Sect. 1. The causlesse bitternesse of the Church of Rome against the Reformed Churches.

WE reade in the Ecclesiastical History when the ancient Christians at Antioch fell at variance a­mongst themselues: Theodo­ret sought by a fauourable report to allay the bitter­nesse of their Contention with these words: Both parts [Page 2] make one and the same Confes­sion of their faith. Theod. lib 3. Hist. Eccles. cap. 4. For both maintaine the Creed of the Nicene Councell.

The beautifull and sacred name of Truth, speakes peace to all: and that louely name of Peace, giues that sweet counsell to all Christians, which Abraham gaue to Lot: Gen, 13.8. Let there be no strife betwixt me and thee, for wee be bre­thren.

If the Church of Rome had loued Truth and Peace, without doubt the common bond of Christianity, and the Creed which is the generall Cognizance of our faith, would haue incited them to the like fauourable constru­ction of the Controuersies of this age, and the rather be­cause their owne learned [Page 3] Cardinall professeth;Bellar, de Ʋerbo Dei. l. 4. c. 11. Pri­mū & Nota Secundò. That the Apostles neuer propounded as Common Articles of faith; o­ther things then the Articles of the Apostles Creed, the ten Commandements, & some few of the Sacramēts because (saith he) these things are simply ne­cessarie and profitable for all men, the rest are such as a man may be saued without them.

But such is the nature of the malignant Church (and for that cause the Church of Rome is rightly deciphered by that name) that instead of qualifying the vnquench­able broyles, and intirely preseruing the seamelesse garment of Christ,Camp. 1. Rat. Jewel & Harding pa. 222. & 178. shee [...]rmes vs Heretiques, hell­ [...]ounds of Swinglius, Luthers whelpes, Turkish Hugenots, damned persons, and worse [Page 4] then Infidels; which vnchri­stian speeches dipt in lye and gall, giue vs iust cause to say with Austen: Quotidiana fornax nostra aduersariori­lingua. Aug. Confess. lib. 10. c. 37. Our daily for­nace is our aduersaries tongue.

It cannot bee denied that the reformed and the ancient Romane Church are two Si­sters, both descended from one and the same Catholike and vniuersall Mother of vs all, but when the world shall vnderstand that the Romish Sister hath lost her breasts, or at least-wise giueth her Children little or no sincere milke out of her two breasts the two Testaments: when the world shall plainely dis­cerne that shee doth daily practise spirituall fornication with the inhabitants of the earth, when it shall be wit­nessed by her selfe that her [Page 5] Sister hath kept her first loue and continued her ancient birth-right, from the time of the Apostles to the dayes of Luther, Will it not seeme a strange folly or a wilful mad­nesse to quarrell with her Si­ster, because she will not fol­low her vnknowne wayes, and go a whoring after her inuentions? If for no other cause yet for this alone, (be­cause she played the Harlot) her Sister might better iusti­fie a separation from her, then to retaine fellowship with her lewdnesse.

It is the counsell of the Prophet,Hos. 4.15.17. If Ephraim be ioy­ned to Idols, let him alone: If Israel play the Harlot, let not Iuda sinne. Babylon was a true Church, with which some­times the religious did com­municate, [Page 6] but after it was more depraued, the faithfull are commanded to go out of her, and for that cause Abra­ham was commanded to go forth of Caldea, wherein hee was borne, because the inha­bitants of the countrey were idolators: and the Hebrewes were led out of Egypt by Moses and Aaron, because the Egyptians were giuen to vaine superstitions; such is our departure from the Church of Rome, or rather from the errours of that Church that hath departed from her selfe, and for that cause; Non fugimus sed fuga­mur, we left her vnwillingly, not voluntarily, That we bee not partakers of her sinne, Reu. 18.4. and that wee receiue not of her plagues.

[Page 7]That saying of Erasmus was no lesse true then wittie: who being demanded of the Duke of Saxonie, what was Luthers capitall offence that stirred vp so many opposites against him, made answer: Luther had committed two great sinnes, for he had taken away the Crowne from the Pope, and had taken downe the belly of the Monkes: and sure­ly (setting aside the Popes Lordlines and the luxurie of Priests) it shall appeare there is no such cause why she should breathe out, Ana­themas, Curses, Excommuni­cations, with a Tradatur Sa­tanae: let her Sister be deliue­red to Satan: There is no such cause why shee should daily entertaine Iewes into her bosome, when a poore Chri­stian [Page 8] soule, a beleeuing Pro­testant may not approch to her sanctuary for feare of the Inquisition.

Nobis non licet esse tam di­sertos; The children of this world are wiser in their ge­neration then wee professe our selues to be. For as tou­ching the twelue Articles of the Apostles Creed which are the maine parts of the Christi­an Truth, Hoochers Ec­clesiasticall Politis. and wherein the Church of Rome doth still per­sist, we gladly acknowledge her to bee of the family of Iesus, (saith Hooker) and that which Saint Paul witnessed of the Israelites, that in one respect they were enemies, Rom. 11.28. but in another they were beloued of God: so likewise as concer­ning the word of God, and the Apostles Creed, we giue [Page 9] the Church of Rome her due, but in another respect as she hath created twelue new Articles, and coyned new ex­positions vpon the old, farre different from the doctrine of the Apostles, as she de­pends vpon customarie Te­nents which makes their chiefe claime by Tradition, as shee relyes vpon the Church for the last resolutiō of faith, as she maintaineth and practiseth manifest and manifold Idolatrie; as she de­rogateth from the high price of our Redemption, by ad­ding their owne merits and satisfactions to the Merits of Christ, as she aduanceth the Pope for the Lord Paramont aboue all that are called Gods; In these and many like respects we say her Tenure is [Page 10] meane and base, her Tenets are subiect to alienation, her Articles are euidences of an vnknowne Truth, her vn­written verities are prescrip­tions within the memorie of man, her Title is vsurpation, her confidence is presump­tion, her deuotion is super­stition, and shee her selfe a professed enemy to the Gos­pell.

Sect. 2. The occasion of the contention betwixt the Churches ori­ginally proceeded from the Romanists by their owne confession.

BVt before we enter into the debates and differen­ces of these times, it will [Page 11] not be amisse to looke backe and examine the cause of this great calamitie and distracti­on in the Christian Church, and to inquire by whom and what meanes this bitter con­tention is fallen out betwixt two Sisters; Cassander a lear­ned Papist tooke speciall no­tice that these two sisters were fallen asunder, euen to the diuiding of the houshold: hee obserued the Author of those fresh bleeding wounds, and accordingly as an eye­witnesse of those differences, protesteth openly that the fault is to bee layed vpon those which being puffed vp with vaine insolent conceits of their Ecclesiasticall power, Cassand. Consult. 56. & 57. proudly and scornefully contemned and reiected them which did right­ly and modestly admonish the [Page 12] reformation: If we shall fur­ther inquire of him: what re­medy to apply to such incu­rable diseases: he professeth seriously, that the Church can neuer hope for any firme peace vnlesse they begin to make it, which haue giuen the cause of that distraction. If we further presse him for his aduise how to procure that Peace from them which first occasioned the falling off, he replies and confidently assures vs, that this cannot be effected, vnlesse those which are in place of Ec­clesiasticall gouernment, would be content to remit some thing of their too much rigour, and yeeld somewhat to the peace of the Church, and hearkening vnto the earnest prayers and admonitions of many godly men, will set themselues to cor­rect [Page 13] manifest abuses according to the rule of diuine Scriptures and the Primitiue Church, from which they haue swerued.

Here is a plaine confes­sion of a learned Romanist, that many abuses are crept into the Romane Church; here is likewise an acknow­ledgement of a distempera­ture that proceedeth from the head (and we know when the head is distempered com­monly the whole body is out of order.) Now to recti­fie these abuses, he prescribes a Rule which is the holy Scriptures, and he sets before vs an ancient patterne for our instruction which is the Primitiue Church.

If the Scripture be the rule of Truth, and the ancient do­ctrine be the patterne of a [Page 14] true Church, how can our Religion bee charged with heresie, which professeth the Scripture to be the sole rule of faith, or how can it be iust­ly accused of Noueltie as de­riued from Luther, when it is a Canon published for the di­rection of Preachers and Pastors in our Church, (viz.) that they should neuer teach any thing as matter of faith religiously to be obserued, Jn lib. Can. dis. Eccles. Ang. cap. 6. p. 19. but that which is agreeable to the doctrine of the old and new Testament, and collected out of the same doctrine by the anci­ent Fathers and Catholique Bishops of the Church.

Let vs ascend higher and looke into former ages, and there let vs examine whether these two Sisters agreed in vnitie of doctrine in one and [Page 15] the same house.

It is reported of Redwald king of the East Saxons,Camdens Britannia Eng. pa. 465. that he was the first of all his Na­tion that was baptized and receiued Christianitie: but afterward being seduced by his wife: hee had in the selfe same Church (saith Bede) one Altar for Christs Religi­on, and another for sacrifices vnto diuels. Such was the state of the Romane Church especially in the ages after the diuell was let loose: there were some that did conse­crate themselues and their seruice to the right worship of God alone: others to the adorations of Saints and I­mages; there were some that did constantly adore the Cre­ator in his bodily presence in heauen: whilst others in the [Page 16] same Church did ignorantly worship the Creature in a consecrated host vpon the Altar: and thereupon Mi­chael Cecaenas Generall of the order of Franciscans, about 400. yeares past, obser­uing the different opinions of different members in the same Church, complained: There were two Churches, Mich. Cecae­nas contra Tyrannidem Papae. the one of the wicked sort flourish­ing in which the Pope raigned: the other of godly & good men, and this Church he persecuted.

This learned Friar by his discouerie of two Churches, shewes that long since there was a difference in Religion betwixt the two Sisters, and thereby he plainly intimates the different estate betwixt Papist and Protestant in the same Church; the maior part [Page 17] was subiect to the Pope, and that flourished and was visi­ble in the eyes of the world: but, saith the Franciscan, that part consisted of the wicked, and consequently was the malignant Church: the o­ther part was obscured and persecuted by the Pope, but (saith he) it consisted of the faithfull and true beleeuers, and consequently was the true Church.

I could ascend yet higher, and shew that the falling out of the two Sisters was about a husband; the one was con­stant to her first loue Christ Iesus the sole head of her Church; the other sought a diuorce from her husband, acknowledging the Pope to be the vniuersall head of all Churches: but I leaue this to [Page 18] a longer time and a larger Tract.

Sect. 3. Corruptions both in faith and manners confessed by the members of the Romane Church, and yet the refor­mation denyed by the Pope, and why, &c.

IF we looke vpon the latter ages, wee shall easily dis­cerne an alteration of Re­ligion by the complaints of Head and members in the same Church:Anno 1411. Dixit quòd ipse volebat vacare circa reformationē Ecclesiae, &c. Pope Alex­ander the fifth, in the yeare 1411. promiseth solemnly to intend the Reformation of the Church: and for that pur­pose to assemble the most [Page 19] learned of all Nations: yet nothing was performed: At the Councell of Senes in the yeare 1423. this proposition of Reformation was reuiued:Anno 1423. but withall it was adiourned de die in diem, Quaestorum abusus— quo­rum malitia ita quotidie magno fide­liū scandalo & querela deprehenditur vt eorum e­mendatione spes nulla re­licta videa­tur. Concil. Trident Sess. 21. c. 9. Bin. Cum multa iam siue tē ­porum vitio siue hominū in curia & improbitate irrepsisse vi deantur quaeà tanti sacrifi­cij dignitate aliena sunt. Concil. Tri­dent. Sess. 22. Decretum de obseruandis & euitandis &c. and the day of their reformation is not yet come. If we come nearer to these times: the Councell of Trent in Paul the thirds time complained of Indulgences, an Article of the Romane faith: That the Popes officers in collectings of mony for those Indulgences, gaue a scandall to all faithfull Christians which might seeme to be without all hope of remedy. They com­plained in general that there were many errors and corrup­tions crept into the Masse by the error of time and wicked­nesse of men: they confesse in [Page 20] particular, that Priests for co­uetousnesse and gaine made contracts and bargaines to say Masses for money: in so much it was obserued that the Priest alone said stragling Masses in a corner of the Church for a Tester at the re­quest of him that payed for them: Moulin of the Euchar. cap. 21. they confesse that wan­ton and lasciuious songs were mingled with the Organs and other Church musicke: Ab Ecclesijs vero Musicas eas vbi siue organo, siue cantu, lasci­uum aut im­purum ali­quid misce­tur, &c. Concil. Trid. ibid. Agrippa de vanit. Scien. cap. 18. and this is likewise complained of by their owne Agrippa: Hodie, &c. (saith he) At this day ob­soene and filthie songs haue their intercourse with the Ca­non of the Masse: and as con­cerning superstitious Cere­monies, as namely, the cer­taine number of their can­dels at their Masses, they confessed, they were first in­uented [Page 21] rather out of supersti­tious deuotion then true Reli­gion: Quorundam vero Missa­rum & can­delarum cer­tum numerū qui magis à superstitioso cultu quam à vera religi­one inuentus est, omninò ab Ecclesia remoueant Jdem ibid. neither did these men seeke a reformation in man­ners onely, but in the do­ctrine it selfe; they confessed that the Masse wherein the Priest and people did com­municate together was more fruitfull, Concil. Trid. Sess. 22. c. 6. Optaret sacro sancta Syno­dus, &c. they professed open­ly and wished vnfainedly that priuate Masse might be resto­red to the ancient custome, and the practise of the Refor­med Churches which com­municate ioyntly and seue­rally with Priests and people together. And as concerning Latine Seruice in their Church, although the coun­cell did not allow that at all times and in all places it should be celebrated in the vulgar tongue: yet they con­fesse [Page 22] that the Masse doth con­taine great instruction for the faithfull: Etsi Missa magnam cō tineai populi fidelis erudi­tionem non tamen expe­dire visum est Patribus vt vulgari lingua passim celebrar tur: quamobrem ne oues Chri­sti esuriant neue paruuli panem petant & non sit qui frangat ijs. Mandat san­cta Synodus Pastoribus & singulis curā animarum gerentibus vt frequentèr inter M [...]ssarū celebrationē vel per se vel per alios ex ijs qu [...]e in Missa legun­tur aliquid exponant, at que inter [...]e­tera sancti­ssimi huius sacrifi [...]ij my­sterium ali quod decla­rent. Sess. 22. c. 8. and therefore (say they) lest the sheepe of Christ should thirst: and the children should craue bread and none should be present to breake it to them. Mandat sancta Synodus, &c. The holy Synod commands all Pastors hauing cure of soules that frequently at the celebra­tion of the Masse either by themselues or by some others, to interpret and declare the mysterie of the Sacrament vn­to the people. How neare these men doe come to our do­ctrine who doth not per­ceiue? For touching p [...]inci­pall points of their doctrine: First, their great Coun­cell of Trent declares it for a point of faith, that the vse of Indulgences is most wholesome [Page 23] for the people: Bulla Pij quarti Ar­tic. 10. yet they confes­sed the scandall that came by them was very great, and without hope of reformati­on: their Councell accurseth all those that should hold priuate Masses vnlawfull: yet they wish they were restored to the custome of the refor­med Church, where Priest and people communicate to­gether: the Councell accur­seth all those that condemne the practise of the Romane Church, for deliuering the Canon of their Masse in a si­lent or an vnknowne tongue, and yet shee commands all Massing Priests to explaine and expound the meaning of those words deliuered in a silent and vnknowne man­ner.

From these and the like [Page 24] confessions of diuers errours in the Church,Decretum de Reformatione Sess. 22 cap. 9 Biniuus. the Bishops and Fathers of the Councell made a Decree for a Reforma­tion: the Pope himselfe cau­sed many Cardinals to as­semble and consider of the errors, and for the easier re­dresse they were comman­ded to bee proposed to the Pope and Cardinals in the Consistorie: and if you que­stion me who did hinder the reformation, I must say with Cassander, they were such who were puffed with Eccle­siasticall authoritie, and re­puted principall members in the same Church: Nicholas Scomberg by profession a Do­minican, by place a Cardinall, opposed the Reformation, and pressed the Pope and his Cardinals with these and the [Page 25] like reasons:Histor. of Trent li. 1. p. 83. Engl. It would giue an occasion to the Lutherans to bragge that they had enforced the Pope to make that Reforma­tion, and aboue all, it would be a beginning to take away not onely the abuses but good vses also, and so to endanger the whole state of Religion: for by the Reformation it would bee confessed that the things prouided against were deser­uedly reprehended by the Lu­therans which would bee a great abetting to their whole doctrine.

Sect. 4. Many learned Romanists con­uicted by the euidence of Truth, either in part or in whole, haue renounced Po­perie before their death.

HOw auaileable these reasons may seeme to hinder a reformation, I leaue to euery mans iudge­ment: yet sure I am the refor­med Churches haue done nothing in this, other then the former Councels had an­ciently decreed, and diuerse of their owne Church had formerly wished to be done; and I am certainly persuaded, were it not for feare of en­dangering the Romish Reli­gion [Page 27] (as the Cardinall right­ly obserued) our aduersaries would come nearer vnto vs in all the fundamental points that our Church teacheth: for looke vpon the Commu­nion in both kinds, and you shall find the Councell of Ba­sil about two hundred yeares since, did allow the Cup to the Bohemians vpon this condition:Genebr. lib. 4. Chronich. That they should not find fault with the contra­rie vse, nor seuer themselues from the Catholique Church: Looke vpon the restraint of Priests marriage, and you shall heare Aeneas Siluius, af­terward Pope Pius, giue his Royall assent with vs.Aeneas Sylu. de Concil. Basil. l. 2. As marriage vpon weightie rea­sons was taken from the Priests: so vpon weightie con­siderations it were wished to [Page 28] be restored. Looke vpon pri­uate Masses, and of this, saith Master Harding, Jewel & Harding ca Priuat Masse in Initio. the godly and faithfull people haue since the time of the Primitiue Church much complained: and for the better correspon­dence with vs in the greatest mysterie of our saluation: Looke vpon the Scriptures and you shall finde the Rhe­mist Testament translated into English, and this was done Importunitate Haeretico­rum (as they of Doway speake) by the importunitie of Heretiques: and to con­clude, they haue of late gran­ted a dispensation to some men & women also to reade the Scriptures, and this was done Importunitate Haeretico­rum by the importunitie of Heretiques.

[Page 29]It is no wonder that the poore widow in the Gospell did preuaile with the corrupt Iudge by importunitie, when such heretiques as wee are reputed to be, haue preuai­led by importunitie with such true Catholikes as they pretend themselues to be: yet if we looke but within the memorie of man, wee shall find that most of the Romish proselites did frequent our Church and diuine seruice for the first eleuen yeares of our blessed Queene Eliza­beth, L. Coke de Jure Regis Ecclesiastice fol. 34. neither was their com­municating with vs forbid­den by any lawfull Councell: and I am verily perswaded, That many at this day in the Church of Rome do assent to our doctrine that dare not communicate with vs open­ly [Page 30] in the Church: for I ap­peale to their owne consci­ences how many of them which are taught the do­ctrine of concomitance haue wished the restoring of the Sacramentall Cup to the lay people? how many with hands and hearts lifted vp, adore Christ Iesus in his bo­dily presence in heauen, when the consecrated bread is presented to them for reall flesh vpon the Altar? How many worship the inuisible God in Spirit and Truth, when they retaine the Ima­ges for memorie, for history, for ornament, not for adora­tion? How many doe smile at Indulgences and Pardons, at particular shrifts, at merrie Pilgrimages, at ridiculous and fained miracles, at diuine [Page 31] vertue ascribed to Medals Beads, Agnus Dei, and the like, which are termed godly deceits, and harmeles guiles to feed the ignorant? How many do preferre the lawful­nesse of Priests marriage be­fore the keeping of a Con­cubine,Grauius pec­care sacer­dotem si vxorem du­cat quam si domi concubi­nam foiseat. Coster. En­chirid. c. 15. propo. 9. although the contra­rie be the common doctrine of the Church of Rome? Lastly, how many for feare of vaine glorie, and by reason of the vncertaintie of their workes, do relye wholly vpon the merits of Christ Ie­sus? Shew mee that learned man that liueth a professed Papist in the Church of Rome, and dieth not a sound Protestant in this prime foundation of our faith.B. Gardiner. That Bishop who would not haue the gap of this doctrine ope­ned [Page 32] to the ignorant in time of his health, yet in the time of his sicknesse sets the me­rits of Christ in the gappe to stand betwixt Gods iudge­ment and his owne sinnes. And Cardinall Bellarmine who taught in time of his health that a man had a dou­ble right to the kingdome of God, part by his owne me­rits, part by the merits of Christ; Yet, I say, this stout and learned defender of his faith, concludes with a Tutis­simum, It is the safest way to relye wholly on the merits of Christ Iesus; and in time of his sicknesse when he was to render an account of his workes and doctrine:Et precor me inter sanctos & electos suos non vt aestimator meriti sed vt veniae largi­tor admitta [...]. Bellar. Test. pag 89. Ricard. Tapp. explic. artic. Theolog. Lo­uan. tom. 2. art. 8. in his last Will and his last words he sounds a retreate and beg­geth pardon at the hands of [Page 33] God: Not as a valuer of me­rits but as a giuer of mercie. And their owne Albertus Piggius who did bitterly in­ueigh against our Church and doctrine, especially in the point of Iustification, by reading of Caluins Instituti­ons, with a purpose to con­fute them in that very point,Controu. 2. tit. de Instito. fol. 50. became himselfe a Caluinist: neither was it his case alone, but Paulus Vergerius a Ro­mish Bishop,Episcopus Iu­stino-polita­reus. who in like manner began to write a booke against the Prote­stants which he intituled, Ad­nersus Apostatas Germaniae, against the Apostates of Germanie, after he had exa­mined their bookes, and weighed their arguments with a purpose to confute them, found himselfe taken [Page 32] [...] [Page 33] [...] [Page 34] and vanquished, and laying aside the hope of a Cardinal­ship which at that time the Pope intended him,Sleida. Com­ment. Relig. lib. 21. hee tra­uelled to Pola, where Germa­nus his brother a Romish Bi­shop was residing, and after much debate and conference had of the doctrine of Iustifi­cation, his brother also yeel­ded and protested against the Romish doctrine, and both with mutuall ioy and consent of minds professed and pro­claimed the Protestant faith to all beleeuers.

Sect. 5. Worldly pollicie and profit hin­ders the Reformation of such things which are alto­gether inexcusable in them­selues.

I Speake not this as if there were hope of a Refor­mation in the Romane Church: For when I consider that many opinions which formerly crept in the Church are now established for Ar­ticles of faith, when I consi­der that some of their points are so linked together, that the vnloosing of one is some­times the losse of all, when I plainely see vpon one point of faith (namely, one Purga­torie) [Page 36] Trentals, Masses, Diri­ges, Requiems, Prayers for the dead, the doctrine of Merits, works of Supererogation, In­dulgences, Pardons, Iubilies, the power of binding and loosing; since, I say, all these attend vpon the opening and shutting of Purgatorie, and this Purgatory is created a point of faith, and this faith is confirmed by Councels, meerly for the benefit of the Pope and Clergie. What hope can wee haue to get these golden keyes of Purga­torie from them? by what means can we procure them to exercise the facultie of shutting, as well as opening: the power of binding as well as loosing, when no man will giue mony to be bound, but to be loosed in Purgatory?

[Page 37]Againe when I consider the saying of Maldonat the Iesuite, daily practised by the Church of Rome against our Church and doctrine,Mald. Com­ment. in Ioh. 6.62. viz. Although I haue no other Au­thor for my exposition but my selfe, yet I allow it rather then Austens, Although his be most probable; because this of mine doth more crosse the sense of the Caluinists: When, I say, our Religion is directly and immediatly deriued from the Scripture, when our doctrine agreeth in the fundamentall points with Saint Austen, and the Fathers; when the Primitiue and Reformed Churches haue shakē hands together, is it not a meere malice to oppose a knowne ancient doctrine, and to make a league against God [Page 38] and his Word, against the true religion & her Church? They are base wits (saith Vi­ues) which are so affected, Ʋiues Lib. de causis art. corrupt. whereas ingenious minds and natures well giuen will rather seeke how true that is which they hold; then how they may defend it, making greater price of veritie then victorie: yet it cannot be denied that this is the common practise of the Romane Church; for other­wise what man in his right senses would take vpon him to be wiser then God, and in their Psalters leaue out the second Commandement, & hazard that heauie doome: Cursed bee he that addeth or detracteth from the least of these sayings? Reu. 22.18.19. What sense is there, that the Church of Rome should presume to al­ter [Page 39] Christs Institution, and take away the Cup from the Laitie, when it is confessed by their owne generall Councell,Concil. Con­stant. Ses. 13. that Christ did in­stitute the Cup for the people, and the Primitiue Church did continue it in both kinds? what reason can be alledged why an ignorant man should pray without vnderstanding, when the Apostle com­mands vs to pray with the Spi­rit, 1. Cor. 14. and to pray with the vn­derstanding also? What dis­cretion should leade men to inuocate Saints and Angels, when the Apostle doth make this vnanswerable question: How shall they call vpon him in whom they haue not beleeued? Rom. 10.14. What confidence and assu­rance of humane frailtie should cause them to leane [Page 40] to leane to a broken staffe of their own merits, when they may safely relye vpon the sole merits of Christ Iesus? What madnes is it to adore a peece of bread, which de­pends vpon the intention of another man, seeing his in­tention may faile and cause flat idolatrie in the worship­per; when they may safely & certainly adore Christ Iesus sitting at the right hand of the Father? What stupiditie is it to worship a picture, the worke of mens hands, and to aduenture idolatry vpon nice distinctions; when without danger they may worship the true God in Spirit and truth, Ioh. 4.24. as he will be worship­ped? Lastly, what foolishnes is it for man to relye vpon the Church which is the au­thority [Page 41] of man that may erre, when he may build vpon the infallible rule of Gods word, which is agreed on all hands that cannot erre? If men for aduantage of their cause, or for their owne preferment, will by shifts and cauils turne the necks of Scriptures and Fathers cleane about, and wrest them to their owne side, let them beware of their example who could not be­leeue, or if they did beleeue, durst not confesse Christ, Be­cause they sought the praise of men more then the praise of God! Ioh. 5.44.

Sect. 6. The common pretence of our Aduersaries refusing Re­formation, because we can­not assigne the precise time when errours came in; Re­futed.

HOw farre the Church of Rome stands guilty of this crime, I wil not take vpon me to censure; but sure I am they are so far from reforming the abuses and er­rors in their Church, that they will not acknowledge their points of doctrine to be errouious, vnlesse we can as­signe the time, and point at the persons who first broa­ched them. Now since we are [Page 42] all eye witnesses that the er­rors of the Romish Church are at this day so notorious, that a very child may repre­hend them; it were more fit (as I conceiue) to redeeme the time by correcting those errors that crept into the Church, then to enquire af­ter times and persons which are not in their hands?

If a man be sicke of a Con­sumption, wil he refuse helpe of the Physitian, except he can resolue him whether his Lungs or his Liuer were first infected, and shew the time when, and the occasion how his body grew first distempe­red? When an house is ready to fall, men doe not stand to enquire what post or princi­pall did first decay, or the time when the raine did first [Page 44] begin to rot it, but they seeke to amend that which is most ruinous, and support that part which is most subiect vnto falling: If you will haue a more familiar example,Obsecro in­quit cogita quomodò huc me liberes non quomodo hûc cecide­rim quaeras. Aug. Epist. 29. S. Austin will giue you one, A man (saith he) fals into a pit and cals for helpe, hee that should lend him his hand for present reliefe, fals to asking him this question; Quomodo hîc cecidisti? How didst thou fall in here, but heare what answer he makes him: I pray aduise me how I may come out, neuer aske mee the question how I came in.

Mat. 13.In the parable of the Sower, Christ himselfe giues a ful answer to those imperti­nent demands: he tels vs that the Thiefe sowed the tares in the night time when all were [Page 45] asleepe,Dormientibus hominibus. and from this para­ble common reason will foorthwith conclude; If all were asleep, how could those of the house see him? if they did not see him, how could they produce him? Now as the Thiefe came at vnawares and in the night season when there was none so much as dreamt of him:Mat. 24.43. so likewise of this be sure (saith the Euan­gelist) if the good man of the house knew at what watch the Thiefe would come, he would surely haue watched: and then certainly he would haue told the time and the person.

The doctrine that wee complaine of is a mysterie of Iniquitie, Jniquitas sed mystica (i.) pietatis nomi­ne palliata. it is a mysterie cloked with the name of pietie; and wee know mysteries are se­cret, and haue close and pri­uate [Page 46] working; they work not openly and publiquely, but by decrees leasurably, cun­ningly, and warily to auoide discoueries; And as Tares sowne in good ground being but a small seed, lye long co­uered and hidde in the earth before they appeare, after they appeare they grow to a­nother shape, and so multi­plie in the seed sowne; such is the condition of errors sow­ed in the Church: first, it is an opinion broached by some priuat man, and happily with a good intention, then by ad­dition becomes an error of some one, or few, which at first is not easily espied, or not much regarded: after­ward it gathereth strength, and multiplyeth it selfe into diuers parts and members of [Page 47] the body, and so by continu­ance becomes a knowne er­rour, and then the seruant makes complaint to his Ma­ster: Sir, didst thou not sow good seed in thy field, from whence then hath it Tares? but which is most obserua­ble, the husbandman did not espie the tares vntill they had almost choked the good corne.

Wee say therefore that in the Primitiue Church when any heresie did arise, that en­dangered the foundation, such as was the heresie of the Arrians, of the Pelagians, of the Donatists, and the like, the first Authors were obserued, the times were knowne, the place was pointed at, and forthwith demissarie and te­stimonicall letters were writ­ten [Page 48] (which were then in vse) and were sent to all the parts and sound members of the Catholique Church, by which publique notice, the steale-truth was discouered, and after publication of his heresie, the partie was re­pressed and excluded from the communion of the whole Church; and in this altera­tion or change of doctrine: Bellarmines reason may take place;Bellar. lib. 4. cap. 5. that is, in euery great and notorious mutation there may be obserued the Author, the time, and the place, the be­ginnings, increasings, and resistance made against it: but the change of Romish do­ctrine was otherwise, it was like the cokatrise egge along time in the shell, before the Cokatrise did appeare, it was [Page 49] a secret Apostasie, a falling away from the Truth which was caused at the first by an error stole into the Church: Sensim sine sensu, vnsensible and vnawares; and therin ap­peares the difference betwixt open heresie and secret A­postasie. The open heretique visibly and professedly in a time knowne by a person named, with a doctrine pub­liquely professed, proclaimes his heresies against all true Catholiques; The secret A­postata closely and warily in the time of darknesse when the husbandman is asleepe, vnseene and vnawares scat­tereth his seed, the one is ea­sie to bee discouered and knowne both for time and person, because he worketh openly in the day, the other [Page 50] scarcely to be discouered, be­cause hee worketh onely in the night.

It is an vndeniable truth, that some opinions were con­demned in the Primitiue Church for erronious and superstitious, which now are established for Articles of faith in the Roman Church, to giue an instance: S. Au­stin complaines that in his time the rude sort of people were intangled with super­stition,Noui mul­tos sepulchro­rum & pi­cturarum a­doratores sed illud admo­neo vt Ca­tholicae Ec­clesiae male­dicere desi natis vitupe­rando mores hominum quos & ipsa condemnat & quos corrige­re studet. August. de Moribus Ec­cles. Cathol. lib. 1. cap. 34. euen in the true Church. I my selfe (saith he) know many that are worship­pers of Tombes and Pictures, whom the Church condemneth, and seekes euery day by cor­rection to amend them as vn­gratious children. This holy Father complaines of some people in his daies which be­came [Page 51] superstitious in wor­shipping of Images, whom the Church did then con­demne as corrupters of true Religion, the authors of this error, hee nameth not, the time when it began, hee sheweth not, notwithstan­ding we are all eye witnesses that this corruption hath got the vpper hand, and that which was then condemned by Saint Austin and the Church for superstition, was confirmed foure hundred yeares after; by the second Councell of Nice for Catho­lique doctrine, and is now de­creed by the Councell of Trent for an Article of faith.

Hee that gaue first a Pri­macy of order to Saint Peter, did neuer intend a primacy of power to the Pope, and [Page 52] yet we see the Pope hath ob­tained it: he that made pi­ctures of Saints for memory, for historie, for ornament, did litle dream that the works of his hands should be worship­ped, and that worship should bee decreed for an Article of faith; and yet we see it is so established in the Church of Rome. He that in testimonie of the resurrection, and out of humane affection, com­mended the memory of dead soules vnto God, did neuer dreame of Purgatorie, & yet we see Purgatory is become a point of faith, and made a gainefull marchandize in the Papall sea: He that stirred vp men to charitie and works of pietie, did neuer intend to make works copartners with faith in our Iustification, and [Page 53] yet wee see this doctrine is stoutly iustified by their Pro­selites: He that instructed the Minister at the time of the Sacraments, religiously and carefully to intend that part of Gods seruice in the time of the ministration, did little dreame that the Ministers in­tention should make good or make voide all the seuen Sa­craments, and yet we see this is the Tenet of the Romish doctrine. The intention no doubt of many opinions in the first founders was good,Ferus An­not. in Iud. C [...] 8. Colon. 1571 Duplex, &c. Exemplo sint sesta, ceremo­niae, Imagi­nes Missa Monasteria, &c. Nihil hominis eâ intentione institutum fuit quâ nunc habētur, &c. but the application is now amisse; for the housholder made good Lawes, but the enemy added a Glosse: There was a double sinne in Gedeon (saith Ferus) both in that hee made an Ephod contrary to the word of God, and in that seeing [Page 54] the abuse thereof hee tooke it not away; now who seeth not that the like happeneth to the Church? How many things did the Saints ordaine with a good intent, which we see at this day changed, partly by abuse, and partly by superstition. The Feasts, Ceremonies, Images, Masses, Monasteries, and the like, none of them were institu­ted in that sort at first, as now they are vsed, and yet we Ge­deons hold our peace, they take not away the abuse, they take not away the superstitions. This complainant was a Friar, and a member of the Romane Church; he tels vs that Masses, and Monasteries and Images are all different from the meaning of the first founders, yet neuer tels vs of the times nor Authors that [Page 55] first changed them: Now if the Reformed Churches should haue declined a refor­mation, because they could not assigne the time and Au­thors of those errours, who seeth not but they had fallen into the sinne of Gedeon, who in seeing the abuse tooke it not away? Nay more, those Romanists which made great search and inquirie to know the time and Authors of their errors, although they professe they cannot precise­ly set downe their first begin­nings, yet ingeniously con­fesse an alteration of diuers Tenets in their own Church;Marius de Schism. & Concil. part. 3. ca. vlt. The restraine of Priests marri­age, to say precisely when it came in (saith Marius) I can­not tell, although I haue most diligently enquired after it. [Page 56] Concerning Prayer in an vn­knowne tongue,Mirumin hac re quam Ec­clesiae muta­ta sit consue­tudo Eras. in 1. Cor. 14. It is to bee wondred how the Church is al­tered in this point (saith Eras­mus,) but the precise time he cannot tell: The Communi­on in one kinde when it got first footing in the Church,Greg. de Val. de legit. vsu Euchar. c. 10. Minime constat, it doth not ap­peare saith Gregorie de Valen.

Now if these men could haue prooued their doctrine originally from the Scrip­tu [...]es, they should not haue needed to inquire of vs for the first Authors of their do­ctrine; for I am confident be­yond all beliefe, if forbidding of Marriage had beene the doctrine of Christ which S. Paul termeth the doctrine of diuels: 1. Tim. 4.1. If Prayer in an vn­knowne tongue had beene taught and commended by [Page 57] the Apostle Saint Paul, as on the contrary it was forbidden and condemned in his first Epistle to the Corinthians; If the Communion in one kind had beene instituted by Christ as the contrary was, to wit, in both kinds; If these points, I say, had beene deri­ued from the word of God; or had they alwayes beene re­ceiued as Apostolique Tradi­tions in the Church, the be­ginning and the Author of their Tenets had beene easi­ly knowne, and then they might haue beene published out of certaine knowledge both for time and person: and as touching this and the rest of straw and stubble which the Church hath added to her building, it is manifest by the Testimonies of our ad­uersaries [Page 58] that there was a knowne time when those Te­nets were not certainely knowne, and generally recei­ued in the Romane Church.

The Marriage of Priests was not altogether forbidden till the time of Gregorie the se­uenth (saith Polidore) and this was aboue a thousand yeares after Christ: The number of seuen Sacraments was not ex­presly defined till the dayes of Peter Lombard (saith Cassan­der) and this was 1140. yeares after Christ.Bellar. de Euch. lib. 3. cap. 23. The do­ctrine of Transubstantiation was not receiued for a point of faith till the Councell of Late­ran (saith Scotus) and this was aboue 1200. yeares after Christ. The power of Indul­gences extended to soules in Purgatorie was first decreed by [Page 59] Boniface the eighth, (saith A­grippa) and this was 1300. yeares after Christ. The Com­munion in one kind began to be generally receiued but a little before the Councell of Constance (saith Gregorio de Valentia) and this was almost 1400. yeares after Christ.

Sect. 7. The Pedegree of the Romish faith drawne downe from the ancient Heretiques, and the Protestant faith deriued from Christ and his Apostles

BVt since these men are so inquisitiue to know of vs the first Authors of their Religion; I wil tel them of their Predecessors, and [Page 60] giue them a short Pedegree both of their Romane faith, and our Protestant doctrine, that it may appeare from whom they and we are line­ally descended: and first tou­ching the succession in per­son and doctrine. I will exa­mine it, Ordine retrogrado, and ascend vpward.

Latin Ser­uice. Latin seruice and prayer in a strange tongue came into the Church by Pope Vitalian, (saith Wolphius) and this was about the yeare 666.Wolphius Lect. Memo­rab. Centena­rius septim p. 189. if we as­cend higher the Heretiques, Osseni taught in the first ages There was no need to make a prayer in a knowne tongue, Epiph. heres. 19. saith Epiphanius. If you will ascend to the Apostles time, and claime Antiquitie in the highest degree, there were certaine Iewes (saith Am­brose) amongst the Grecians, [Page 61] [...]s namely, Ambr. Epist. 1. ad Cor. c. 14. the Corinthians who did celebrate the diuine Ser­uice and the Sacrament, some­times in the Syriacke, and most commonly in the Hebrew tongue, which the common peo­ple vnderstood not; For which cause Saint Paul wrote that whole Chapter of the foure­teenth to the first of the Co­rinthians, which is wholly and flatly deliuered against the Prayer and Seruice in an vnknowne tongue. Here you haue the Romish succession in doctrine & person deriued frō Iewes & Heretiques: here is our Protestant doctrine de­riued from S. Paul the Apo­stle: Pray with the spirit, Pray with the vnderstanding also.

The doctrine of Transub­stantiation was first decreed at the Councell of Lateran, Transubstā tiation. [Page 62] about foure hundred yeares agoe: if we ascend higher, it was set afoot by Damascen and Epiphanius, for bringing in the worship of Images at the Councell of Nice; If we looke further, it was practi­sed by the Helcesaitae, Helcesaitae duplicem Christum fa­ciunt, alium suprà alium infrà. Theo­doret. which feined a twofold Christ, one in heauen, another in earth: like the Masse Priests who admit one body with all his dimen­sians and properties in hea­uen, another body in the Sa­crament, which hath no pro­perties of a true body. If we looke higher, it was deliue­red by Marcus the Heretique who by his inuocation ouer the Sacramentall Cup,Ireneus li. 1. c. 9. cau­sed the wine to appeare like bloud: if you will looke into the Apostles time, the first Authors were those disciples [Page 63] that beleeued the grosse and carnal eating of Christs flesh which murmured against him and forsooke him. Here is their succession in doctrine and person, deriued from Ido­lators, from heretiques, from Capernaites. Here is our faith deliuered at the same time by Christ himself:Ioh. 6. The words I speake are spirit and life.

The Popes Supremacie was confirmed at the Coun­cell of Trent, The Supremacie. and the Coun­cell of Lateran: if we ascend higher, it was first granted by Phocas the bloudy Emperour to the Bishop of Constanti­nople 600. years after Christ,Ʋrspergensis in Phocas. fol. 149. if they claime Antiquitie from the time of the Apo­stles, the Gentiles were their first founders and benefa­ctors: For (saith Christ) the [Page 64] Kings of the Gentiles exercise Lordship ouer them, Luk. 22.25. and they that exercise authoritie vpon them are called benefactors. Here is their succession in doctrine and person, deriued from bloud-suckers and Gen­tiles, in vsurping right ouer Kings and kingdomes in things spirituall, in things temporall; here is our recei­ued doctrine from Christ himselfe,Mat. 20 26.27. Whosoeuer will be great among you let him bee your Master: and whosoeuer wil be chiefe among you let him be your seruant.

Worship of Images.The worship of Images was decreed at the second Councell of Nice, almost 800. yeares after Christ: but if you claime Antiquitie (because it is a point of faith)Jraeneus lib. 1. cap. 23.24. Iraeneus tels vs the Basilidians and [Page 65] Carporatians in the Primitiue times did worship Images, and professed they had the Image of Christ made by Pi­late; Here is their succession in doctrine and person, deri­ued from the heretiques Basi­lides and Carporates, here is ours deriued from the do­ctrine of Saint Paul, Rom. 12.3. from the lesson giuen by Saint Iohn, 1. Ioh. 5.21. and from the mouth of God himselfe,Deu. 4.15.16 Thou shalt not make to thy selfe any grauen Image, &c.

The Communion in one kinde was decreed at the Councell of Constance aboue 1400. yeares after Christ:The Cōmu­nion in one kind. yet if you stand vpon Anti­quitie, because it is an Article of faith:Leo Serm. 4. de Quadra­ges. Pope Leo tels you the Manichees, a sort of he­retiques, in his time vsed the [Page 66] Sacrament in one kinde, viz. in bread onely: if you ascend to the time of the Apostles, the Nazarites (saith Bellar­mine) had made a vow not to drinke wine, Non est cre­dibile Na­zareos contrà votum suum bibisse deca­lice, nec tamē credibile est eos omninó à communione abstinuisse Bellar. Apolog. contr. praefat. Regis monitorium B Andr. c. 8. fol. 188. and therefore in all likelyhood they tooke Sacra­ment in bread onely: here then is their succession in person and doctrine, deriued from Nazarites and heretiques; here is our doctrine taught by Christ himselfe, and so commended to our Church,Mat. 26.27. Drinke ye all of this.

Againe, looke vpon their Inuocation of Saints and An­gels, August. ad quod vult Deum. c. 39. and you shall finde their founders were the heretiques Angelici: Looke vpon their doctrine of merits and works of Supererrogation, Isid. Etym. li. 8. cap. de h [...]e­res. Christ. and you shall see their first Authors were the Cathari, the Puri­tans: [Page 67] Looke vpon their [...], their worship giuen to the blessed Virgin, and you shall discerne the Collyridian heretiques (which Epipha­nius termes Idolators) were their first leaders:Epiph. heres. 79. Looke vp­on their restraint of Priests Marriage, and you shall ob­serue that the heretique Ta­tianus and the Maniches were their Predecessors,Epiph. heres. 46. and forbad Marriage in Sacerdo­tibus, in their Priests: These and the like errors taught in the Church of Rome, either lineally descended from the aforesaid heretiques, or at leastwise haue neere affi [...]itie with their adulterate issue. And if I haue failed in calcu­lating the right natiuitie of their ancient doctrine, yet sure I am they are vtterly de­stitute [Page 68] of a right succession in person and doctrine from the Apostles and the ancient Fathers of the Primitiue Church: as shall appeare by many testimonies of the best learned amongst themselues.

Sect. 8. The Testimonies of our Ad­uersaries touching the An­tiquitie and vniuersalitie of the Protestant faith in generall.

IN the meane time I will call the Church of Rome for a witnesse to our cause, and if she do not plainly con­fesse the Antiquitie of our Tenets, and the Noueltie of her owne. If she herselfe do [Page 69] not proclaime the vniuersali­tie of our faith: if she do not confesse that we are both in the more certaine and safer way in the Protestant Church, I will neither refuse the name, nor the punish­ment due to heresie.

He therfore that shall que­stion vs where our Church was before Luther, let him looke backe into the Primi­tiue Church; nay let him but looke into the bosome of the present Romane Church, and there he shall find and con­fesse, that if euer Antiquitie and Vniuersality were marks of the true Church, of right and necessitie they must be­long to ours.The Creede of the Apo­stles, Nicene Councell, Athanasius, Piu [...] the fourth. Looke into the foure Creedes which the Church of Rome professeth, and you shall finde three of [Page 70] those Creeds are taught and beleeued in our Church, and these by our aduersaries con­fession were instituted by the Apostles and the Fathers of the Primitiue Church, not created by Luther. Looke in­to the seauen Sacraments which the Church of Rome holdeth, and you shall ac­knowledge that two of those Sacraments are professed by vs; and these by our aduersa­ries confession were institu­ted by Christ, not broached by Luther. Looke into the Canon of our Bible, and you shall obserue that 22. books of Canonicall Scripture which our Church alloweth, were vniuersally receiued in all ages, and are approued at this day by the Church of Rome, for Canonical Scrip­ture [Page 71] not deuised by Luther. Looke into the first seuen generall Councels, and you [...]hall confesse, that the first 4. generall Councels are rati­ [...]ed by our Church and Acts of Parliament,Eliz. 1. not called by Luther. Looke into the Tra­ditions of the Church, and you shal see and confesse that all the Apostolicall Traditi­ons which were vniuersally receiued, and which the Church of Rome confesseth at this day to bee Apostoli­call, are descended from the Apostles to vs, not deriued from Luther. Looke into our booke of Common Prayer, and compare it with the an­cient Lyturgies, and it will appeare the same formes of Prayer (for substance) were read and published in a [Page 72] known tongue in the ancient Churches, not broached by Luther. Looke into the ordi­nation & calling of Pastors, and it will appeare that the same essentiall forme of ordi­nation which at this day is practised in our Church, was vsed by the Apostles & their successors, not deuised by Lu­ther. If therefore the three Creeds, the two principall Sacraments of the Church, the 22. bookes of Canoni­call Scripture, the first foure generall Councels, the Apo­stolique Traditions, the an­cient Lyturgies, the ordina­tion of Pastors: If, I say, all these were anciently taught and vniuersally receiued in all ages in the bosome of the Romane Church, euen by the testimonies of our aduer­saries [Page 73] themselues, it is but a silly and senslesse question to demand of vs where our Church was before Luther.

The positiue doctrine which we teach is contained in a few principall points, & those also haue Antiquity and Vniuersality with the Consent of the Romane Church: The points in controuersie which are sub Iudice, in question, are for the most part, (if not) all additions to the Church, and certainely frō those additions and new Articles of faith, the question doth truly and pro­perly result vpon themselues: Where was your Church (that is) Where was your Trent do­ctrine and Articles of the Ro­mane Creed receiued de Fide before Luther?

But admit our doctrine lay [Page 74] inuolued in the bosome of the Romane Church (which no Romanist can deny) I say admit it became hidden as good corne couered with chaffe, or as fine gold ouer­layed with a greater quanti­tie of drosse, was it therefore new and vnknowne, because Poperie sought by a preuai­ling faction to obscure it? was there no good corne in the Granary of the Church, because till Luthers dayes it was not seuered from the chaffe? no pure gold because our aduersaries would not re­fine it by the fire of Gods word? If the chaffe and drosse be ours, or if our Church sa­uour of nothing but Nouel­tie and heresie, (as some of these men pretend) let them remoue from the bo­some [Page 75] of their owne Church, that new and hereticall do­ctrine which they say was neuer heard of before Lu­ther, and tell mee if their Church will not prooue a poore & senslesse carkasse, & a dead body without a soule. Take away the three Creeds which we professe, our two Sacraments, the 22. bookes of Canonicall Scripture, the Apostolicall Traditions, the foure first general Councels, and tell me (such light chaffe & new heresies as they how stile them, being remoued) if their twelue new Articles, their fiue base Sacraments, the Apostolicall Scriptures, their vnwritten verities and Traditions will make a true visible Church.

It is true that wee denie [Page 76] their additions there (aliquod amplius) because they are grounded on humane autho­ritie, and want the founda­tion of the Scriptures, wee denie Purgatorie, Inuocation of Saints, Works of Supere­rrogation, worship of Ima­ges, and the like: and if our Religion be therfore termed Negatiue for deniall of those things, who sees not but for the like reason they them­selues wil stand guiltie of the same aspersion? Do not they denie the substance of bread after Consecration? doe not they denie the Scriptures to the Laitie? Marriage to the Priests? the Cup to the Lay people? the Supremacie to their Soueraigne in his own dominions? and may not we for these and the like reasons [Page 77] protest against them, that therfore theirs is a Negatiue Religion?

But that the world may know wee obtrude not these things by way of recrimina­tion, it shall appeare by their owne confession, the Traditi­ons which we deny, are decli­ned by the best learned a­mongst themselues. Nay more, they doe not onely ac­knowledge those things which we hold, but the most ingenious of them are asha­med also of those additions which wee denie: As for in­stance, we charge them with the worship of Images, they denie it, or leastwise excuse their manner of adoration; but they condemne not vs for not worshipping: We ac­cuse them for praying in an [Page 78] vnknowne tongue, they ex­cuse it, that God knowes the meaning of the heart: but they do not condemne vs for praying with the spirit and with vnderstanding. Wee condemne them for adoring the elements of bread and wine in the Sacrament, be­cause it depends vpon the in­tention of the Priest: they ex­cuse it,Jnnocentius the third, A­doro te si tu es Christus. that they adore vpon condition, If the consecrated bread be Christ, but they doe not cōdemne vs for adoring Christs reall body in hea­uen: we accuse them for ta­king away the Cup from the Lay people: they excuse it, that it was not taken vp by the Commandement of the Bishops, Coster. En­chirid. de commun. sub vtra (que) specie. Anno 1414. but it crept in, the Bishops win­king thereat (saith Costerus) but they did not condemne [Page 79] vs for following Christs ex­ample, and receiuing in both kinds. Lastly, we accuse them for their priuate Masses, con­trarie to Christs institution and the custome of the Pri­mitiue Church;Harding in B. Jewel, ca. Priuat Masse they excuse it, That it is through their own default and negligence, where­of (saith Master Harding) the godly and faithfull people, since the time of the Primitiue Church, haue much complai­ned: and which is remarkable and comfortable to all belee­uing Protestants, we charge them with flat idolatrie, in the adoration of the Sacra­ment, in Reliques, in Saints, in Images, and howsoeuer they excuse themselues, in distinguishing their manner of adoration: yet, I say, to our endlesse comfort be it spo­ken, [Page 80] they cannot charge vs in the positiue doctrine of our Church, no not with the least suspition of idolatrie.

Sect. 9. The testimonies of our Aduer­saries touching the Prote­stant and the Romane faith in the particulars.

Sect. 10. The Testimonies of our Ad­uersaries touching the in­fallible certaintie of the Protestant faith, and the vncertaintie of the Romish.

OF what strength and force is truth, it ap­peares by this, that she extorts a full and ample testimony of her doctrine from her sworne enemies, and yet for further proofe of our cause, I will giue another summons to the prime men euen of their grand Inquest, who, without partialitie, will testifie in our behalfe, that our Church is built vpon a more stable and sure founda­tion then the Papacie, and [Page 235] that our doctrine is more fruitfull and profitable, and euery way more safe and comfortable for the beleefe of euery Christian, and the saluation of the beleeuer.

Touching the certaintie of faith, it is Bellarmines con­fession,Bellar. de Jnstit. lib. 3. cap. 8. None can be certaine of the certaintie of faith that hee doth receiue a true Sacra­ment, for as much as the Sacra­ment cannot be made without the intention of the Minister, and none can see another mans intention. This confession being layed for a positiue ground of their Religion, the Church of Rome hath ouer throwne in one Tenet all certaintie of true faith; To begin with the Sacrament of Baptisme: If the Priests in­tention faile (by their do­ctrine) [Page 234] the Insant is not bap­tized, he is but as a Heathen out of the Church, and con­sequently in the state of dam­nation. Looke vpon their Sa­crament of Orders, it is the confession of learned Bellar mine: Bellar. de Milit Eccles. ca. 10. ad secundum. If we consider in Bishops their power of Ordination and Iurisdiction, we haue no more then a Morall certaintie that they are true Bishops; and there he giues the reason for it, Because the Sacrament of Orders depends vpon the In­tention of the ordeiner. Looke vpon the Sacrament of Ma­trimony, and of this there is no certaintie, because it doth depend vpon the Intention of the Minister, and if he faile in his Intention at the time of solemnization, the marri­ed people liue all their dayes [Page 236] in adulterie: so that by their owne confession there is no certaintie of Christianitie by Baptisme, no certaintie of their Sacrament of Orders, and consequently no cer­taintie of succession in per­son, (which they so much magnifie in their Church:) besides if in the whole succes­sion of Popes and Pastors, the Intention of any one Priest did faile either in Bap­tisme or in Orders, all succee­ding generations that or­daine and consecrate both Priest and people are be­come vtterly voide and of none effect. He that is bound vpon a curse to beleeue seuen Sacraments, and yet is not certaine of any one, must be saued by an implicit faith, and yet it is to be feared for [Page 237] want of their Priests intenti­on, the poore ignorant soule doth sometimes worship a peece of bread, because the consecration of Christs body depends (say they) vpon the intention of the Priest, and no man doth know another mans intention.

Againe touching their In­uocation of Saints, they are vncertain whether the Saints do heare their prayers: they are vncertaine whether some they pray vnto, be Saints in heauen, or Diuels in hell. Touching the first,Biel. in C [...]n. Missae Lect. 28. Pet. Lomb. Senten lib. 4. dist. 45. It is not certaine (saith Biel) but it may seeme probable that God reuealeth vnto Saints, all those suits which men present vnto them; and saith Peter Lom­bard, It is not incredible that the soules of Saints heare the [Page 238] prayers of the suppliants. Here is nothing but probabilitie and vncertaintie, and yet ad­mit it were more then pro­bable, that they did heare our prayers, yet there is no cer­taintie that al such are Saints which are canonized by the Romane Church:Accedit quod miracula quae ab Ecclesiae suscipiuntur in Canoniza­tionibus san­ctorum, quae tamen maxi­mè authenti­ca sunt cum humano te­stimonio in­nitantur, non omnino certa sunt, quoniā, &c. Caret. in epusc. de con­cep. Virg. Mar. ca. 1. Fidei Chri­stianae certi­tudo non humano mor [...] certa esse de­bet, sed in­fallibile om­nino debet habere testi­monium. Ca­ret. ibid. It cannot be knowne infallibly (saith Ca­ietan) that the miracles where­on the Church groundeth the Canonization of Saints bee true, by reason the credit there­of depends on the reports of men, who may deceiue others, and bee deceiued themselues. And vpon this vncertaintie Saint Austin complained in his dayes: That many were tormented with the diuell, who were worshipped by men on earth. Whose reason and au­thoritie was so vndoubtedly [Page 239] true,Bellar. de sanct. Beat. lib. 1. c. 9. that Bellarmine had no way to auoide it but with a Fortasse &c. Peraduenture (saith he) it is none of Austins: and yet if Bellarmines answer were true, which is but a per­aduenture, yet, I say, he wit­nesseth from Sulpitius that the common people did long ce­lebrate one for a Martyr, Idem ibidem cap. 7. who afterwards appeared and told them that he was damned: and their owne Cassander giues vs the like example,Cassand. Con­sult. Artic. 21. that S. Martin found a place honored in the name of a holy Martyr to be the Sepulcher of a wicked robber.

Touching Purgatorie, Tale aliquid etiam post hanc vitam incredible non est, & vtrum [...]a su quaeri potest. August. ad Laurent. c. 69 it is vncertaine: It is not incredi­ble (saith Austin) that some such thing should be after life, but whether it bee so or no, it may be a question. Touching [Page 240] the place the Romane Church, hath defined no­thing touching the punish­ment;Bell lib. 2. de purg. ca. 6. c. 11. & 9. Whether it be by mate­riall fire or some other meanes it is doubtfull, saith Bellar­mine: touching the continu­ance of soules there, it is not certaine, Dominicus Soto thin­keth that no man continueth in this purgation ten yeares: If this be true (saith the Car­dinall) no soule needs stay in purging one houre. Againe Sir Thomas Moore held for cer­taine, that in Purgatory there was no water, and this hee prooues out of the Prophet Dauid: Thou hast deliuered thy prisoners out of the place where there was no water. Roffensis Bishop of Rochester, would prooue out of the same Pro­phet, that in Purgatory there [Page 241] is good store of water, For we haue passed through fire and water, saith the Psalmist.Gregor. lib. 4. Dialog. c. 55 Lastly, Gregory who gaue the first Credo to Purgatory, tels vs some were purged by fire, some by hote baths, and this he learned by visions and re­uelations: and how safe it is to ground an Article of faith vpon the spirits and appariti­ons of dead men, I leaue it to be iudged. If wee descend to the age next after Gregorie, Bed. Hist. Aug. lib. 5. c. 13. Venerable Bede by a vision al­so established a fourth place; he tells vs of an apparition of a ghost, reporting there was an infernall place where soules suffered no paine, where they had a faire green meadow, with a brooke run­ning through it; Nec impro­babile, &c. Neither is it im­probable [Page 242] (saith Bellarmine) there should be such an ho­nourable prison,Bellar. li. 2. de purg. c. 7. Mi­tissimū Pur­gatorium. which is a most milde and temperate Purgatorie. This Saint Au­stin held as a doubtfull opi­nion. Saint Gregorie gaue cre­dit to it from the visions of dead men; and Bede receiued it from the reports of wande­ring ghosts: the first concei­ued it doubtfully to bee in fire, the second in hot baths, the third in a part of hell, where they had meadowes and riuers of waters: and from these and the like vncertain­ties, wee appeale from the Church of Rome in this Ar­ticle of faith, and conclude with Saint Austin: Know that when the soule is separated from the body; August. li. de Ʋanit. saecu­li. ca. 1. (statim) pre­sently it is either placed in Pa­radise [Page 243] for his good workes, or cast headlong into the bottome of hell for his sinnes.

Touching Pardons and Indulgences, Durand tels vs,Durand. in 4. dist. 2. quae. 3. Little can be said of any cer­taintie, or as vndoubtfully true, seeing neither the Scrip­tures nor Fathers speake ex­presly of them. Gers. de In­dulg. consid. 8 And Gerson saith, Whether the power of the keyes extend onely to such as are on earth, or to them also that are in Purgatorie, the o­pinions of men are contrarie and vncertaine.

Touching the adoration of Images, they are vncer­taine what worship to giue them:Nicen. Sy­nod. 2. Act. 7. Epist. Tharas. & totius Sy­nod. ad Con­stant. & Jrae­neum. Tharrasius in the se­cond Councell of Nice tea­cheth, that the Images are to be adored that is kissed and loued, for (say they) that which [Page 244] a man loueth, that he adoreth, and that which hee adoreth, that he earnestly loueth. Here they pretended nothing but a ciuill kind of embracing, or kissing, without any cor­porall submission to Images; about foure hundred yeares after, Thomas Aquinas and o­ther Schoolemen taught: Be­cause Christ himselfe is adored with diuine honour, it is conse­quent that his Image is to bee adored with diuine honour. This learned founder had many Proselites, as namely, Bonauenture, Caietā, Swarez, Vasques, Iacobus de Graphijs, & diuers others who taught the same doctrine, and it seemes the Images them­selues were sensible of so be­neficiall a patton. For (Anto­ninus tels vs) whilst Thomas [Page 245] was praying deuoutly before a Crucifix, he was lifted vp a cubit aboue the ground, and a voice proceeded from the crucifix, saying,A [...]ton. Sum. Hist. tit. 23. (7.11.) O Thomas thou hast written worthily concerning me. If we descend to the Councell of Trent, they tell vs, due honour and veneration must bee giuen, but what honour that is, which of due belongs vnto them, is not expressed, nei­ther is it vnderstood of the people. Bellarmine tels them negatiuely, that they are not to be worshipped (as in the dayes of Thomas) with diuine honour, neither is it safe to teach so in the hearing of the people:Bellar. de J­magin. lib. c. 11. for (saith he) those that defend Images to be ado­red with diuine honour, are driuen to vse such subtile di­stinctions, [Page 246] which they them­selues can scarcely vnderstand, much lesse the ignorant. Thus first they began with ambi­guous termes to teach men to embrace Images (as two friends salute each other) then they taught the Latria, Nic. Synod. vt supra. the diuine honour to bee giuen in plaine deeds: and lastly they say, That worship must bee giuen improperly to the i­mage which is properly due to Christ. This vncertaintie of doctrine hath bred another dangerous consequence, for by reason idolatrie is inci­dent to this doubtfull Tenet, Gregorie de Valentia would maintaine that there is a kinde of idolatrie lawfull,Lib. 2. de Ido­lat. cap. 7. O­therwise (saith he)Pet. 1.4.3. Saint Pe­ter would not haue charged Christians to abstaine from [Page 247] vnlawfull idolatrie, except some had beene lawfull. By which reason S. Paul likewise did affoord proofe for theft and adulterie, and the like,Ephes. 5.11. for he bids vs haue no fellow­ship with the vnfruitful works of darknesse: therefore wee may as well conclude, some workes of darknesse are fruit­full.

Concerning the two Sa­craments of Baptisme,Bell. de Sacr. in gen. l. 2. c. 9 and the Eucharist, It is most eui­dent (saith Bellarmine) but concerning the rest of the Sa­craments it is not so certaine. And saith Canus, Can. lib. 8. c. [...]. The Diuines speake so vncertainly of the matter and forme of matrimo­nie, that they doe not resolue whether it giues grace or not. Lastly, concerning the vn­doubted truth in the Church [Page 248] of God: The Scriptures are written (saith the Apostle) that wee might haue the cer­taintie whereof we are instru­cted: Grauitèr pec­carent in re­bus ad salu­tem animae pertinētibus, &c. eo sol [...] quod certis incerta pre­ponerent. August. de Bapt. cont. Donat. c. 3. but it is vncertaine whe­ther Traditions and vnwrit­ten verities deliuered from hand to hand, hauing no foundation in the Scrip­tures, do not varie from their first institution.

Sect. 11. The testimonies of our Aduer­saries touching the greater safety, comfort, and benefit of the soule in the Prote­stant faith, then in the Ro­mish.

FRom the certaine way I will proceed to the safer way, wherein it shall ap­peare that as our doctrine is more Catholique, more sta­ble and certaine; so likewise it is more profitable, more safe and fruitfull (or to vse their owne phrase) of greater merit, euen by the testimo­nies of their best learned a­mongst themselues. Looke vpon the all-sufficiencie of the Scriptures: All those [Page 250] things are written by the A­postles (saith Bellarmine) which are necessarie for all men, Bell. de verbo Dei nō scrip­to. l. 4 c. 11. and which the Apostles preached generally vnto all. And al­though this Cardinall will allow the word of God to be but a partiall not a total rule, yet,De verbo Dei lib. 1. cap. 2. saith he, Regula credendi certissima tutissima (que) est, The Scripture is a most certaine and most safe rule of beleeuing. So that it is a safer way to relye wholly vpon the word of God that cannot erre, then vpon the Pope or Church which is the authoritie of man and may erre; It is a safer way to adore Christ Iesus sit­ting at the right hand of the Father, then to adore the sa­cramentall bread which de­pends vpon the intention of the Priest, and may faile: It [Page 251] is a safer way, and wee liue more in safetie (saith Austin) if we giue all vnto God, rather then if we commit our selues partly to ourselues, and partly vnto God: we will but it is God that worketh in vs to worke according to his good pleasure, this is behoofefull for vs both to beleeue and to speake, this is a godly, this is a true doctrine, that our confession may bee humble and lowly, and that God may haue the whole.

Looke vpon the Commu­nion in both kinds,The Com­munion in both kinds. and the Deane of Louaine will tell vs:Cassand. sub vtraque spe­cie. It were better the Commu­nion were administred in both kinds, in respect of the perfe­ction thereof, for it were more agreeable to Christs institu­tion, and it best agrees with the corporall feeding which is [Page 252] both in bread and drinke. And saith Vasques, Probabilior sententia sē ­per mihi visa est eorum qui dicunt maio­rem frugem gratiae ex v­traque, &c. Chamier. de Euchar. l. 9. ca. 10. Cass. ab v­trá (que) specie. Their opinion seemeth to vs more probable, who say that greater fruits of grace are reaped by the Com­munion in both kinds then in one. And saith Cassander, Al­though the Communion in both kinds be not simply neces­sarie nor contrary to Christs precept, yet it is much to bee preferred before the Commu­nion in one kinde. And their owne Schooleman Alexan­der [...]b Hales professeth, Though the order of receiuing in one kinde be sufficient, Illa tamen quae est sub duabus est maioru meri­ti. Alexand. Hal. in 4. Sentent. q. 53 membr. 1. yet the other of both kindes is: of greater merit, of greater ful­nesse and power.

Priuate Masse.Look vpon priuate Masse and it will appeare by a ge­nerall confession, that the Communion of Priests and [Page 253] people together,— quod hu­ius sanctissi­mi sacrificij vberior fruct­us proveniret. &c. is more safe and profitable then pri­uate Masse: It is the con­fession of their great and ge­nerall Councel of Trent:Concil. Trid. Cap. 6. Can. 8. Op­taret quidem, &c. The Coun­cel could wish the people would communicate together with the Priest, because it would be more fruitful & more profitable: the like confession is made by M^r. Harding: Iewel. Artic. 1. in Priuate Masse. I denie not (saith he) but that it is more commenda­ble and more godly on the Churches part, Bellar.] Quia Missae celebratio no solum ad sa­crificium Deo offerendū sed etiam ad po­pulum nutri­endum spiri­tuali populo ordinatur, proptereà ex hac parte negari non potest quin sit magi [...] perfe­cta & legi­tima M [...]s [...]a vbi commu­ni [...]stes ad­sun [...] quam vbi desunt. if many well disposed and examined would be partakers of the blessed Sa­crament with the Priest: and lastly, Bellarmine himselfe is forced to confesse: Because the celebration of the Masse is ordained not onely to offer Sa­crifice to God, but also the spi­rituall foode to the people, ther­fore [Page 254] it cannot be denied, Bellar. de Missa. lib. 2. c. 10. that it is a more perfect and lawfull Masse, where the Communi­cants are present, then where­in the Priuate Masse, the Priest alone receiueth.

Priests Marri­age.Looke vpon the Marriage of our Ministers, and it will appeare by their owne con­fessions that it is the safer way to liue chastly in matrimo­ny, then by a single life to ha­zard their soules by Inconti­nencie.In gestis Con­cil. Basil. lib. 2. Credo pro bo no & salute animarum statutum vt non volentes continere pos­sint contrahe­re quia ex­perientia do­cente contra­rios prorsus effectus se­quitur. Panor. de Cleric. Coning. cap. cum Olim. It was the opinion of Aeneas Syluius, afterwards Pope Pius: Perhaps it were not the worst that many Priests were married, for by that meanes, many might be saued in married Priest-hood, which now in barren Priest-hood are damned: and Panormitan a great Canonist was sensible of the dangers that accom­panied [Page 255] a single life, and ther­upon resolues: It were good and behoofefull for the soules of many, if Priests might mar­rie, because we finde by experi­ence, the Law of single life hath brought forth contrarie effects: Cass. de Ce­lib. Sacerd. Art. 23. and Cassander who well vn­derstood the life and conuer­sation of Priests proclaimes it to his Church: If euer certes in these our daies the change of the Law (of single life) may be thought necessa­rie, that those which cannot at­taine to the perfect degree of chastitie, may bee permitted to liue in the second degree of chast marriage.

Looke vpon our Prayer in a knowne tongue,Prayer in a knowne tongue Aquinas] Constat quod plus lucraiur qui orat & intelligit quod dicit. nam ille qui intelligit, re­ficitur & quantum ad intellectum & quantum ad effectum sed mens ei [...]us qui non intel­ligit est sine fructu refec­tionis. Si populus intelligit ora­tionē sacerdo­tis melius re­du itur in Deū, & de­uotius respondet Amen. Lyr. in 1. Cor. 14. and Aquinas their learned Schooleman tels vs, It is ma­nifest that he receiueth more [Page 256] benefit which prayeth and vn­derstandeth what he saith, for the minde of him that vnder­standeth not, is without fruit and refection; and Lyra was of the same opinion, and withall giues a further rea­son: If the people vnderstand the prayer of the Priest, they are better brought to the knowledge of God, and they an­swer Amen with greater de­uotion: and Cardinall Caie­tan, Ex Pauli doctrinâ habe­tur quòd me­lius est ad Ec­clesie edifica­tionem, orati­ones publicas quae audiente populo dicun­tur, dici lin­guà commu­ni clerici & populo quā dici Latinè. Caiet Com in cap. 14.1. ad Cor. v. 17. who had often perfor­med the publique seruice in an vnknowne tongue in the Church, yet contrarie to his practise professeth: It is bet­ter by Saint Pauls doctrine for the edifying of the Church, that publique prayers were made in a vulgar tongue, to be vnderstood indifferently by Priests and people, then in La­tine; [Page 257] and Gabriel Biel was so farre from approuing the vocal prayer in an vnknowne tongue,Oportet quod vocalis oratio immotescat populo &c. Jn Can. Miss. lect. 62. that on the contrarie hee giues seuen speciall rea­sons why it should be vnder­stood by the people: First, because it stirreth vp the mind to inward deuotion: Secondly, it inlightneth the minde: Thirdly, it causeth a better re­membrance of things spoken in the time of prayer: Fourthly, it keepeth the thoughts from wandring: Fifthly, It cau­seth a more full performance of our dutie both in body and soule: Sixthly, there is a better redundance from the soule to the body, by a vehement affecti­on and deuotion: Seuenthly, it is better for the instruction of our brethren: and which is obseruable, the Rhemists [Page 258] themselues in their Annota­tions vpon Saint Pauls Epi­stle touching prayer in an vnknowne tongue make this confession: When a man pray­eth in a strange tongue which himselfe vnderstandeth not, Rhem. Testā. in Annot. 1. Cor. 14. it is not so fruitfull for instructi­on to him as if hee knew parti­cularly what he prayed.

Looke vpon their worship of Images,Image Worship. and their owne Erasmus tels vs; Tulius, It is more safe to remoue Images out of Churches then to pray to them, Ʋt fàcilius est ita tutius quo (que) omnes Imagines è Templis sum­mouere, &c. Erasm. in Catechesi. that the minde may be altogether free from super­stition, for no man can be free from shew of superstition, that is prostrate before an Image, and doth looke on it Intentio­nally, and doth speake vnto it, and kisse it; nay, although hee doe but (onely) pray before an [Page 259] Image: and saith Cassander, It were better in these times to inuite men to worship the true Image of God in releeuing the poore, Cass. Consult. de Imagini­bu [...]. then to worship the work of mens hands: and withall concludes; Their opinion is more sound, which say, that an Image neither as it is conside­red in it selfe as wood and stone, neither as it is considered in the nature of a signe or repre­sentation is to be adored.

Lastly,Merits. looke vpon their doctrine of Merits: Dange­rous (saith Bernard) is the habi­tation of those that trust in their owne merits: In Psal. qui habitat. Vbi tuta fir­ma (que) infirmis securitas & requi [...] nisi in vulneri­bus saluato­ru? tanto illi [...] securior habi­to quantò ille poten [...] est ad saluandū Bernard. in Canti. Cantic. Serm. 61. Againe, he proclaimes our doctrine for the safest way in the sole confidence of Christs merits: Vbi tuta, what safe rest or secu­rity can the weake soule find, but in the wounds of our Sauiour? [Page 260] as he is mighty to saue, so dwell I there with more safety; and Fryer Walden accordeth with the Protestants in the same beleefe:Reputo igitur saniorē Theo­logū, fideliorē Catholicū & Scripturis sacris magis cōcordem, qui tale meritum simplicitèr abnegat &c. Wald. Tom. 3. de sacra­mental, tit. 1. C. 7. I repute him (saith he) the sounder Diuine and more consonant to the holy Scriptures, who doth simply de­nie such merit, and (with the qualification of the Apo­stle,) confesseth, that simply no man meriteth the kingdome of heauen but by the grace of God or will of the giuer, as all the former Saints, vntill the late Schoolemen, and the vni­uersall Church hath written; and for a Conclusion of this point, Cardinall Bellarmine who doth labour and sweate by subtiltie of wit, to main­taine merits of condignity and congruity, at last confi­dently resolues: For feare of [Page 261] vaine glory, Propter in­certuudinem propriae iusti­tiae & pericu­lum inanis gloriae iutissi­mum est &c. Bellar. de Iustif. lib 5. c. 7. and by reason of the vncertaintie of our workes, Tutissimum, &c. It is the sa­fest way to place all our trust in the onely merits and fauour of God: and from these seue­rall confessions, I may inferre that the Protestant faith is more certaine, more safe and sure, more comfortable, and euery way more profitable then the Romish doctrine, by the testimonie of our Ad­uersaries themselues; for we protest against free will, against the Communion in one kinde, against Priuate Masse, against Prayer in an vnknowne tongue, against the worship of Images, a­gainst the doctrine of Me­rits, all which are receiued for principall Articles in the Church of Rome, and yet [Page 262] are acknowledged by the Ro­manists to want that assu­rance, that comfort, that be­nefit, that safety for the soules of the faithfull, which the Re­formed Churches teach and professe in a different do­ctrine at this day.

Sect. 12. Our Aduersaries conuicted by the euident Testimonies of the Ancient Fathers, ei­ther ridiculously elude them, or plainely reiect them.

IT is no wonder that many Romanists are Testes veri­tatis, Witnesses of Gods truth in the bosome of a cor­rupt Church, but it may seeme strange that such men should establish the antiqui­tie of our doctrine by their own confessions, and decline the certainty and safetie of their owne, and that it may yet further appeare, these are not forced or feyned allega­tions, wrested to an other [Page 264] sense then their owne men deliuered them; I will giue you the expresse words and authorities of the Ancient Fathers themselues, where­by you shall obserue, that the Church of Rome doth seeke to elude all records and reall proofes in Fathers and other learned Authors, touching the chiefe points in Contro­uersie betwixt vs.

Chrys. in Ho­mil. 49. opus inpers. in Math. Credibile est authorem fu­isse Catholicū & opus ipsum doctum, sed non videtur esse Chrysost­omi.] Bellar. de script. Ec­cles. ad au. 398.Touching the all-suffici­encie of the Scriptures, Saint Chrysostome saith: The Church is knowne, tantummodò onely by the Scriptures: What say the Romanists to this do­ctrine? Bellarmine answers: It is probable the Author was a Catholique, but it seemes to be none of Chrisostomes.

Touching the adoration of Saints, Saint Austin saith: [Page 265] Many are tormented with the diuell who are worshipped by men on earth: what say the Romanists to this do­ctrine? Bellarmine answers:Respondeo lo cum hunc fortassè non esse Augusti­ni. Idem de sanct. Beat lib. 1. cap. 9. This place (fortassè) perad­uenture is none of Austins.

Touching the Popes Su­premacie, Saint Austin saith,August. de verb. Domi­ni serm. 13. Thou art Peter, and vpon the Rocke which thou hast confes­sed, vpon this Rocke which thou hast knowne (saying Thou art Christ the Sonne of the liuing God) will I build my Church: what saith the Ro­manists to this doctrine?Stapl. prin­cip. doctr. lib. 6. c. 3. & Bell. lib. 1. de Pontif. c. 10. Stapleton answers: It was lapsus humanus a humane er­ror caused by the diuersity of the Greeke and Latine tongue, which either he was ignorant of or marked not.

Touching the Communi­on [Page 266] in both kinds; [...], &c. In latinis co­dicibus non habetur vnus calix omnibus distributus. de Euch. lib. 4. cap. 26. Ignatius saith, One cup is distributed to all: what saith Bellarmine to this doctrine? In the Latine bookes it is not found, that one cup is giuen to all, but for all.

Ego vt libere pronunciem sententiam meam, suspi­cor hunc lo­cum fuisse ab haereticis deprauatam. Senens. in Biblio. Sancta lib. 6. an­not. 66.Touching the Sacrament of Christs body; Origen saith, The body of Christ is typicall and Symbolicall: what saith Senensis to this doctrine? To speake my minde freely, I suspect this place to bee cor­rupted.

Touching Transubstan­tiation, Theodoretus de alijs qui­busdam erro­ribus in Con­cilio Ephesino notatus fuit etiamsi po­steà resipuit. Gregor. de Valentià in lib. de Tran­sub. c. 7. Sect. 11. Theodoret saith, the substance of bread and wine ceaseth not in the Sacrament; what answer the Romanists to this doctrine? Gregorie de Valentia saith, Theodoret did erre in the Councell of Ephesus, although he afterwards repen­ted it.

[Page 267]Touching our Iustificati­on by faith onely:Vna (sola) virtus iusti­ficat Fides, quae est vir­tutum fasti­dium. Chrys. serm. in Psal. 14. Tom. 1. Hanc Homi­liam neque apud Grae­cos puto hae­beri ne (que) in eá Chrysostomū agnosco. No­tatio in B. Chrys. ad finē Tom. 5. Chryso­stome saith: Faith alone doth iustifie, &c. what saith, No­bilius Flaminius to this do­ctrine? I doe not thinke this Homilie is receiued in Greeke, neither doe I acknowledge it to be Chrysostomes.

Touching Images in Churches, Epiphanius saith, hee found a vaile at the en­trance of the Church represen­ting the Image of Christ or some Saint, Verba illa non sunt Epipha­nij sed suppo­sititià. Sāder. de Imag. lib. 2.] Sunt po­tius alicuius Iconoclasta­rum figmen­tum quam epiphanij ger­manū scrip­tum. Baron. annal. ad anno. 392. num. 59. and commanded it to be taken downe and buri­ed: what saith Sanders to this doctrine? they are not the words of Epiphanius, but some counterfeit: they are the words (saith Baronius) of some Image breaker.

Touching Traditions and vnwritten verities: Saint Cy­prian [Page 266] [...] [Page 267] [...] [Page 268] saith, From whence is this tradition? for the Lord commanded vs to doe those things which are written? what saith Bellarmine to this doctrine?Respondeo Cyprianam haec scripsisse cum errorem suam tueri vellet. Bell. de verbo Dei lib. 4. c. 11. Saint Cyprian thought to defend his owne er­ror, and therefore it is no mar­uaile if hee erred in so reaso­ning.

Chry. Homil. 3. in Epist. ad Ephes.] Dico Chrysostomū vt quaedam alia per ex­cessū ita esse locutum cum solum hortari cuperet homi­nes ad fre­quenter & dignè com­munican­dum.] Bellar. lib. 2. de Missa. c. 10.Touching Priuate Masse, Chrysostome saith, It is better not to bee present at the Sacri­fice, then to be present and not communicate (with the priest:) what saith Bellarmine to this doctrine? Chrysostome spake this as at other times by excee­ding the truth, when he would incite men frequently and worthily to communicate. Nihil aliud diconisimore Poetico lusis­se Prudenti­um. Bellar. lib. 2. de Pur­gat. c. 16.

Againe, if we cite Pruden­tius, Bellarmine answers, I say no more of him but that hee played the Poet.

[Page 269]If we obiect Tertullian, Non magni facienda est eius authori­tas cum con­tradicit alijs Patribus, cum constat eum hominem Ec­clesiae non fu­isse. Bellar. lib. 3. de Euchar. c. 6. Originē ple­num fuisse erroribus quos ecclesia sem­per detestata est. Ribera in Malach. in proc [...]m. Hieronymus no est Regula Fidei.] Canus in Theolog. locis lib. 2.—11. Iustini Irenai Epiphanij at (que) Oecume­nij sententiam non vid [...]o quo pacto ab errore possi­mus defende­re. Bellar. lib. 1. de sanct. cap. 6. Locum ab authoritate esse infirmum & vt prudens quidem pa­stor dixit. Pauperis est, &c. & in iu­dicio pluri­morum non acquiesces.] Salmer. Rom. 5. dis­put. 51. Bellarmine answers: His au­thority is of no great account, when he contradicts other Fa­thers, and when it appeares he was no man of the Church.

If we produce Origen; Ri­bera the Iesuite saith: He was full of errors, which the Church alwaies detested.

If we cite Hierome: Canus makes answer: Hierom is no rule of faith.

If we cite Iustin, Irenaeus, Epiphanius, and Oecumenius: Bellarmine answers: I see not how we can defend these men from error.

Lastly, if wee produce the vniforme, consent of Fathers against the immaculate con­ception of the blessed Vir­gin: Salmeron the Iesuite makes answer, weake is the [Page 270] place which is drawne from authority, for Pauperis est nu­merare pecus: It is the signe of a poore man to number his cat­tell.

Thus in behalfe of the Protestant doctrine, you haue heard the proofe of the Romish witnesses in the chife points, made good by the testimōies of the Fathers themselues, you haue heard likewise (notwithstanding their great vaunt of the Fa­thers) how lightly they regard them or reiect them, when they speake not Placentia, a­greeable to their Church and doctrine; and that no man may doubt, many in the bosomes of their owne Church haue spoken freely and truely, in many particu­lar points of doctrine, both [Page 271] with vs, and against their owne Tenets, behold, it is so truely felt, and commonly vnderstood, that the Church hath complained to the In­quisitors, and the Inquisitors haue sent out Melius Inqui­rendum a new writ of enquirie after such delinquents, and haue censured them with a Deleatur, in those passages that make either for our do­ctrine, or against their owne.

Sect. 13. Our aduersaries conuinced of a bad cause and an euill con­science, by razing of our Records, and clipping their owne Authors tongues.

In Bibli. Ro­berti Stepha­ni c. 7. Deu­teron.IN the Margent of the Bi­ble, it is declared: God for­bids grauen Images to bee made: what say the Inquisi­tors to this?Ind. Exp. Quiroga. fol. 8. Delcatur, let that passage bee strucken out.

The Glosse vpon Gratian saith:Teste Ioh. Pappo. in Jndic. Bel­gic. p. 333. The Priest cannot say significatiuely of the bread, (This is my body) without tel­ling of a lie: what say the In­quisitors to this doctrine? Deleatur, let that old leauen be cast out.

[Page 273] Cassander wrote a whole tract for the Communion in both kindes:Jnd. Exp. Belgic. pag. 38. what say the In­quisitors to this? Deleatur, let the whole Tract be blotted out.

C. Caietan saith,Ex Catholicis solus Caieta­nus in Com­mentario hu­ius Articuli qui iussu Pij Quinti in Romana Edi­tione expunc­tus est, docuit, seclusa Eccle­si [...]e authorita­te, Verba illa Hoc est corpus meum ad ve­ritatem hanc confirmandā non sufficere] Suarez. Tom. 3. disp. 46. §. Tertio. the words This is my body, doe not suffi­ciently prooue Transubstan­tiation: what saith Paul the fift to this? Deleatur, let that pas­sage be no more printed a­mongst Caietans workes.

Vdalricus Bishop of Au­gusta writes a whole Epistle touching the lawfulnesse of Priests marriage: what say the Romanists to this? Deleatur, let that whole Epistle bee blotted out.

Bertram wrote a booke of the body & blood of Christ opposite to the doctrine of Transubstantiation: what say [Page 274] the Inquisitors to this?Jud. Gaspar. Quir [...]ga fol. 149. Jdem Ibidē. Totus liber penitus aufera­tur, away with that whole booke.

Anselme or the author of the booke for baptizing and visiting the sicke, saith: Doest thou beleeue that our Lord Ie­sus Christ died for our salua­tion, and that there is no means to be saued by our own merits? Quiroga p. 149. Sando­ual. & Roxas Anno 1612. what say the Inquisitors to this? Deleatur, let it not be spo­ken at the visitation of the sicke.

Cassan. in Hymnis Eccl. p. 179. vt Cypr.] Mise­recordiam adeptus sum (i. e.) Mise­recordiam merui. An­notatio illa de vocabulo Merendi to­ta Deleatur. Ind. Expurg. Belg. p. 25.The word Merit, saith Cassander amongst the An­cients, is almost the same as to obtaine: what say the Inqui­sitors to this doctrine? De­leatur, let that obseruation of the word Merit bee cleane strucken out.

Polydore Virgil saith, almost [Page 275] all the Ancient Fathers con­demned Images for feare of Idolatrie: what say the Ro­manists to this doctrine? De­leatur, from the beginning of that Chapter to the leafe,Index libro­rum Prohibi­torum, pag. 725. Lex per praesentes, &c. let it be blotted out.

Langus saith, the sub­stance of bread and wine re­maine after Consecration, what say the Inquisitors to this doctrine? Deleatur, Ind. Expurg. Belg. fol. 70. from the pag. 179. to the pag. 199. let all bee blotted out.

Ferus saith, Ridiculum est, It is ridiculous that some will haue Cephas for the head; In their latter edition printed at Rome 1577. they haue left out the words: Ridiculum est: and say, some will haue Cephas for the Head.

[Page 276] Non oportet Christianos Ecclesia Dei derelictâ abire atque Angelos no­minare. Con­cil. Laodic. can. 35.] Binius. Non oportet Christianos derelictâ Ec­clesia Dei abire ad An­gulos. Merlin. fol. 68. edit. 1530. Crabbe fol. 226 edit. Anno 1538Lastly, the ancient Coun­cell of Laodicea decreed, An­no 368. Wee ought not to leaue the Church of God and inuocate Angels: In the same Coun­cell published by Merlin and Crabbe; by transmutation of a letter we are taught to say: Wee ought not to leaue the Church of God, and haue re­course to Angles or corners; and thus are Angeli become Anguli, Angels are become Angles or blinde corners, least so faire an euidence of an ancient Councell should be produced against Inuoca­tion of Angels: But what these men haue gained by purging and razing of true Euidences; their late Diui­nity Reader at Louaine, will giue his fellow Romanists a good account: After I was [Page 277] appointed (saith he) to put in execution the tyrannicall de­cree of the Inquisitors, Sed ô incredi­bilis in me Dei opt max. beneficentia, post quā ex­purgatorij In­dicis, quem tyrannisante Albano, Be­nedictus A­rias Monta­nu [...]in piorū vircrum lu­cubrationes iniurias con­ceperat, exe­quutor inter primos factus sexcentas cō ­trà falsa do­ctrinae Pontificiae capita &c. Henricus Boxhornius. li. 3. de Euch. li. 3 Riuet. c. 12. pag. 89. and had noted sixe hundred seuerall passages to bee spunged and blotted out, which animaduer­sions of mine I wished I could haue washed away with my teares and bloud; my heart at length being smitten, and mine eyes opened by the mercie of my God, I plainely perceiued abhomination in the Papacie, an Idoll in the Temple, Tyran­nie in the commonwealth, poy­son and infection in Religion. And thus this learned pro­fessor, sometimes a votarie to the Church of Rome, from the obseruation of those pur­ging Indices, makes protesta­tion against their practises, & withal became a true con­uert to the Protestant faith.

Sect. 14. Our Aduersaries conuicted of their defence of a desperate cause, by their blasphemous exception against the Scrip­ture it selfe.

VVHen therfore we see with the Lo­uanian Doctor, poyson in their Religion, and ti­rannie in their common­wealth, when we apparantly discerne the Abhomination of desolation stand in the holy place, Mat. 24. let vs flie (saith Chryso­stome) to the mountaines of the Scriptures. But can any man be persuaded, that these men, after their purging and con­demning all sorts of writers, will at last come to the triall [Page 279] of the Scriptures? Are we not all eye witnesses that Christ and his Apostles are called in question at the Popes Assi­ses, and there arraigned and condemned of obscuritie & insufficiency in their Gospel? Is not the sacred Bible ranked inter libros prohibitos? Causabons answer to the Ep. of C. Pe­ron. pa. 38. hath it not the first place in the Ca­talogue of books prohibited? doth not their owne Agrippa proclaime it to the shame of his own religion, that the In­quisitors deale most cruelly with the Protestants concer­ning their triall by the Scrip­tures?Agrippa de Ʋanit. Scien. c. [...]6. For (saith hee) If the partie examined shall offer to proue his opinion by Scriptures, then with swelling and angrie countenance, they tell him that he is not now to deale with schollers in their Schooles, but [Page 280] with Iudges before their Tri­bunall, and therefore hee must answer directly, whether hee will stand to the decrees of the Romane Church or not: If hee refuse, then they conclude, say­ing, they are not to dispute with him by arguments and Scriptures, but with fire and faggot. Now can any man imagine, why these men should bee so angrie with Christ and his Apostles? can they say the word of God is mutable and vncertaine? or can they say it is subiect vnto alteration, and neede an In­dex Expurgatorius? No sure­ly these are but peccadilioes small faults, which are inci­dent to Fathers & Schoole­men, and the Polemicall Au­thors of these times, but you shall heare them speake in [Page 281] their owne sense,Caracteres mortui.] wherin they abound (for I tremble to speake it:Lindan l. 3 Stroncatum c. 2. &c. 6. Littera mortua occi­dens,]) The Scriptures (say they) are dead Characters, a dead and killing letter, Idem Pa­nopl. l. 1. c. 22. with­out life, Muta & inanis quae nec sentit nec intelligit,] which neither knowes nor vnderstands, a meere shell without a kernell, a nose of waxe, a delphich sword, Idē l. 5. c. 4. Merum putamen sine nucleo,] a lea­den rule, a shoe fit for any foot, Sybillas prophecies, Idem lib. 1. c. 6. Sphinx his riddles, Nasus ce­rous,] and matter for conten­tion, a wood of theeues, Canus li 3. c. 2 a shop of heretiques, imperfect, doubt­full, obscure, Gladius delphicus, Regula Lesbia, calceus vtrique pediaptus, folis Sybillae, Sphyngi [...] ae­nigmata, materia litis, full of perplexi­ties. And saith Pigghius, as one hath truly and merrily said, the Scripture is like a nose of waxe, Turrianus aduersus Sadeclum, pa. 99. Lu [...]us Praedonum, officina haereticorum, Charon. de tribus vertitatibus. p. 220. Jmperfecta, dubia, obscura, ambi­gua, perplexa, Lessius in consult. que fides sit capescenda Ration. 11. p. 127. & p. 128. Sunt Scripturae vt non minus verè quum festiue dixit quidam velut nasus cereus, qui se horsū illorsum, & quamcunque volueris partem trabi, retrahi, fingi­que facile permittit. Piggh. Hierarch. li. 3. cap. 3. that easily suffereth it [Page 282] selfe to bee drawne backward and forward, to bee moulded and fashioned this way and that way, and howsoeuer yee list. What further need haue we of witnesses, behold you haue heard their blasphemy; It is no wonder that Robertus Tuitiensis cryed out before the Pope,Eras. de rat. conc. l. 3. Fie vpon Peter, Fie vpon Paul, when these men dare deliuer such accursed speeches against the whole body of the Scriptures: Cer­tainely the Archangell con­tending with the diuell, durst not bring against him such rai­ling accusations, as these men contending with vs, haue brought against the truth of God and his heauenly word; If wee cite the Fathers, they are sleighted by them, or re­iected as counterfeit: if wee [Page 283] cite Berengarius, the Walden­ses, and the like, they are char­ged with heresie, and there­fore their testimonies are not authenticall; if we produce their owne Doctors and Schoolemen, as Testes veri­tatis, witnesses of Gods truth in the bosome of a corrupt Church, these men (say they) are Catholique Authors, but they stand not Recti in Curiâ, they are too lauish of their tongues, and therefore they must be purged. If we cite the Scriptures, they answer they are vnperfect, they are a sub­iect of debate and conten­tion, a couert for theeues, and a shop for heretiques; Giue me leaue therefore to vse the words of Campian: Camp. Ret. 2. Can I imagine any of you to be so stuffed in the nose, that being [Page 284] forewarned cannot quickely smell out this subtile iugling? Can these men challenge succession in person and do­ctrine from Christ and his Apostles? can they vaunt of the generall consent of all the Fathers? can they glory in the vnitie and vniuersality of all Romish proselites in their owne Church, & when they come to the tryall of their cause, will they decline the Scriptures as vnperfect, the Fathers as counterfeit, the Protestants as hereticks, and their owne writers as er­ronious? If these men would maintaine no other Tenet but this alone, The Scripture is vnperfect: they shall neuer bee able to prooue their do­ctrine Apostolique, nor their Church Catholique: but to [Page 285] waue the Scriptures, and Fa­thers, and writers, as vnper­fect, and yet to crie out with the father of lyes, All is mine: this is a proper peece of policie to delude the igno­rant, and deceiue their owne soules. For, the truth is, how­soeuer they pretend that the sound of their Romane faith goeth throgh the world, (yet the emptiest vessels make the greatest sound) there si­lencing of Scriptures, and purging of learned writers, argues a distrust in their own cause, and a feare lest the truth should appeare: nay more,Chrys. in ope­re imperfecto Homil. 44. S. Chrysostome rightly obserued the like practise a­mongst the hereticall priests in his dayes, and giues a fur­ther reason why the priests led the people by an implicit [Page 286] faith, and shut vp the gate of truth:Chrysost. in Opere imper­fect. Homil. 44. For (saith hee) they know that if the Truth be once layed open, their Church shall be forsaken, and they from their pontificall dignitie shall be brought downe to the base­nesse of the people. This reason is so truly accomplished a­mongst the Romanists in these dayes,Scomberg. that their owne Cardinall (as I haue shewed) withstood the reformation of knowne errors in the Ro­mane Church, especially for this cause, lest it should en­danger the whole state of the Romane Church.

Sect. 15. Our chiefest Aduersarie Car­dinal Bellarmine, testifies the truth of our doctrine in the principall points of con­trouersie betwixt vs.

BVt admit our Transla­tion of the Scriptures were vnperfect, the Fa­thers doubtfull, the Romish writers not refined by the Inquisitors for weightie rea­sons best knowne vnto them­selues were to bee reiected, yet I hope they will giue vs leaue to produce such writers against whom they take no exception, I will present vn­to them their owne Cardi­nall Bellarmine, who I thinke was the first and best that [Page 288] wrote the whole body of Controuersies on their side, let him, I say, be conuented and examined without par­tialitie, and it shall appeare vpon a reuiew, that in the principall points of diffe­rence betwixt vs, he is infor­ced to confesse the antiquitie and safety of our doctrine, and plainely to acknowledge the vncertaintie and nouelty of his owne.

First touching the vncer­taintie of all the Trent Sa­craments, it is Bellarmines confession,Bell. de Iu­stif. l. 3. c. 8. None can be cer­taine of the certaintie of faith, that he doth receiue a true Sa­crament, because it depends vpon the intention of the Mi­nister, and none can know ano­ther mans intention.

Touching the succession [Page 289] in person, it is Bellarmines confession:Idem de Mi­lit Eccles. ca. 10. There is no cer­taintie of ordination, be­cause the Sacrament of Orders depends vpon the intention of the Ordeyner.

Touching Transubstanti­ation, it is Bellarmines confes­sion,Idem de Eu­char. lib. 3. cap. 23. it is not improbable that there is no expresse place of Scripture to prooue it, and it may bee doubted whether the Text will beare it.

Touching Priuate Masse, it is Bellarmines confessi­on:Jdē de Missa li. 2. cap. 9. & cap. 10. That is a more perfect and lawfull Masse wherein priests and people communicate together; Neither is there any expresse mention amongst the ancients where none did com­municate but the Priest alone; but by coniectures.

Touching our prayer in [Page 290] a knowne tongue, it is Bellar­mines confession (in the Pri­mitiue Church) when the Christians were but few, Idem de ver­ [...]o Dei. li. 2. cap. 16. they did all sing and answer one Amen, at the time of diuine Seruice.

Touching our Commu­nion in both kinds:Idem de Eu­char. l. 4. c. 24 it is Bel­larmines confession: Christ did institute in both kinds, and the ancient Church did admi­nister vnder both kindes, but the multitude increasing, the inconuenience appeared more and more, and by degrees the vse of both kinds ceased.

Touching our two Sacra­ments, it is Bellarmines con­fession:Jdem de Sa­crament. in genere li. 1. c. 9. As for baptisme and the Eucharist, the thing is most euident, concerning the other fiue it is not so certaine.

Touching faith and good [Page 291] workes, it is Bellarmines con­fession:Bell. de Ju­stif. l. 3. c. 6. The Protestants doe not deny but that faith and re­pentance are requisite, that is a liuely faith and an earnest re­pentance, and that without them no man can be iustified.

Lastly, touching Iustifica­tion by faith onely, it is Bel­larmines confession:Idem l. 5. c. 7. For feare of vaine glorie, and by reason of the vncertaintie of our workes, Tutissimum, it is the safest way to relie wholly on the mercy of God.

I begge not of our Aduer­saries the points in question betwixt vs, but I wonder ra­ther why they should send out such (Anathemas) and curses against all or any of those that denie their do­ctrine, when as their best learned confesse, that many [Page 292] principall points of their owne Religion, yea many Articles of faith are neither ancient, safe, nor Catholike: It is not the name of Catho­lique (which they assume) that makes good the Catho­lique doctrine, neither is it the opinion of the great learning, or the multitude on that side which must out face the truth, for our Sauiour Christ doth especially note the members of his body by the name of a Little flocke, Feare not lit­tle flocke. Luk. 12.32. as if the paucitie of true be­leeuers were the speciall Ca­racter of the true Church: and as for the learned on that side, You see your calling bre­thren (saith the Apostle,) Not many wise men after the flesh, 1. Cor. 1. 26. not many mightie, not many noble are called. And if [Page 293] our aduersaries list to assume all learning and knowledge vnto themselues, I enuie not their great wisedome, but I rather admire with wonder and pitie,Mat. 11.25. and I thanke thee O Father, Lord of heauen and earth, because thou hast hid these things from the wise and prudent, and hast reuealed them vnto babes. And if our aduersaries please to reflect vpon their owne Religion, they shall find likewise that the principall markes of the Romane Church were disco­uered and foretold long since by Christ and his Apostles, that it should bee after the working of Sathan, with all power, and signes, and lying wonders: and wee know such miracles are the special cara­cters of the Roman Church: [Page 294] The Spirit of God foresaw that their doctrine would consist in forginges, not onely of Fathers, of Coun­cels, of Schoolemen, but of daily miracles in their Church, and for this deceiue­ablenesse of vnrighteousnesse, because they receiued not the loue of truth, that they might be saued: their iudgement was foretold, and is now accom­plished.2. Thess. 2.11. God shall send them strong delusions, and they shall beleeue lyes. I list not to insist vpon such feyned miracles wrought either by their Priests or by their companions for lu­cre sake: Aliquandò in Ecclesia, fit maxima deceptio po­puli in mi­raculu fictis in Sacerdoti­bus. Nich. Lyra in Dan. ca. 14. It is sufficient that their owne Schoolemen con­fesse it, but I professe with Austin, As they were necessa­rie before the world beleeued to induce it to beleeue; so hee [Page 295] that seeketh to be confirmed by wonders, now is to be wondred as most of all himselfe, in refu­sing to beleeue what all the world beleeues besides him­selfe.

Sect. 16. Our Aduersaries obiection drawne from the Testimo­monies of pretended Mar­tyrs of their Religion: an­swered.

BVt obserue the cunning and policie of these men, they are not contented to claime an interest in all anci­ent and orthodoxe Authors, in behalfe of their Church, but they would seeme to confirme the truth of their [Page 296] doctrine by the sufferings of Saints, and testimonies of holy Martyrs.Camp. Rat. 10 Let vs ascend into Heauen by imagination (saith Campian) and there we shall find such as through mar­tyrdome are as ruddie as the Rose, and also such as for their innocencie while they liued, do glister as beautifully as the white Lillies, there may we see three and thirtie Bishops of Rome, which for their faith were immediatly murdered one after another. Thou shalt find that they liued here, and dyed members of the Catholike Church. I confesse the name of Martyrdome carries some shew in honor of the Church of Rome, but the truth being weighed in the ballance of sinceritie, it will appeare but a braggeful of froth & vaine [Page 297] glorie; for if those Martyrs and Bishops neither suffered for that faith at the time of their deaths, nor in all their liues receiued that faith which is now published with Anathema to all them that beleeue it not: surely those Saints and Martyrs will ne­uer bee found to haue liued and died members of their Church, although they died Martyrs in the ancient Ro­mane Church. Let vs exa­mine some particulars: did euer any Martyr die vpon confidence of his owne me­rits? or dare any Romanist suffer death in iustification of his owne righteousnesse? was there any of those three and thirtie Bishops canonized a Saint for his adoration gi­uen to Images? Did euer any [Page 298] Martyr take it vpō his death, or dare any Romish priest die vpon this confidence, that he hath absolute power to re­mit sinnes, to dispense with oaths, to create in the Sacra­ment the Creator of heauen and earth? Did euer any an­cient Martyr teach that the Scripture was vnperfect, without the helpe of Tradi­tions, or dare any Romanist take it vpon his death, that all the vnwritten verities now taught and receiued in the Church of Rome, are of equall authoritie with the Scripture? Did euer any Martyr take it vpon his death, or dare any Romish Priest die vpon confidence, that the consecrated bread depending vpon the Inten­tion of the Priest, is the cor­porall [Page 299] and reall flesh of Christ? It was the case of cer­taine Masse priests, now or lately liuing, and in particu­lar of F. Garnet, who beeing demanded whether if hee were to consecrate the Sacra­mēt that morning he should suffer death, durst after con­secration pronounce openly ouer the Cup:B. Andrewes resp. ad Apo­log Bellar. [...]. 1 p. 7. If this wine in the Cup whose accidents you see, bee not the very bloud of Christ, which flowed from his side as he hung vpon the crosse, let mee haue no part either in the bloud of Christ, or with Christ hereafter. F. Garnet as a man perplexed made an­swer, It might iustly bee doubted, neither did he con­ceiue that any one was bound rashly to endanger his saluation by assuming vpon [Page 300] his death, that any Indiuidu­all Priest at a time certaine did transubstantiat the bread into the bodie of Christ, but peraduenture in generall and indefinitely (saith he) it may bee resolued that Transub­stantiation is made: Ab ali­quo, Alicubi, Aliquandò: By some Priest, in some place, at sometime. And as concerning the Saints and Martyrs of the ancient Church, it is vn­doubtedly true, that they could not die in that faith, nor for that Religion which was altogether vnknowne to their Church: The doctrine of Priuate Masse, the Com­munion in one kinde, the Prayer in an vnknowne tongue, the works of Supere­rogation, the peremptorie number of seuen Sacra­ments, [Page 301] the power of Indul­gences, the worship of Ima­ges and the like; these are fundamentall points, and most of them taught and re­ceiued for Articles of faith, yet by our Aduersaries mani­fold confessions were vn­knowne to former ages, and how those Bishops and Mar­tyrs could suffer and die in that faith, which was not receiued in the ancient Church, is a misterie vn­searchable and a Martyr­dome past finding out.

Thus our aduersaries haue compassed sea & land, and by Imagination ascended into Heauen to seeke for mem­bers of their Church, yet their doctrine of faith which they claime from the Primi­tiue Church, is but an Ima­ginary [Page 302] faith, their Martyrs which they challenge and as­sume into the Catalogue of those Saints, are but Imagi­narie persons: their Miracles which they so much magni­fie, are but Imaginarie and false; and lastly, the Heauen which they claime as a com­mon appendant to their Church, is the Iesuites hea­uen but by Imagination.

Sect. 17. Our Aduersaries common ob­iection, drawne from the charitable opinion of Pro­testans; touching the salua­tion of professed Romanists liuing and dying in their Church, Answered.

I come to the last and grea­test wonder: The Roma­nists haue confessed, that their doctrine is different from the Ancient Church in many principall points of their faith, yet say they, there is no saluation to be had but in the Romane Church:Fieri nequit vt Luthera­nus moriens saluetur. Coster. resp. ad refut. Osiandr. propos. 8. No (saith Costerus,) Fieri nequit, &c. It cannot be that any dy­ing a Lutheran can be saued: No doubt there is a woman, [Page 304] a Church, a Cittie which reigneth ouer the Kings of the earth, which sitteth on seuen Mountaines, which is drunke with the bloud of Saints and Martyrs, which hath multitudes, and Nati­ons, and tongues at her com­mand, and if this bee the Lu­theran Church, or any of the Reformed Churches, questi­onlesse there is damnation to be feared, for it was foretold; She ascends out of the bottome­lesse pit, Reuel. 17. and shall goe into per­dition: but blessed be God, their markes cannot bee ap­plied to our Church: wee haue no Bishop that assumes a supremacie ouer Kings and Princes: Wee haue no Massacres of Saints & faith­full Christians in our King­dome: no, we haue no Ci­tie [Page 305] built on seuen hills which is called the seuen hill'd Ci­tie: [...]. we account not vniuer­salitie of nations and people, a marke of our Church, but we say it is a little flocke, and the number of Gods Elect are but few.

I will descend to the parti­cular Tenets of both Chur­ches, and in this I shall ap­peale to any moderate Ro­manist, whether they or we (for the faith professed in their Church or ours) stand guilty of damnation.

Are we accursed because we disclaime all merits in our best workes, and relie wholy vpon the merits of Christ? Blessed are all they that put their trust in him (not in their owne righteousnesse) saith the Prophet Dauid. Psal. 2.12.

[Page 306]Are we accursed, because according to Christs institu­tion wee receiue the Sacra­ment in both kinds? He that eateth my flesh and drinketh my bloud, Ioh. 6. hath life eternall saith our Sauiour.

Are we accursed, because we search the Scriptures, we reade them to our Family, wee meditate on them day and night?Psal. 1.2. Blessed are they whose delight is in the Law of the Lord, and in his Law will exercise himselfe day & night (saith the Psalmist.) Againe, looke vpon the Tenets of the Romane Church, and let the Word of God bee Iudge be­tweene them and vs, whether they or wee are in the more safe and blessed way.

Are they blessed that make distinction of meates [Page 307] & forbid marriage to Priests? Be not high minded, but feare: Forbidding of marriage and meates is the doctrine of Di­uels. 1 Tim. 4.

Are they blessed that ad­minister the Sacrament and Seruice in an vnknowne tongue?1 Cor. 14. It was a curse at the building of Babel, for them that vnderstood not what was spoken. In the Law it is writ­ten, with men of other tongues, and other lips, will I speake vnto this people, and so they shall not heare mee (saith the Apostle.)

Are they blessed, that con­trarie to the Law of God giue adoration to Images? Confounded bee all they that worship carued Images saith the Prophet Dauid. Psal. 97.7.

Are they blessed that giue adoration to Saints, & to the creatures of bread and wine:Rom. 1.28. They that worship the creature [Page 308] instead of the Creator, God giues them ouer to a reprobate mind; and they are accursed.

Are they blessed that adde new Traditions to the Scrip­tures, and detract from Gods commandements & Christs Institution in the Sacra­ment?Reuel. 22. Cursed be hee that ad­deth or detracteth from the least of these sayings, saith the Euangelist. Are they blessed that create new Articles of faith, praeterquam or contra quā, besides or contrary to the doctrine of the Scriptures?Gal. 1.8. If an Angel from heauen preach any other Gospell then that you haue receiued, let him bee accursed.

From these sew instances, it may easilie appeare whe­ther they are damned which beleeue and receiue that [Page 309] faith which was taught by Christ and his Apostles; or they blessed which obey the Trent-Fathers, and their do­ctrine which is condemned by the Apostles and Fathers of the Primitiue Church.

But obserue the wisedome and pollicie of these men, they know the ignorant peo­ple of their Church (& their speciall care is to keepe all in ignorance) would be easily led by an implicit faith to be­leeue the Church in all, if they were once possessed with some generall Rule, that they were in the safe and cer­tine way of Saluatiō in their owne Church: and there­upon from the charitable opinion of well disposed Pro­testants, they haue drawne this generall Conclusion: [Page 310] Wee see the Protestants, at least many of them confesse there may be saluatiō in our Church, wee absolutely deny there may be saluation in theirs, there­fore it is safer to come to ours, then to stay in theirs, to bee where almost all grant saluati­on, then where the greatest part of the world denie it. Surely it were great pittie that a charitable opinion on our part should giue any Roma­nist occasion, the rather to liue and die in the bosome of the Romane Church, where­as wee should rather giue them a warning in the name of the Apostle:Reuel. 18.4. Come out of her my people, that you bee not partaker of her plagues: but it were more then shame for them to adiudge our religi­on, therefore the worse, be­cause [Page 311] wee are more charita­ble: when wee say a Papist may be saued, it is meant onely (as I conceiue) of those who by an inuincible and compelled ignorance, re­signe vp their owne eye-sight to looke through such spe­ctacles as their Priests and Pastors haue tempered for them: these men so long as they hold fast the true faith of Christ, according to the Articles of the Apostolique and Christian beleefe, with­out oppositiō to any ground of Religion; and haue fur­thermore a minde and pur­pose to obey God, and keepe his commandements; accor­ding to that measure and knowledge of Grace which they haue receiued, and liue for outward things in the [Page 312] Vnitie of the Church where they dwell; such men I say, otherwise morallie good, and relying wholy on the merits and sole mercie of Christ Iesus, that is, liuing Papists, and dying Protestāts in the principall foundation of our faith, may finde mercy because they did it ignorantly: 1 Tim. 1.14. This is the best construction charitie can afford them, and yet this is no certainty but a bare possibilitie: They may be saued.

I must confesse, I doe en­cline to the charitable opini­on of euery poore ignorant soule, for what haue I to doe to iudge another mans ser­uant, seeing hee standeth or falleth to his owne Master? but I take God, and his holy Angels to witnesse, that had [Page 313] I ten thousand soules, I would not aduenture one of them in the Romane faith and the Romane Church, for how­soeuer I will not, I dare not pronounce damnation vpon their persons as they doe on ours, yet I will proclaime confidently and openly to all the world that their doctrine is damnable.

Farre be it from the thoughts of good men, to thinke the points in contro­uersie betwixt them and vs, are of an inferior alloy, that a man may resolue this way or that way, without perill of hu saluation: The fresh bleeding wounds and sufferings of holy men & blessed Mar­tyrs in our church, doe suffi­cientlie witnes the great dan­ger in their Religion and the [Page 314] difference betwixt vs; and that you may yet further know the best learned of our Church were farre from granting saluation to any Papist, liuing and dying a professed Papist in the know­ledge and beliefe of the pre­sent Romane faith, our Re­uerend Whitakers sends this summons to the great Champion of the Roman Church:Whit. & Cāp. Rat. 10. Suruey heauen it selfe and all the heauenly host, looke well into all the parts and coasts of it whilest you list, you shall not finde there (vpon my word) one Iesuit, or one Papist, for none shall stand in Mount Sion with the Lambe, that haue receiued the marke of the Beast, or belong to Antichrist.

Sect. 18. Prouing (according to the Ti­tle of the booke) by the con­fession of all sides, that the Protestants Religion is sa­fer, because in all positiue points of our doctrine, the Romanists themselues agree with vs, but in their additions they stand single by themselues.

BVt admit the Prote­stants should allow a possibility of saluation, to all beleeuing Christians in the bosome of the Roman Church (which neuer yet was granted) what doe our aduersaries inferre from hence? Therefore (say they) It is the safer way to persist in [Page 316] that Church where both sides agree, then where one part stands single in opinion by themselues. Now surely, if that be the safer way where­in differing parties agree both in one; I will ioyne issue with them in this very point, and if in this I make not good (the Title of my book) that wee are therefore in the safer way, because they agree in the principall points of Controuersie with our do­ctrine, I will reconcile my selfe to the Romane Church, and creepe of all foure to his Holinesse for a pardon.

First then, we say there is a Heauen and a Hell; It is true say they, but there is a Purgatory, there is a Limbus Infantum also; In the first part they ioyne with vs, in [Page 317] the latter they stand single by themselues: And that is the safer way where both sides agree.

We say we shall be saued by the Merits and satisfacti­ons of Christ Iesus: It is true say they, but there are like­wise merits of Saints, and sa­tisfactions of our owne help­full and necessarie to salua­tion: In the first part they ioyne with vs, in the latter they stand single by them­selues: And that is the safer way where both sides agree.

Wee say the Sacrament of Baptisme and the Eucha­rist, are two proper Sacra­ments instituted by Christ: it is true say they, but there are fiue more to bee receiued as true and proper Sacra­ments, de fide for an Article [Page 318] of beleefe: The first two they confesse with vs, in the latter fiue they stand single by themselues: And that is the safer way where both sides agree.

Wee say that Images of Christ and his Saints are or­naments and memorials of the absent, and may in some Cases serue for Historie; It is true say they, but there is also worship and veneration due vnto them: In the first part they agree with vs, in the latter they stand single by themselues, And that is the safer way where both sides agree.

We say with the Euange­list: Thou shalt worship the Lord thy God, and him onely shalt thou serue; It is true say they, but there bee Saints [Page 319] and Angels also that must be inuocated and adored: In the first part they ioyne with vs, in the latter they stand single by themselues: And that is the safer way where both sides agree.

We say that Christ is the Mediator and Intercessour betwixt God and Man: It is true say they, but the Saints and Angels are our Interces­sors and Mediators also: In the first part they ioyne with vs, in the latter they stand single by themselues, & that is the safer way where both sides agree.

We say that Christ is the Head and Monarch of the Church, it is true say they, but there is likewise another visible Head of the Church which is the Pope: In the [Page 320] first part they ioyne with vs, in the latter they stand single by themselues: And that is the safer way where both sides agree.

We say that Peter had a Primacie of order, that is, a First-ship among the Apo­stles: It is true say they, but withall he had a supremacie of power and Iurisdiction: In the first place they ioyne with vs, in the latter they stand single by themselues: And that is the safer way where both sides agree.

We say there are 22. books of Canonicall Scripture, It is true say they, but there are other bookes also, as namely To bit, Iudith, the Machabees, &c. that are Canonicall, In the first part they approue all that we hold, in the latter [Page 321] they stand single by them­selues: And that is the safer way where both sides agree.

Wee say the Scripture is the Rule of faith, It is true say they, but there are Tradi­tions likewise, and vnwritten verities that must bee added to the Scriptures: In the first they ioyne with vs, in the latter they stand single by themselues: And that is the safer way where both sides agree.

Lastly, we say there are 12. Articles of the Creed, and this is the Tenet and confes­sion of all Christian Chur­ches: It is true say they, but their are 12. Articles more published by Pope Pius the Fourth, to be receiued of all men: In the first place they confesse all that we hold, in [Page 322] the latter they stand single by themselues: And that is the safer way by our aduersaries confession where both sides agree.

Thus by the ample testi­monies of the best learned in the Romane Church, there is nothing taught by the Protestants, de fide, for mat­ter of faith, which the Church of God hath not al­waies held necessarie to bee beleeued, nothing but that which alone is sufficient for euerie Christian man to know concerning his saluati­on, nothing but that which is confessed by our aduersaries to bee safe and profitable for all beleeuers, nothing but that wherewith the writings of all antiquitie are conso­nant, and all Christian con­fessions [Page 323] agreeable.

Now since I haue brought you into Via tuta, the safe Way; Christus est Ʋia & ve­ritas. I will briefly commend vnto you Christ and his Apostles for your Leaders, the An­cient Fathers for your Asso­ciates and Assistants, and the blessed Spirit for your guide, and conduct in your safe Way: There are other passengers (viz.) Cardinals and Bishops, and Schoole­men which doe accompanie you part of your way, but they are strangers, and ther­fore be warie of them and by way of preuention:Ier. 6.16. Stand in the waies and see, and aske for the old pathes, where is the good way, and yee shall finde rest for your soules.