedome and Superroyall Pontificalitie he found both Priestes and Deacons married Which I gather out of these wordes Cum suis Vxoribus With their Wiues For if they had not exercised coniugall actes with their Wiues in vaine should Siricius either haue inueighed against them or disswaded them from their Wiues Secondly that for the space of three hundred eightie yeares and odde Byshoppes Priestes and Deacons vsed to marrie and haue Wiues Thirdly that with this fond I would say learned Pope Wedlocke which th'Apostle tearmeth Honorable was such a carnall vice as none could please God in the same Marke well the next Proposition The 7. Proposition Siricius his Prohibition notwithstanding Priestes were still married in many places a long time yea in Germanie the Marriage of Priestes was vsed without restraint for the space of a thousand seuentie and foure yeares after Christ viz. vntill the dayes of the vngratious Pope Hildebrand who tearmed himselfe Gregorie the seuenth I prooue it by the cleare testimonie of Lambertus Schafuaburgensis a man whom their trustie friende Ar. Pontaâ—us Burdegalensis affirmeth to haue handled the Histories of his time very exactly I will neither adde change or take any one iote from his wordes Thus doth he write Hildebrandus Papa cum Episcopis Italiae conueniens iam frequentibus Synodis decreuerat vt secundum instituta antiquorum Canonum Presbyteri vxores non habeant habentes aut dimittant aut deponantur nec quisquam omnino ad Sacerdotium admittatur qui non in perpetuuÌ„ continentiam vitamque caelibem profiteatur Sequitur aduersus hoc Decretum protinus vehementer infremuit tota factio clericorum hominem plane haereticum et vesaâ—i dogmatis esse clamitans qui oblitus sermonis Domini quo ait non omnes capiunt verbum hoc qui potest capere capiat Et amplius qui se non continet nubat melius est N. nubere quam vri violenta exactione homines viuere cogeret ritu angelorum et dum consuetum cursum naturae negaret fornicationi et immunditiei fraena laxaret Pope Hildebrand togeather with the Byshops of Italy decreed in frequent Synodes that after the ordinaunces of old Canons Priestes should not haue Wiues and that such as had Wiues should either put them away or be depriued of their Liuinges and that none should be admitted to the order of Priesthood but he that would professe the perpetuall Vow of single life Against this Decree the whole faction of the Clergie stormed woonderfully crying out that Pope Hildebrand was madde yea a flatte Heretike as who had forgotten the word of our Lord who sayth that all can not liue continent And of the Apostle who sayth He that cannot abstaine let him marrie for it is better to marrie then to be burnt And would violently compell men to liue like Angels and while he denied the accustomed course of Nature he opened the window to Fornication vncleannesse Out of these wordes I obserue these documentes First that this Lambertus was a Monke and a great Patron of Poperie Secondly that seeing he was a learned and zealous Papist all must needes be of good credite that hee sayth against the Papistes and against Popish doctrine Thirdly that Priestes were married in Germanie aboue a thousand and seuentie yeares after Christ that is to say vntill the dayes of Pope Hildebrand who tearmed himselfe Gregorie the seuenth Fourthly that it was so strange a thing in those dayes 1074. yeares after Christ to speake against the Marriage of Priestes in Germanie that the learned Byshoppes Priestes and others of the
Clergie reputed Pope Hildebrand an Heretique for withstanding the same Fiftly that the Popes so supposed Soueraigntie ouer the whole Church was in those dayes vtterly condemned of the whole Church of Germanie For Lambertus telleth vs freely and truely that all the Clergie withstood the cursed Decree of the Pope proclaimed him an Heretique and this they did euen by the flat testimonie of Christ and his Apostles Sixtly that by the verdict of al the Learned in Germanie that great goodly Country the Pope did not only enforce theÌ„ violently against their ancient Customes but withal made the way to all filthy liuing This my Doctrine is confirmed by a double argument First because Pope Pelagius the second of that name who was Byshop 200. yeares after Siricius did willingly admitte the Byshoppe of Syracusa albeit he were a married man and had a Wife and Children neither was that Byshoppe then vrged to forsake the vse of holy Wedlocke Gratianus a man of great reputation among the Papistes doth in the fore-named Distinction referre out of Pope Pelagius his wordes in this manner Siue ergo Presbyter siue Diaconus siue Subdiaconus fuerit quod praefaâ—is ordinibus constitutj licitè matrimonio vtj possunt Whether therefore he be Priest Deacon or Sub-deacon it is euident that such as are within the aforenamed Orders may lawfully haue the vse of holy Wedlocke Out of these words of Gratianus that learned and zealous Papist I inferre against the Doctrine of the Pope that Priestes Deacons and Sub-deacons may not onely be Married but withall while they be Married haue the vse of holy Wedlocke Secondly because Pope Nicholas who liued aboue three hundred yeares after Pelagius was so farre from disquieting Married Priestes for their Marriages that when the Bulgarians complayned of that fault so supposed he perswaded them to be content and not to dishonour their married Priestes This is that Doctrine which the Popes owne Canon-law affoordeth vs wee heartily thanke him foâ— it Let vs adde herevnto that the Constitution of Pelagius was not of force in Sicilia saue onely three yeares before the Popedome of Gregory the great which doubtlesse was more then two hundred yeares after the Popedome of Siricius For thus doth Pope Gregory write Ante triennium omnium Ecclesiarum Subdiaconi Siciliae prohibiti fuerunt vt more Romanae Ecclesiae suis vxoribus nullatenus misceantur Quod mihi durum atque incompetens videtur vt qui vsum continentiae non inuenit neque castitatem promisit compellatur a suo Vxore separari Three yeares ago all Sub-deacons of Sicilia were charged to forbeare the vse of holy Wedlocke according to the custome of the Romane Church Which seemeth to mee a very hard and vnconuenient thing that hee who neither hath the gift of Continencie neither yet hath vowed Chastitie should be forcibly secluded from his Wife Out of these wordes I obserue these Instructions First that the Lawes of single life tooke onely place in Sicilia about three yeares before the time of Gregory the first Secondly that it is a diabolicall thing to compell such to Marriage as neither haue the gift of Continencie neither yet haue vowed Chastitie Thirdly that the Marriage of all Byshoppes and Ministers in our Churches as also of all secular Popish Priestes euerie where is lawfull and true Wedlocke by the doctrine of Pope Gregorie the reason is at hand because none of them are Votaries For to the Vow which they call Annexed they are no more bound in the West Church then they are in the East Marke well the next Proposition The 8. Proposition All secular Priestes are so free from the solemne Vow which by the Church of Rome is annexed to Ecclesiasticall orders that their Marriages are true perfect and of force the supposed dissoluing impediment thereof not withstanding I prooue it by a triple argument First because Scotus Nauarrus Iosephus Angles Durandus and the rest doe all freely graunt that this Vow is onely annexed by the ordinaunce of the Church and by the power of man Secondly because if the secular Priestes be Votaries their Vow must either be by the word spoken or by the deed done Not the former because no such word can be prooued Neither the latter because if the act it selfe in taking orders should be the Vow annexed or essentially include the same it would follow therevpon necessarily that the Greekes likewise should become Votaries seeing they doe the selfe same thing Who for all that were neuer Votaries nor yet so reputed by the Learned Papistes as we haue already seene in the fourth Proposition Thirdly because when two thinges are essentially and really distinguished the graunt of the one doth not necessarily include the grant of the other and yet is the solemne Vow of Chastitie essentially and really distinct from sacred Orders as Nauarrus Iosephus Gratianus Sectus Durandus Antoninus and all learned Papistes willingly do graunt Marke the next Proposition well The 9. Proposition Albeit by Popish fayth and doctrine all such as Marrie after the single Vow of Continencie doe sinne mortally yet doth their Marriage holde and is of force Thus teach all Learned popish Doctors with vniforme assent no exception can be made Angelus Rosella Calderinus Couarruvias Paludanus Maior Siluester Nauarrus Fumus Scotus Aquinas and the rest do constantly affirme it It shall suffice to alleadge the wordes of Fumus in the name of all the rest Thus doth he write Secundum impedimentum est votum simplex nam qui vouet castitatem simpliciter si contrahat mortaliter peccat violans fidem Deo datam tamen tenet matrimonium The second impediment is a single Vow for he that voweth Chastitie simply if he afterward marrie committeth a mortall sinne in breaking his promise made to God but yet the Matrimonie holdeth and is of force Marke the next Proposition againe and againe The 10. Proposition The Vow single is of one the same nature with the Vow solemne not distinguished by any essentiall but meere accidentall difference I prooue it by the plaine affirmance of Josephus Angles a very learned Fryer and a famous popish Byshoppe these are his expresse wordes Votum solenne et simplex ex parte subiecti specie accidentali differunt propterea quod voti simplicis subiectuÌ„ est ad contrahendum matrimonium habile licet contrahendo peccet at vero subiectum voti solennis est ad contractum matrimonialem inhabile transgressiones voti simplicis et solennis eiusdem speciei sunt etiamsi qui solenniter vouet grauius peccet ratio est quia specifica differentia actuuÌ„ est penes obiecta et cum idem sit vtriusque voti obiectum nempe seruare continentiam erunt actus eiusdem speciei erit tamen voti solennis transgressio grauior ratione perfectioris status The Vow solemne and single differ accidentally in respect of the subiect because the subiect of the
â—ffes that euery Sinne is mortall of it owne nature Our reuerend Byshoppe Roffensis hath these expresse wordes Quod peccatum Veniale solum ex Dei miseri oâ—dia Ventale sit in hoc tecum sentio That a Veniall sinne is only Veniall through the mercie of God not of it owne nature therein doe I agree vnto you Loe the Popish glorious Martyr my Lord of Rochester who was as learned as any Byshoppe or Pope of Rome confesseth honestly and truely that euery Sinne is mortall of it owne nature The famous and great learned man Ioannes Gersonus otherwise a great Papist can not denie this veritie for these are his words Nulla offensa Dei est Venialis de se nisi tantummodo per respectum ad Diuinam misericordiam qui non vult de facto quamlibet offensaÌ„ imputare ad morteÌ„ cum illud posset iustissime Et ita concluditur quod peccatuÌ„ mortale et veniale in esse tali non distinguuntur intrinsece et essentialiter sed solum per respectum ad Diuinam gratiam quae peccatum istud imputat ad paenam mortis et aliud non No offence of God is Veniall of it owne nature but onely in respect of Gods mercie who will not de facto impute euery offence to death although hee might most iustly doe it And so I conclude that Mortall and Veniall sinnes as such are not distinguished intrinsecally and essentially but onely in respect of Gods grace which imputeth this sinne to the paine of death and not the other Many other like sentences the same Learned man hath but these may suffice to content any reasonable minde Jacobus Almaynus Durandus and Michael Baius teach the very same Doctrine as our Jesuite in this Chapter doth freely graunt not able to gainesay the trueth therein Now out of the Doctrine of this great Learned man who was of high esteeme in the Councell of Constance I obserue these golden Documentes First that euery Sinne is Mortall of it owne nature Secondly that no Sinne is Veniall saue onely in respect of Gods mercie Thirdly that God may most iustly condemne vs for the least Sinne we doe Note seriously gentle Reader this word iustissimè most iustly for it confoundeth our Jesuited Papistes and striketh dead Fourthly that Mortall and Venial sinnes are the very same intrinsecally and essentially and doe but differ accidentally that is to say they differ in accident but not in essence and nature in quantitie but not in qualitie in mercie but not in deformitie in the subiect but not in the obiect in imputation but not in enormitie saue onely that the one is a greater Mortall sinne then is the other For as M. Gerson auoucheth learnedly God may most iustly condemne vs for the least sinne we do howsoeuer our Jesuites and Iesuited Papistes doe flatter themselues in their cursed deformed Venials The Second Conclusion Euery Sinne is against the Law of God and not onely besides the Law as the Popish Thomistes Jesuites would haue it I prooue it by many argumentes First because we must giue an account of euery idle word at the generall doome as our Lord Iesus telleth vs which doubtlesse we should not be bound to doe if the least idle word were not against Gods Law For how can God a most iust Iudge condemne vs iustly for that sinne which of it owne nature is Veniall He can not doe it for his Iustice sake The Jesuite S. R. in his pretensed Answere to the Downe-fall of Poperie is bold with God in that behalfe These are his expresse wordes Hee is no wise person who will fall out and be offended for euer with his friend for euery triffle as the taking up of a Straw nor hee is a iust Prince who should inflict death for stealing a Pinne And I beleeue Bell would thinke himselfe vniustly handled if he were so dealt withall Wherefore if God should doe this we should neither account him a wise Friend nor a iust Prince These are the words of S. R. that shamelesse Jesuite whom B. C. our Fryer his brother calleth a Learned man Secondly because S. Austin defineth Sinne thus Peccatum est transgressio Legis Sinne is a transgression of the Law The same holy Father in an other place defineth Sinne in this manner Peccatum est dictum velfactum vel concupitum aliquid contra Legem aeternam Sinne is a word deed or thought against the eternall Law of God And what the eternall Law is he sheweth in the words next following which are these Lex aeterna est ratio Diuina vel voluntas Dei ordinem naturalem conseruari iubens perturbari vetans The eternall Law is the reason or will of God which commaundeth the order of Nature to be kept and forbiddeth it to be broken Thirdly because S. Ambrose defineth Sinne after the same manner in these expresse words Quid est N. peccatum nisi preuaricatio Legis diuinae et caelestium inobedientia praeceptorum For what is Sinne but the transgression of Gods law and disobedience to his heauenly preceptes Loe Sinne sayth S. Ambrose is nothing else but the Transgression of Gods law that is to say nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. John tearmeth it and as Arias Montanus doth interpreat it Fourthly because Josephus Angles that famous Popish Fryer and Byshoppe teacheth the same doctrine euen in that Booke which he dedicated to the Pope himselfe these are his expresse wordes Omne peccatum veniale est alicuius Legis transgressio Patet quia omne veniale est contra rectam rationem et agere contra rationem est agere contra Legem naturaleÌ„ praecipientem non esse a regula rectae rationis deuiandum Euery Veniall sinne is the transgression of some Law This is euident because euery Veniall sinne is against right reason and to doe against right reason is to doe against the law of Nature which commaundeth vs not to decline or swarue from the rule of right reason The same religious Fryer and learned Popish Byshoppe hath in an other place these wordes Regula qua bonitas nostrarum actionum mensuratur vel est temporalis et est recta ratio nostri intellectus vel est aeterna quae est voluntas diuina cui subordinatur temporalis Ideo N. aliquid est contra rectam rationemque est contra voluntatem Dei quae est regula aeterna Et defectus istarum regularum est vniuersa malitia nostrarum operationum The rule with which the goodnes of our actions is measured is either temporall and it is the right reason of our vnderstanding or else it is eternall which is the will of God to which the temporall is subordinate For therefore is any thing against right-reason because it is against the will of God which is the eternall rule And the defect of these rules is the whole malice of our actions This is the constant and plaine Doctrine of the Popish
Gods most Holy most Wise and most Pure Decrees For which respect God telleth vs by the mouth of his Prophet that his wayes are not as ours For My thoughtes sayth Esay are not your thoughtes neither are your wayes my wayes saith the Lord. Gods Will is the Rule by which all mans thoughtes wordes and workes must be measured But Mans Will is no Rule or Law to measure Gods actions or to direct his most Iust most Holy and most Pure Purposes Ordinaunces and Decrees Secondly Man can but punish the body temporally but God can punish both body and soule eternally Man can but punish the outward actions of man but God can punish both the outward actes and the inward thoughtes Man can but punish the temporall iniurie done to man but God can punish both that and the eternall iniurie done to his most sacred Maiestie surpassing Omnipotencie and ineffable Deitie Offence done to Man is finite and limitted but offence done to God is infinite and illimited Thirdly Sinnes which are but small in respect of man are exceeding great in respect of God For example sake a reprochfull word spoken against a Meane priuate person is respectiuely a small offence the same word spoken against a Great personage of high place in Church or Common-weale is a farre greater Offence the same spoken against our Soueraigne Lord the King is the greatest of all three And consequently when we offende God whose person is of infinite Worthinesse of infinite Maiestie of infinite Power our offence obiectiuely must needes be infinite howsoeuer our Iesuites and Jesuited Papistes flatter themselues in their Venials Fourthly the thinges which are trifles in our Iesuites iudgement are great and heynous Sinnes in the tribunall of our Lord Iesus Adams eating of the Apple was one of our Iesuites trifles The looking backe of Lots wife was an other The sinne of Infantes in their natiuitie was an other For which respect sundry of their best learned Doctors haue inuented a third place beside Heauen and Hell for those Infantes which die without Baptisme Superfluous idle Wordes an other All which for all that are heynous and grieuous Sinnes with God And no maruayle seeing the Least sinne that can be named is against the infinite Maiestie of God and consequently of infinite deformitie And our Iesuite S. R. sheweth himselfe to be a very noddie while he publisheth these wordes For who will say that a little superfluous Laughter breaketh the order of Nature Marke well gentle Reader and thou shalt see Poperie stricken dead When our Jesuite S. R. was not able to answere the Authorities of the holy Fathers layd open by T. B. in the Downe-fall of Poperie which did euidently conuince that the Breaking of the order of Nature was against the eternall Law and Will of God hee was enforced to say as there is to be seene in the Page noted in this Margent that the Fathers S. Austen and S. Ambrose defined such Sinne as breaketh the order of Nature which also is Mortall Sinne not Veniall In which wordes he vnawares confoundeth himselfe For he truely sayth against himselfe That the Sinne which is against the Order of Nature is a Mortall sinne indeed But withall hee sayth vntruly That a litle superfluous Laughter breaketh not the order of Nature For if it be true as it is most true which Christ himselfe hath told vs viz. That euery idle and superfluous word breaketh the order of Nature in that it is against the Law eternall it followeth by a necessarie consequence that euery superfluous and idle Laughter breaketh the order of Nature in that it is against the Law eternall to which the Law and Order of Nature is subordinate To which I adde to second my former proofe that the order of Nature as Nature to weete of Nature afore not after Adams fall was pure free and voyde of euery spot bleamish excesse defect or other fault whatsoeuer and consequently of euery vaine idle and superfluous Laughter But perhaps our Fryer will say that idle and superfluous Laughter is besides the order of Nature not against the same as he before affirmed his Venials to be besides the Law but not against the Law of God If he so doe the confutation is at hand First because Christ sayth plainely that Hee is against hâ—m whosoeuer is not with hâ—m Againe because Vega Durandus Almaynus Baius Gersorus and all the Popish Schoole-doctors of best esteeme do auouch plainely and resolutely That euery Sinne euen the least that can be named is against the Law Whereupon Vega that great Learned Papist a man of high esteeme in the late Councell of â—rent concluded egregiously and learnedly That the whole Law is impossible to be kept at once For albeit he graunt that euery part of the Law may be kept yet doth he withall confesse that while we keepe one part thereof we can not but breake an other Ninthly because our Fryer S. R. that Learned man as his brother Jesuite B. C. stileth him confesseth lustily though vnawares against himselfe that involuntarie Concupiscence is naught euill disorderly because it is against the rule of Reason and much more doubtlesse is superfluous voluntarie Laughter against the order of Nature rule of Reason and consequently it breaketh friendshippe with God as being quite opposite to the eternall Law which is his diuine Will and Reason Tenthly because the same Jesuite freely confesseth in an other place That the Least Sinnes want equitie and conformitie to Gods Law and consequently he must volens nolens confesse withall That his falsely supposed Venials are truely Mortals against Gods friendship and his eternall Law Now let vs heare our Jesuite speake for the honour of the Pope B. C. The common opinion most receiued and most sound is that some Sinnes of their owne nature be small or Veniall others great and Mortall Byshoppe Fisher and some foure other alleadged by Bell thinke that all Sinnes of their owne nature be Mortall and that it proceedeth from the Mercie of God that some be Veniall because he would not vpon diuers smaller Sinnes impose so great a punishment But notwithstanding this small difference neither B. Fisher nor any of the others denie Veniall Sinnes as Bell and his consorts doth T. B. I answere first that the Papistes themselues doe not agree in their Popish Fayth and Doctrine as the Jesuite heere confesseth to their confusion For he freely graunteth that the great Learned Papistes whom I named viz. Jacobus Almaynus Durandus Gersonus Michael Baius and Byshoppe Fisher doe all fiue constantly hold and defend that all Sinnes are Mortall of their owne nature And withall he telleth vs that the Pope and Church of Rome hold the contrary opinion Secondly that Small sinnes and Veniall sinnes are all one as our Iesuite heere teacheth vs. And my selfe will not deny that some sinnes respectiuely are small of their owne nature as
frâ—tres magis satagite vt per bona opera câ—râ—aÌ„ vestraÌ„ vocationem et electionem facâ—utis Againe thus Whom hee hath Predestinate those hath he Called and whom he hath Called those hath he Iustified and whom he hath iustified those hath he glorified Secondly to auoyde tormentes which are due to all euill workes For as th'Apostle teacheth vs Death is the stipend of sinne And our M. Christ telleth vs That euery euill Tree which bringeth not foorth good fruite shal be cut downe and cast into the Fire Yea that hee which had not on a Wedding garment was bound hand foote and so cast into vtter darkenesse Thirdly to attaine corporall and eternall reward So sayth holy Writ Come yee blessed of my Father possesse the kingdome prepared for you from the beginning of the world for I was hungry and yee gaue mee to eate I was thirsty and yee gaue mee to drinke For which respect Moses is sayd to haue had regard vnto reward And euen so is reward promised to him that giueth but a cuppe of cold Water in Gods name In respect of our Neighbours for diuers considerations First to put away scandall Woe to that man by whom scandall commeth you are the cause that Gods name is blasphemed among the Gentiles Secondly that we may profite our Neighbours by our good examples Let your Light so shine before men that they may see your Good workes and glorifie your Father which is in Heauen Now because our late Popes our newly hatched Jesuites and Jesuiteâ— Papistes are so full of Good workes at least in their owne corrupt perswasions that they are able with the same to merite Heauen and eternall Glorie I am content to imploy my Penne in speaking a litle thereof that the world may vnderstand the same for edification sake I will say nothing of the outragious behauiour of the Romish Papistes in time of Carnâ—uà le at Rome when and where for many dayes or rather weekes togeather men and women gadde vp and downe in the streetes and into houses some on Horse-backe some on foote transformed vnder Vizardes men into womans apparrell and women into mans apparrell and so to the great scandall of all good people that see or heare thereof worke wickednesse as the same goeth intollerable and odible to God and all good men Two kindes of notorious workes I will onely touch for the present the Stewes the Hospitall De sancto spiritu The Romanes forsooth are so mortified and so holy partly by the Pope for the time being who if he be truely named is not onely Holy but Holynesse it selfe in the abstract partly by the preachinges and other instructions of Jesuites and Iesuited Popelinges that the Pope forsooth must perforce permit them to haue common Brothel-houses or Stewes so to satisfie their beastly inordinate carnall lustes I meane not heere to dispute whether sinne in some cases may be tolerated or noe I haue written of that subiect else where at large But this I meane for the good of the Reader and edification-sake to make it euident to the world that the Romish Papistes who glorie in their meritorious workes are the worst liuers vpon earth The Stewes are not sufficient to bridle the outrage of the inordinate carnall lust of the Saints at Rome but they must further haue a second Toleration or Dispensation for an Hospitall of Charitie forsooth called for the surpassing vertue thereof by the name of the holy Ghost The end of this Hospitall is this to keepe Whores and Whore-maisters from villanous and most cruell Murders Euery night one of that holy Hospitall whatcheth diligently and turning about a Wheele made for the purpose receiueth new borne Bastardes into their câ—stodie The Wheele is so artificially contriued that they can not know or see who bringeth the said Infant-bastardes The Children are curteously receiued haue vsage and education as if they were legitimate The Hospitall is very rich and well able to maintaine all that are brought thither It findeth moe and more able friendes then any other Hospitall More Landes and Goods are giuen to it then to any other And no maruell seeing all that the Romish Saintes doe giue to it is giuen for the maintenaunce and education of their beloued Bastardes When these Bastards come to yeares of discretion either sooner or latter as it seemeth good to the Fathers then they come to visite the sayd Hospitall and to see their owne Bastardes and for a worke of Charitie they make choyse of those whom they loue and like the best Will not such Holy workes of mercie merite Heauen condignely by Popish Fayth and Diuinitie it is approoued with great solemnitie But how will some say doe the Fathers know their owne Bastardes I answere that it is a thing very easie to be done For the Fathers and Mothers or some by their procurement doe hang about the neckes of their Bastardes speciall Tokens or Iewels by which they may know them an other day Which Tokens the Gouernours of the Hospitall by the Lawes thereof which they are sworne to obey obserue and performe must carefully from time to time keepe and see that they neuer be taken from their Neckes during their aboade in the sayd Hospitall This Storie I haue for this end heere inserted that the world may know the meritorious workes of the Pope Iesuites and other Romish Papistes The censure whereof I leaue to the iudicious and honest Reader The 11. Conclusion As it is true by the constant Doctrine of best Learned Popish Writers that the best Workers are not condignely meritorious of Eternall life without the Promise of God made to reward them So it is in like maner true also that albeit by reason of Gods Promise the Reward be iustly both giuen and expected yet neither doth nor can the sayd Promise in reâ— veritate and true estimation of the Worke and the Reward make the worke condignely meritorious of the same Reward Eternall glorie I euer vnderstand This Conclusion consisteth of two partes the former whereof is copiously prooued in the seuenth Conclusion afore-going The latter I prooue by many meanes and inuincible reasons First because a Promise although it make the thing promised to be iustly a kind of debt and so of iustice both required and expected neither doth nor can change the nature of the Worke or attribute any condignitie or worthinesse to the same Secondly because the Promise is freely made and farre exceedeth the worthinesse of the Worke. So sayth the popish Fryer John de Combis in these very wordes Deus nes punit citra condignum remunerat vltra condignum God punisheth vs lesse then we be worthy and rewardeth vs farre aboue our desertes So sayth Abbot Bernard in these expresse wordes Aeternam vitam nullis potes operibus promereri nisi gratis detur et illa Thou must beleeue that thou canst not merite eternall life with any
Workes vnlesse it be freely giuen of mercie See the same Bernard more at large in the sixt Conclusion So faith S. Austen in these most golden words Nec misericordia impedit veritatem qua plectitur dignus nec veritas misericordiam qua liberatur indignus Qua igitur sua merita iactaturus est liberatus cui si digna suis meritis redderentur non esset nisi damnatus Neither doth Mercie hinder the Trueth with which he is punished that so deserueth neither doth Trueth hinder Mercie which deliuereth him that is vnworthy of it How therefore can he boast of his Merites which is deliuered who if he were dealt withall according to his Merites should of necessitie be damned Thirdly because our best so supposed Merites are the free Giftes of God of his meere Mercie bestowed on vs. So sayth th'Apostle What hast thou which thou hast not receiued and if thou haue receiued it why boastest thou of it as if thou haddest not receiued it Againe the same Apostle prooueth our holy Father Abraham to haue been iustified by Grace not of Works If Abraham sayth he be iustified by Workes hee hath Glorie but not with God For what sayth the Scripture Abraham beleeued God and it was reputed to him for righteousnesse But to him that worketh wages is not imputed according to Grace but according to debt Yet to him that worketh not but beleeueth on him which iustifieth the wicked his Fayth is reputed to him for righteousnesse according to the purpose of the Grace of God Againe in an other place the same Apostle hath these wordes By Grace you are saued through Fayth and that not of your selues for it is the Gift of God not of Workes least any man should boast Againe thus Not of the Workes of iustice which we haue done but according to his Mercie hath he saued vs. That is it that S. Austen sayth in these most excellent words Cum Deus coronat merita nostra nihil aliud coronat quam munera sua When God crowneth our Merites he crowneth no other thing then his owne giftes Againe in these wordes Cui debetur vita aeterna vera iustitia est si autem vera iustitia est exâ—e non est desursuâ—n est descendens a patre luminum vt haberes eam Eternall life is true iustice to him to whom it is due But if it be true Iustice it is not of thy selfe it is from aboue descending from the Father of light that thou might haue the same Fourthly because our Sauiour him selfe telleth vs That when we haue done all the Good deedes which possibly she can doe then haue we done nothing in deed saue onely that which we were of duetie bound to doe Vpon which wordes the religious and learned Fryer Ferus giueth this commentarie Quantacunque N. bona feceris semper tamen maâ—ora vel saltem plura committis mala vt verissimè dicere possis te se ruum inutilem Hoc sanctus ille Iob inter flagella Dei agnoscens deplorat si inquit iustum me dâ—xero os meum condemnabit me How good so euer workes thou shalt doe yet thou alwayes committest either greater or at least mo euils so as thou mayest truely say thou art an vnprofitable seruant This holy Job lamenteth in time of his afflictions If sayth he I say I am iust my mouth shall condemne mee Againe the same Fryer Ferus hath these expresse wordes Non planè interijt Adam ille vetus vnde fit vt cum gratia sua Christus ad bona opera extimulat ipse Adam hoc est peruersa natura adijcit vel aliquid propriae complacentiae vel proprij commodi etc. Quo fit vt opus ipsum nunquam sit perfectum quamuis ex misericordia Dei non imputâ—tur pijs Old Adam is not yet wholly extinct whence it commeth that as Christ by his Grace prouoketh to Good workes so old Adam that is corrupt Nature either addeth some part of proper complacence or priuate commoditie the like Wherevpon it commeth that the Worke is neuer perfect although of Gods Mercie it be not imputed to the godly The same Fryer Ferus in an other place hath these expresse wordes Ob id Christus toties passionem suam praedixit vt penitus cordibus discipulorum infigeret vnde et ipsorum et nostra falus pendeat nempe in solo merito Christi non in operibus nostris Nos N. etiamsi omnia et faceremus aut pateremur ne pro vno quidem illoque minimo peccato satisfaceremus E Christi igitur merito salus nostra pendet huc igitur nunquam non respicienduÌ„ For that end did Christ so often foretell his Passion that he might deepely ingraffe in the heartes of his Disciples from whence both theirs and our Saluation commeth to weete from and in the onely Merit of Christ not in our owne Workes For wee although we should do or suffer all thinges yet could we not satisfie for any one Sinne no not for the least of all Our Saluation therefore dependeth vpon the Merite of Christ to which we must euer haue an eye Againe in an other place the same learned Fryer hath these words Quod nostra opera minus habeÌ„t id supplent opera Christi Imò sola opera Christi merita nostra Omnes N. iustitiae nostrae pannus menstruatae etc. What our workes want that Christes works doe supply Yea onely Christes workes are our Merites For all our Workes of righteousnesse are filthy Cloutes Fiftly S. Augustine auoucheth most constantly That without Gods mercie the best liuer on earth shall perish euerlastingly These are that holy auncient and great learned Fathers wordes Vae etiam laudabili vitae hominum si remota misericordia discutias eam Woe euen to the laudable life of man if without Mercie thou examine the same Sixtly because deuout Bernard sayth That the Sinne which maketh a diuision betweene God and vs can not be wholly taken away in this life Seuenthly because the graund Papist Aquinas whose Doctrine sundry Popes haue made Authenticall affirmeth resolutely That all the Good which man hath is of God and that therefore man can haue no Merite in Gods sight saue onely according to the presupposall of his holy Ordinaunce Eightly because the famous and learned Popish Schooleman Durandus auoucheth peremptorily That condigne Merite properly can not possibly be in any man Ninthly because the Popish Fryer and Byshoppe Angles euen in that his Booke which he dedicated to the Pope himselfe deliuereth this position for holsome and sound Doctrine viz. That mans Merites are altogeather vnworthy of eternall Glorie if Gods Promise be set apart Tenthly because Cardinall Bellarmine whose Doctrine to the Papistes is as Oraculum Apollonis telleth vs without stammering That man can not for his best Workes or Merites challenge any thing of God absolutely seeing all the goodnesse he hath commeth from
potest immutare dispensando et multo minus abrogando Conclusio est omnium Theologorum absque controuersia et potest breuiter probari quia ius naturale est immutabile et vt legitur in decretis naturale ius semper permanet In this kind of Decrees or Canons the Pope can change nothing by Dispensation and much lesse by Abrogation It is the conclusion of all Diuines without all controuersie and it may be proued briefely because the law of Nature is immutable as we read in the decrees the law of Nature is euer permanent Thomas Aquinas that popish Angelicall Doctor and canonized Saint whose writinges are to the Papistes as the holy Ghospels confirmeth the Doctrine of Antoninus and Victoria in these expresse words Sed praecepta Decalogi sunt de iure naturali ideo nec in eis nec in alijs prout vim eorum continent licet alicui homini dispensare But the preceptes of the Decalogue are of the law of Nature therefore no man can dispense either with them or with others that conteine and haue like force with them Thus much for the Consequence Now to his Consequent in Gods holy name That Lent-fast was in the primitiue as also in the auncient Church which twaine our Iesuite doth many times fondly confound free voluntarie and not commaunded by any Law I prooue many wayes First because the same time was not regarded or obserued a like in euery place Eusebius Caesariensis a very auncient and most learned Father and famous Historiographer hath these expresse wordes Neque de die tantum disceptatio est sed et de ipsa specie ieiunij Siquidem alij vnum sibi ieiunandum diem esse putant alij duos alij plures alij quadraginta horas diurnas et nocturnas computantes diem suum statuunt The difference is not only about the Day but also concerning the Kind of Fast For some thinke that they must Fast one day others that they must fast two others that they ought to fast moe dayes others appoint fourtie dayes reckoning both the houres of the day and of the night for one day Nicephorus is consonant to Eusebius in these expresse wordes Romani tres continuas habdomadas sabbathis et dominicis diebus exceptis ietunarunt Illyrici autem et cuncta Graecia Alexandria et Libya omnis Aegyptus et Palestina sex hebdomadibus ante festum Paschae ieiunium continuarunt quaedragesimam tempus id nominantes Alij rursus ante septem hebdomades ieiunare incaeperunt sicuti Constantinopoli et circum circa ad Phaeniciam vsque tribus tantum hebdomadibus quinos dies ex interuallo binis septamanis intermissis a cibis se abstinentes itidem quadragesimaÌ„ tempus tale vocarunt Montanistae vero duabus quos mihi demirari in mentem venit quomodo omnes isti in dierum numero sic variantes quadragesimam tamen ieiunij tempus vocent The Romans fast three whole weekes the Saterdayes and Sundayes excepted But the Illyrians and all Greece Alexandria and all Lybia Egypt and Palestine continue their Fast sixe weekes before the Feast of Easter naming that time Quadragesima or the Fast of Fourtie dayes Others began to Fast before Seuen weekes as at Constantinople and other places thereabout vntill Phaenicia fasting onely Fifteene dayes in three weekes by interuall with omission of the rest and yet giuing their Fast the same name Cassiodorus in the Tripartite Historie and Sozomenus in his Historie doe relate the same varietie in the selfe same manner Our latter Papistes perceiuing a grosse errour in the reckoning or supputation of Lent inuented a new no fortified Bulwarke For Pope Gregorie added Foure dayes in the beginning which they commonly call Clensing dayes to supply the want And yet haue they not the number as they doe desire For if the Sundayes be not in their computation as they neither are nor can be in very deed then haue they but a mingle mangle Lent If they be reckoned they surpasse their number by sixe dayes and consequently their number no way falleth iumpe These are the Popes expresse wordes as they are set downe in his owne Decrees Quadragesima summa obseruatione est obseruanda vt ieiunium in ea praeter dies Dominicos qui de abstinentia subtracti sunt nisi quem infirmitas impedierit nullatenus soluatur quia ipsi dies decimae sunt anni A prima ergo Dominica quadragesimae vsque in Pascha Domini sex hebdomadae câ—mputantur quarum viz. quadraginta dies et duo sunt ex quibus dum sex Dominici dies abstinentiae subtrahuntur non plus in abstinentia quam triginta sex dies remanent Verbi gratia Si per 365. dies annus voluitur deinde per triginta et sex dies aflligimur quasi anni Deo decimas damus Sed vt sacer numerus quadraginta dierum adimpleatur queÌ„ saluator noster sacro suo ieiunio coÌ„secrauerat quatuor dies prioris Hebdomadae ad supplementuÌ„ quadraginta dierum tollantur Id est quarta feria quae caput ieiunij subnotatur et quinta feria sequens sexta feria et sabbatum Nisi istos dies quatuor superioribus triginta sex adiunxerimus quadraginta dies in abstinentia non haberemus Iubemur auteÌ„ et ab omnipotenti Deo omniuÌ„ bonorum nostrorum decimas dare Lent must be kept with very great obseruation so as by no meanes the Fast in it be broken besides the Sundayes which are no part of the Abstinence vnlesse ones infirmitie hinder the same because the dayes thereof are the Tenthes of the yeare Therefore from the first Sunday of Lent vntill Easter there are by computation Sixe weekes in which there are Fourtie dayes and two from which while sixe Sundayes of abstinence are subtracted there remaine no moe in abstinence but sixe and thirtie For example sake If 365. dayes make a yeare and we afflict our selues sixe and thirtie dayes we then giue to God as it were the Tenth of the yeare But that the sacred number of Fourtie dayes which our Sauiour consecrated with his sacred Fast may be compleat Foure dayes of the weeke aforegoing are added for the supplement of the Fourty dayes That is to say Wednesday Thurseday Fryday and Saturday For if we ioyned not these Foure dayes to the other Sixe thirtie we could not haue a Fast of Fourtie dayes But we are commaunded of God omnipotent to giue Tythes of all our Goodes Thus discourseth Pope Gregorie Socrates in his Ecclesiasticall Historie doth liuely lay open to the Readers the varietie of Lent-fast These are the expresse wordes Ieiunia ante Pascha inuenire est aliter ab alijs custodiri Romani namque tres ante Pascha septimanas praeter sabbathum et dominicam continuas ieiunant Illyrici et tota Hellada et Alexandrini ante sex septimanas ieiuniuÌ„ ante Pascha ieiunant illudque quadragesimam vocant Reliquorum autem praeterea alij ante septem hebdomadas
hath bestowed almost one whole Leafe of Paper in the recitall of my wordes Transeat It is impertinent B. C. If he inferre against our Ceremonies as he doth because they were instituted since Christ though very auncient That they be rotten rags of the New religion What shall become of their Ceremonies which either be borrowed from vs or of farre latter date What can they be else but pil◠patches of Protestanisme rusty Ragges of the Reformed congregation Nay what must their Communion Booke it selfe be neuer heard of in the whole world till the late dayes of King Edward the sixt and drawen from our Portesse and Masse-bookes as the thing it selfe speaketh and their Geneua Ghospellers often cast in their teeth T. B. I answere first that our Jesuite vnawares giueth Poperie a deadly wound while he maketh popish Masse and the Oath which popish Byshoppes make to the Pope to be no weighty poyntes of Religion For they are within the compasse of the eleuen Chapters of which he writeth in this manner These Chapters I shall soone dispatch seeing they concerne not any weighty poyntes of Religion but Ceremonies and such like Secondly that seeing by Popish free graunt neither popish Masse nor the popish Oath be matters of any weight to which I for my part willingly agree it followeth of necessitie that the Pope is a most cruell Tyrant while he suffereth no Byshoppes to haue voyces in Councels but such as take that wofull Oath As also while he burneth with Fire and Faggot all such as will not adore the popish Bread-god in the Idolatrous popish Masse Thirdly that our Fryer Jesuite is still like himselfe that is a most notorious lyer while he chargeth me to tearme all Ceremonies instituted since Christ though very auncient to be rotten Ragges of the New religion For I am so farre and so free from this false and plaine Diabolicall accusation as I approoue all Ceremonies consonant to Gods word at what time soeuer the Church did institute the same None that shall duely peruse my Regiment of the Church can be ignorant hereof Nay I say further that the Jesuite is not able to bring any one sentence out of any one of all my Bookes which denyeth Authoritie to the Church to institute new Ceremonies at any time so the same be consonant to Gods word and profitable for the circumstaunces of time place and persons Yea the Iesuite confesseth within twentie lines before this false and heynous slaunder that this is the very doctrine which I teach But his witte is so besotted in fighting and bickering against the manifest trueth that he forgetteth what he writeth so soone as a new reason pricketh him for he had rather heape lyes vpon lyes and slaunders vpon slaunders then forsake and condemne their gainefull Poperie which is to him and his fellowes as was the Temple of Diana to Demetrius and the other Craftes-men Fourthly that we vse no Ceremonies in our English Church but such as are both agreeable to the holy Scriptures and of farre greater antiquitie then the time of Poperie which I oppugne Albeit I doe not absolutely condemne all Ceremonies this day vsed in the Romish Church but respectiuely as they are superstitiously vsed and too vnlawfull or at least ridiculous or vnprofitable endes For I willingly graunt that sundry Ceremonies now vsed in the Romish Church are thinges indifferent of their owne nature and that the same were not to be condemned if the superstitious abuse and wicked intentes for which they are done were wholly remooued from them Where I wish the Reader to marke attentiuely these my words Absolutely Respectiuely Fiftly that in our Communion Booke two thinges must distinctly be obserued and Christianly distinguished viz. the Essentiall and the Accidentall partes thereof Touching the partes Essentiall they are all and euery of them as old as is the written Word of God it selfe The Aduersaries are not able to giue any true instance against the same Touching the partes Accidentall they are all in like manner old in the thing it selfe though of later date in the modification of the thing Thus in playner tearmes All the accidentall partes of our English Communion booke if we respect the matter it selfe conteined therein are as old as the holy Scripture it selfe though of farre latter date if we respect the order and disposition of the same This my Answere is grounded vpon this doctrine of S. Paul Omnia ad aedificationem fiant Omnia honestè et secundum ordinem fiant in vobis Let all thinges be done to edifying Let all thinges be done decently and according to order Sixtly that our Communion booke is drawne from the holy Scriptures as is already prooued and from the old Romane Missals or Communion-bookes in the Purer age of the Church long before the time of idolatrous and superstitious Poperie which I in all my Bookes oppugne B. C. More then foure hundred yeares before the time of S. Gregorie the auncient Brytaines receiued the same manner of seruing God from the blessed Pope and Martyr S. Eleutherius that is in the Latin tongue Which appeareth first because venerable Bede reporteth that there was not any materiall difference betwixt S. Austen sent by S. Gregorie and the Brytaine Byshops saue onely in Baptisme and the obseruation of Easter Secondly for that certaine it is that they had also since S. Austens time the Masse in the Latin tongue But to thinke that if they had been once in possession of the seruice in their owne vulgar Language that they could haue been brought from that without infinite garboyles especially the opposition betwixt them and the English Saxons in auncient time considered or that if any such contention had fallen out that it could haue been omitted by the curious Pennes of our Historiographers it were great simplicitie once to surmise Wherefore what followeth but that they receiued that custome at their first conuersion which was within lesse then two hundred yeares after Christ And consequently that by Bels allowance and the common Computation of others it is sound Catholique and Apostolicall and not any Rotten ragge of a New religion as this Ragge-maister gableth And that on the contrary to haue the publique Seruice in the vulgar tongue is a New patch of Protestanisme fetched from Wittenberge or that Mart of Martinistes the holy City of Geneua T. B. I answere first that I haue prooued already in the sixteene Chapter aforegoing that in the primatiue and auncient Church the publique Prayers and diuine Seruice were euery where in the vulgar Tongue Secondly that the Latin tongue was then vulgar to all the Nations of Italy Spaine Germanie France Africa and other Countries of the West For in those dayes the Latin tongue was commonly spoken and vnderstood wheresoeuer the diuine Seruice was in Latine Which is plaine and euident by S. Austens Doctrine in many places of his workes Thirdly that if the