THE WAY TO THE TRVE CHVRCH: wherein The principall Motiues perswa­ding to Romanisme; and Questions touching the nature and authoritie of the Church and Scriptures, are familiarly dispu­ted, and driuen to their issues, where, this day they sticke betweene the Papists and vs:

Contriued into an Answer to a Popish Discourse, concerning the Rule of Faith and the marks of the Church. And published to admonish such as decline to Papistrie of the weake and vncer­taine grounds, whereupon they haue ventured their soules.

Directed to all that seeke for resolution: and especially to his louing countrimen of Lancashire.

By IOHN WHITE Minister of Gods word at Eccles.

For the finding out of the matter and questions handled, there are three Ta­bles: two in the beginning, and one in the end of the Booke.

¶De hoc inter nos Quaestio versatur, vtrum apud Nos, an apud Illos vera Ecclesia sit. August. de vnit. Eccles. cap. 2.

LONDON, Printed for IOHN BILL and WIL­LIAM BARRET. 1608.

TO THE MOST REVEREND FATHERS IN GOD, TOBIE, THE LORD ARCHBISHOP OF YORKE HIS GRACE, Primate and Metropolitane of England: and to GEORGE, Lord Bishop of Chester: his very good Lords.

WHen I first pēned this Treatise, which now I offer to your Lordships, I did it for mine owne priuate exercise, and the satisfying of certaine friends that desired it. Afterward seeing some hope that it might doe good abroad, principally in the countrey where I dwell: and desirous, if it were possible, to do any thing that might helpe the seduced out of their errors, and confirme the rest in the truth, I was easily perswaded to put it forth; and the rather for that the questions handled, touching THE AVTHORITIE AND SENCE OF THE SCRIPTVRE, and SIGNES OF THE CHVRCH, are the profitablest that can be stood vpon, and such as I haue alway obserued our people commonliest vse, and most desire to looke into; not being able to apprehend the difference, or iudge of the reasons in other [Page] questions; but presuming that if by certain marks they could find which is the true Church, there would remaine litle dif­ficultie in the rest, forsomuch as therein they should find the truth in euery controuersie.

2 The proper cause why our aduersaries put this deuice into the peoples heads, was to dazle their eyes, and delude their sences with the name of THE CHVRCH; that when they should find the word of God, and all discourse against their opinions, yet that name should amaze them, while they might beleeue nothing vntill they were perswaded, by other marks, that it came from the CHVRCH. And no doubt this is theApollodor. Bibliothec. li. 2. Gorgons head that inchanteth and oppresseth them, euen the learnedst of them all, and holdeth them in bondage to their errors, hauing a conceit that they wil heare nothing against the Church: which they presuming to be the Papacy (though it be but AN IMPOSTVME BRED IN THE CHVRCH, or A DISEASE GROWING TO IT) will go no further. All their speech is of the Church: no mention of the Scriptures, or God their Father, but their MOTHER THE CHVRCH. Much like asSolin. poly. hist. c. 33. they write of certaine Aethiopians, that by reason they vse no mariage, but promiscuously companie together, it cometh that the children onely follow the mother: the fathers name is in no request, but the mother goeth away with all the reputation. Let their talke be listened, and their bookes perused, and it will appeare, this authoritie of their Church is at the end of euery question, and striketh the stroke: asPhilostrat. in imaginib. one saith pleasantly of Aesops Fables, that therein the Foxe is the chiefe stickler of all the company. The beasts seldom meet but he is among them, and beareth his part with the busiest.

3 This matter is handled in this Booke betweene my aduersarie and me. For though others haue done the same [Page] before me, yet I haue done it in mine owne method. The wa­ter is all one, but the vessell wherein I haue brought it, is my owne. And it was the iudgement ofTrinit. l. 1. c. 3. & de Menda­cio. c. 6. Saint Austine, that In places infected with heresie, all men should write that had any facultie therein, though it were but the same things in other words; that all sorts of people, among many bookes, might light vpon some, and the enemie, in all places, might find some to encounter him. The Ie­suites, which are the Popes Ianizaries that guard his person, and were brought in now at the last cast, when the state of the Papacie was at a dead lift, to support the waight of the maine battell, haue pestered the land with their writings, and filled the hands and pockets of all sorts of people with their papers; yea fannes and feathers are lapped vp in them; wherein it is admirable to see how presumptuously they take vpon them, in disgracing our persons, belying our doctrine, and coining and defending strange opinions of their owne, neuer heard of afore; as if Chrysippus schoole had bred them,Diog. Laert. in Chrysip. who vsed to make his boast, that many times he wanted opinions to aduance, but if once he had the opinion, he neuer wanted arguments to defend it: whose writings, seeing they cannot be suppressed, pitie but they were effectu­ally answered. The applause that ignorant and vnsetled minds giue them, and the conquest that of late yeares they haue made of a few Libertines and discontented persons, hath so fleshed them, that it is incredible how they brag and sing, likeAuentin. An­nal. lib. 2. the clownes of Germany, when they had expelled the Franks:

Mille Francos, mille Sarmatas semel occidimus:
Mille, mille, mille, mille, mille Persas quaerimus.

But I dare boldly say it, that if the maner how they haue pre­uailed be looked into,Praescript: Tertullians speech will fall out to be [Page] true, It is the weaknesse of some that giueth them the victory, being able to do nothing when they encounter an able faith. Discontent and vanitie of mind, voide of the knowledge and faithfull practise of religion, are good dispo­sitions to heresie. They liue Gentiles, saith Cyprian, and die heretickes. [...]. Dio [...] Laer [...]. in Epicur. Epicurus, in his time, with teaching plea­sure and libertie, filled the most houses and cities with his friends. But if we looke what the motiues were that led them away, and what the Iesuites said against vs, I presume three verses inP [...]ol. Plautus will answer them:

Quid ait? quid narrat? quaeso quid dicit tibi?
Nugas theatri, verba quae in comoedijs
Solent lenoni dici, quae pueri sciunt.

4 A singular misery no doubt, and aboue all other to be lamented, that mans mind so free, so ready, so able, with those helpes that God hath left him, to search out the truth, yet should not be satisfied, nor rest contented with heauen and earth, or any other thing that God hath reuealed for the fin­ding thereof: but suffereth it selfe to fall into opinions, and with the conceits thereof, as it were with irons and fetters, like a prisoner to be shut vp in the bottome of a lothsome dun­geon, where they can find nothing but the crawling of blind error, and vnsetled opinions, and irksome vncertainties, as vermine creeping round about them. If euer any thing de­seruedAgathias hist. lib. 1. [...] pitie, it is to see ignorant men and women, that know nothing themselues, thus to be imprisoned in the iayle of opinions, by the deceit of cunning seducers,The Quodlibets make ful demon­stra [...] of all this: besides that which we see with our eyes. that seeke no­thing hereby but to rob and spoile them, possessing the wiues, leading the children, vsing the goods, to swagger and serue their owne luxuriousnesse: that since the Harpyes were cha­sed away, and Bel was ouerthrowne, neuer was there such a greedy and rauenous idoll as the Seminary; with his backe [Page] and belly sinking and drowning all that entertaine him. I neuer thinke hereof, but Moloch the idoll of the Ammonites cometh into my mind:Paul. Pagius. paraphr. Chal­daic. in Leuit. 18.21. It was an Image hollow, and had seuen chambers or ambries in it: they opened the first and offered meale into it: in the second they put pige­ons; the third receiued a sheepe, the fourth a ramme, the fift a calfe, the sixt an oxe: and if any man would offer his sonne or daughter, the seuenth was ready for him; his face was like a calfe, and his hands altogether framed to receiue gifts of the standers by; the liuely por­traiture of these seducers, if we please but a little to compare the shape and conditions of the one with the other.

5 And would to God they had made our land, their na­tiue country, but a stage for these fooleries, and not turned it into a theater of their tragedies andVide pater si tunica filij tui sit an nō? apud Math. Westm. pag. 71. vnpriestly practises: or had planted their superstition in the heart of the subiect, so as a little more roome had bin left for loyaltie to the magi­strate. For what conclusions are these to be brought into a kingdome?Posseuin. Bib­lioth select. pag 17. It is iudged that no Christian monarch hath his crowne wholly giuen him from heauen, vnlesse it receiue firmnesse and strength also from Christs Vicar the Pope. AndRoderic. San­cius Episco. Za­morensis. alled­ged and followed by Cárerius, de potest. Rom. Pont. pag. 131. againe, It is to be holden, according to the Natural, Moral, and Diuine law, with the right faith, that the Lordship of the Roman Bishop is the true and only immediat Lordship of al the world, not as concer­ning spirituall things onely, but also as concerning tem­porall things: and that the imperiall Lordship of Kings dependeth vpon it, and oweth seruice and attendance thereunto, as a meanes, minister, and instrument; and that by him it receiueth institution and ordination, and at the commaundement of the Papall Lordship it may be remoued, reuoked, corrected, punished. In the go­uernment [Page] of the world, the secular Lordship is not ne­cessary either of pure, or meere, or expedient necessitie; but when the Church cannot. Resoluing this article therefore, we say, that in all the world there is but one Lordship, and therefore there must be but one vniuer­sall and supreame Prince and Monarch; who is Christs Vicar, according to that of Dan. 7.14. Daniel: He gaue him do­minion, and honor, and kingdome, and all people and languages shall serue him. In him therefore is the foun­taine and originall of all Lordship, and from him the o­ther powers flow. All their religion is full of this doctrine, and hence proceed the monsters of conspiracies against our State. Whereby it appeareth, IT IS NOT RELIGION THEY STRIVE FOR, BVT SOVERAIGNTIE: and not the consci­ences of men, yeelding to their ceremonies and superstitions, will satisfie them, vnlesse they may also haue their willes in ouerruling all, and the Crownes of Princes, and the Scepters and subiects of the Kings of the world be at their deuotion. Whereby they haue branded themselues for euer with the in­deleble character of the Ministers of Antichrist: that being but Priests, and confined to their bookes, and hauingMat. 16.19. & ibi Ferus. § Tertiò obser­uandum & illud quòd signanter dicit. no o­ther commission but TO PREACH AND TEACH, yet thus they creepe into thrones, filling the world with Anarchy and confusion; and whose soules they should winne to God by ministring the word and sacraments, their bloud they sacri­fice to the diuell, by stirring them vp to treason and rebellion, and canonize them for MARTYRS when they haue done. We thinke it lamentable that isAnton. Magin geograph. pag. 168. written of the great Turk, how at Constantinople, in the place that sometime was the pallace of Constantine, now he keepeth fierce Elephants, and a thousand other cruel beasts: and in a stately Church neer to adioyning, where God was wont to be honored, he feedeth sa­uage [Page] monsters, and to euery pillar therof tieth Lions, Beares, Wolues, Tygers.Witnesse the murders of the infant of Spaine, the Prince of O­renge, the French King, King Iohn of England, the Irish warres, the English rebellion in the North, the Frēch massacres, the infinite trea­sons against Qu. Elizabeth and his Maiestie and aboue all other the Powder trea­son in Nouemb. 1605. This is the practise of the Man of Rome: in the pallace of Constantine, where formerly of old, godly Bishops had wont to be entertained, he stalleth vp purpled Machiavellians, and vnreasonable beasts to prey vpon Con­stantines successors, and deuoure the Princes of the earth: and to euery pillar of our Churches welnigh in Europe, he chaineth Wolues and Libards to flie at our throates, when­soeuer we come within their reach. And those heards that we see of Friers, Seminaries, Masse-priests, Iesuites, preten­ding to be the Pastors of our soules, be nothing else but so ma­ny Beares and bloudie Tygers, chained to the pillars of our Churches, the fatall enemies of Princes and their people, to suck their bloud: saue that the Turks lions at Constantinople with feeding and familiaritie of their keepers become tame and gentle; but the Popes sauages of Rome by no for­bearance or mercie shewed them can be mollified: no gentle vsage can tame their nature; no clemencie will reconcile them, no diet will swage their thirst of bloud; no benefits, no patience, no endurance can alter their hearts from practi­sing against their mercifullest Prince, and dearest countrey. Alas for our people, that haue made choise of such maisters. I rememberQ. Curt. l. 6. Sequidem gratu­lari quòd in nu­merum deorum receptus esset Alexander; cae­terùm misereri eorum quibus viuendum esset sub eo qui mo­dum hominis excederet. the speech of Philotas touching Alexander, what time he would be made a god: That he was glad A­lexander was receiued into the number of the gods: ne­uerthelesse he could not but pitie their state who must liue vnder him that would exceed the degree of a man. The Popes Deitie therfore maketh them in a miserable case that liue vnder him, that disdains the place that God hath allotted him. The alliance they haue with the Church of Rome, wil not let them see this, though the former agesSigeb. ann. 1088. coun­ted it nouelty and heresie, andAnna Caesa­rissa hist [...]. Refert Illyric. with passion cried out of it. [Page] For adultery is a foule sinne, yetCael. Rhodi­gin. l. 10. c. 35. among the old Arabians no man was reputed an adulterer if he were sib to the woman: which is the reason why nothing is amisse among our aduersaries, because the men that do it are sib to the Ro­mane Church.

6 There is but one way to preuent the danger that may he feared from this generation and their practises: and that is, that sinne be seuerely punished, and a preaching ministery setled, as much as is possible, in all places of the land, and painfull preaching effectually maintained against the mani­fold discouragements of this iron age, whereby the subiect may be taught obedience, and ignorance and superstition (the roote of disloyaltie) may be expelled; that slie Papists, specially those of the better sort, be met with, and not suffered with cunning and friendship to slide through the fingers of the Magistrate: that besides all other courses vsed to bridle them, they be reuoked to continual conference with such per­sons as are euery way fit to encounter the reputed learning of their Seminaries, and to lay the vain rumor of it: that finally his Maiestie and the State, vpon all occasions, be encoura­ged against the manifold dangers and troubles, which (to the exceeding griefe of all good subiects) their gracious care ouer the Church, and Zeale against false religion, bringeth vpon them; and that by deuoting our selues to their obedience, and expressing our contentment in their gouernment, they be en­couraged to proceed and take heart for euer in the faith and profession which the sacred lawes of our land and the mercy of God haue hitherto vpholden to vs, and vnder which we haue liued so happily, and obtained such strange deliueran­ces against all our enemies. The persons that must do this, are your Lordships, and the rest of your place, the Fathers of the Church, whose seates were first erected, euen from the begin­ning, [Page] for such very purposes. No contradiction nor contentiō must weary you, no peace must make you secure, no opposition dismay you. The chiefe magistrates of our state are properly in your hands, to frame their conscience, to direct their pro­ceedings, to stirre them to action: the inferior sort of the Cler­gy meddle not with this charge; it is your Lordships, to whom the cure belongeth. The vigilancy, Zeale and courage of the Primitiue Bishops (to say nothing of our Grindals, Iewels, Pilkintons, and other famous Prelats of our time, your Lord­ships predecessors) was admirable in these businesses: after God once blessed them with an orthodoxal magistrate to sup­port them, there could no heresie harbour vnder them, but they draue it out. They were faithfull Fathers to the Church, and Tutors to Emperours, and by their Zeale and courage made the names of METROPOLITAN and BISHOP the most gratefull and honorable titles in the world; that euery toung pronounced them with ioy, and euery heart affected them with contentment; when the negligence and securitie of some that succeeded in after times, gaue the first occasion to quar­rell at it, and depraue it.

7 If this be wanting, that God be not pleased, but sinne increase, and so much superstition remaine still in the land vnreformed, [...]. Georg. Pachy­mer. NO HVMANE VVISEDOME CAN KEEPE OVT GODS IVDGEMENTS, BVT THEY VVIL COME AT THE LAST VPON VS. We haue bin often threat­ned, and the world about vs, amazed at our dangers, won­dreth how we haue escaped.Cedren. hist. pag. 542. When Nicephorus Phocas had built a mightie wall about his pallace, for his securitie, in the night he heard a voice, crying, [...]: Though he built as high as the clouds, yet the citie might easily be taken, the sinne within would marre all. If the diuell had [Page] employed any wit against vs, but THE FRIERS, our feare should haue bin the lesse: but all ages, and this beyond all, sheweth their practises to haue bin of extraordinary ascenden­cie. It is not much lesse then 500. yeares sinceWickliffe. in T [...]ialog. pa. 143. a Bishop of Lin­colne gaue the Frier this definition: Est cadauer mortuum, de sepulcro egressum, pannis funebribus inuolutum, à diabolo inter homines agitatum. There is nothing about him, but it relisheth of the graue and destruction; and God deliuer vs from him.

8 There is a generation that thinketh there is no diffe­rence betweene the two religions, but they may be reconciled, and all this ado needeth not. Two sorts of people say thus. The first are certaine POLITICK ROMANISTS, to extenuate the foulnesse of Popery, and to hold mens conceits toward it in the meane time till oportunitie serue to set it wholy vp; what time they wil change their dittie, and say, the difference is so great, that they which hold our part must be burned at a stake. The second are IGNORANT, AND VNDERSTAND NOTHING, but liuing voide of the knowledge and conscience of all reli­gion, are possible of his mind that TuronensisGreg. Tu [...]on. hist. Franc. li. 5. c. 43. If both the one and the o­ther were follo­wed: neither were is any hurt if going between the altars of the Gentiles and the Church of God, a man should giue honor to both. writeth of, who said it was best of al, si & illa & illa colantur; neque esse noxium si inter Gentilium aras & Dei Ecclesiam quis transiens, vtraque veneretur. Whom God in his iudgement giueth ouer to this opiniō, to plague their sloth; who minding nothing but Epicurisme & earthly things, and not enduring the paines and conscience to make triall of that which should saue their soules, are seduced by this perswasion, and plunged into Atheisme, to thinke the iust defence of our faith to be no­thing but the maintenance of contention. Wherein, at one breath, they haue not onely censured our State restraining Papistry, and all the Churches throughout the world, insi­sting vpon the difference; and the Church of Rome too [Page] that proclaimeth it and pursueth it: but they haue also con­demned the Primitiue Church and all the Doctors therof, who would neuer yeeld, I wil not say in an opinion, but not so much as in a form of speech, or in the change of a letter, soun­ding against the orthodoxal faith. The difference between the Councell of Nice and Arius was but in [...]. & [...]. a letter.Georg. Pa­chymer. hist. l. 5. The con­trouersie whereupon the Latine and Greeke Churches brake, touching the proceeding of the holy Ghost, depēded but vpon two prepositions, [...] and [...]. The monstrous heresie of Nesto­ [...]s, lay but in the change of [...] for [...]. one poore letter; andConcil. Ephe­sin. Graec. p. 10. [...]. Cyril would haue him euen in that to gratifie the Church: and when he would not,Dalmat. apo­log. in Concil. Ephesin. six thousand Bishops rose vp against him for it; so religious were they that had religion, that THEY VVOVLD NOT EXCHANGE [...] Basil. apud Theodo­rit. l. 4. c. 19. A LETTER OR A SYLLABLE OF THE FAITH, VVHEREVVITH OVR SAVIOVR HAD [...]VT THEM IN TRVST. Which is our iust defence that write in the controuersies against all our censurers. [...];Epist. ad Cle­ric. Constanti­nopol. in Con­cil. Ephes. p. 72. saith Cyril, [...]: Are we enemies to peace? no: we rather wil pul it to vs with violence, so that the true faith withal may be confessed. But when it cannot be obtained, we cleare the truth, and by expelling their errors, labour to plucke the seduced out of the fire, and bring them to knowledge, that their soules may be saued, and their life reformed, and the State secured wherein they liue.

9 And this my poore endeuour in this kind I humbly present to your Lordships, vnder whose iurisdiction I exercise my ministery; not in affiance of any thing therein worthy your reading, whom our Church hath long since knowne to be the same that Eunapius saith of two other in his time, [...], and [...]; nor in hope to escape the disgracefull censures of inter­medlers; [Page] but in zeale to my countrey, and assurance that it may do good therein, going vnder so HONORABLE protecti­on. I am so meane a man, and obscure euery way, that I fea­red the truth would sustaine losse, and be contemned for my obscuritie, if some extraordinary fauor did not leade it forth. And let it go forward indeed, and shew it selfe abroad, ha­uing THE TRVTH to support it, and so acceptable an in­scription to go before, and the name of so VVORTHY PA­TRONS to leade it forth.

And so desiring pardon for this my boldnesse, I humbly commit your Lordships to the mercifull protection of Al­mightie God, who long continue your prosperous estate, and make you happie instruments of much good vnto his CHVRCH. Octob. 29. 1608.

Your Lordships in all dutie IOHN WHITE.

THE PREFACE TO THE READER, TOVCHING THE present controuersies betweene vs and the Romish Church.

IT is not as some thinke touching the questions between the Church of Rome and vs, that there is no reall diffe­rence. Would to God it were so. But they that examine the points shall find it farre otherwise. 1. Concerning the Scriptures the Church of Rome teacheth, thatCan. loc. pag. 251. Manie things appertaine to faith and Christian doctrine, which, neither openly nor obscurely, are contained in holy writ. Totalis enim & adaequata regula, est Scriptura, & Tradi­tio simul. Dein­de Traditio pa­rem authorita­tem habet cum Scriptura. Be­can. circul. Cal­uin. p. 278. For the totall and full rule of our faith is Scripture and Tradition both toge­ther: Tradition being of equall authoritie with the Scripture. This assertion is directly against the doctrine of our Church, and leadeth men into pernicious errors pretended to be deliuered by Tradition, and withdraweth them from the obedience of onely Scripture, to the following of vncertaine authoritie. 2. Concerning the iustification of a sinner,Viguer. Insti­tut. theol. p. 286 whereby of a wicked, vniust, and vncleane person, he is made cleane, holy, and simply iust: it teacheth that this is done, by the habite of our owne inherent righteousnesse, and not by Christs. Bellarmine, expounding the Councell of Trent, saith,De Iustif. l. 2. p. 1032. c. Our owne inherent iu­stice is the formall cause of absolute iustification, not the iustice of Christ imputed to vs: andPag. 1071. d. besides the merits of Christ imputed to vs for our satisfaction, there is in vs an inherent iustice, which is the true and absolute righteousnesse whereunto, by the iust iudgement of God, not punishment, but glorie is due. This opinion containeth so reall a difference from the truth, that S. PauleGal. 5.4. saith of it: Ye are abolished from Christ, ye are fallen from grace, whosoeuer are iustified by the Law. 3. Concerning the merite of our workes it holdeth,Mich. Bai. de merit. oper. p. 12 that when men ha­uing conuersed godlily and righteously in this mortall life to the end, obtaine eter­nall life: this is not to be deputed to the purpose of Gods grace, but to the ordi­nance of nature, appointed presently in the beginning, when man was created. Neither, in this retribution of good things, is it looked to the merite of Christ, but onely to the first institution of mankind, wherein by a naturall law it was set downe, that, by the iust iudgement of God the keeping of the commandements should be rewarded with life, as the breaking of them is punished with eternall death. Whereby we see that there is a plaine difference betweene the Church of Rome, and vs, in the principall article of our faith, touching the saluation [Page] of our soules; we beleeuing stedfastly that it is to be ascribed to the merits of Christ, they expecting it for the merite also of their owne works. 4. Concer­ning Images,Concil. Trid. sess. 25 it practiseth the hauing and worshipping of them: yeaAzor. Instit. tom. 1. p. 737. the Diuines of that Church hold that euery Image is to be honoured with the same honour, wherewith they worship the samplar. No man can be so simple but he may see a substantiall difference in these points: and the like may be shewed in aboue two hundred questions controuerted betweene vs, though I will not denie that in many things the heate of the contenders hath deuised diffe­rences where there are none, and to discredit one another they haue wrested that which might be well vnderstood.

2 Besides the Church of Rome not onely requireth vs to professe her faith, but also to do itBell. de laic. c 19. p. 19; 9 c. with subiection to the Pope: and teacheth,Turrecr. quaest ex S. Tho. q. 13. that this is ab­solutely necessarie to saluation. A point so fully opposite to the gouernment of our Church that it can no way be reconciled, forsomuch as we know the same to be a meere pretence to hide their tyrannie.

3 And as the difference is reall, and of long continuance, so is there no hope to reconcile it. The Papacie, that standeth in opposition against vs, was brought in by Satan at the first, and is still continued, onely to seduce the world: and2. Cor. 6.14. what fellowship hath righteousnesse with vnrighteousnesse? what communion hath light with darknesse? or what concord hath Christ with Belial? or the temple of God with idols? It is in vaine therefore to hope for reconcilia­tion of things so farre vnlike, vnlesse our aduersaries would wholly renounce their parts, and embrace the truth, which2. Thess. 2.11. they will neuer do, Many meanes haue bene vsed, but neuer anie could preuaile. The Emperours, Ferdinand, and Maximilian, trauelled painfully herein, and by their appointment Cas­sander, a great learned Papist, drewConsult. de Artic. controu. ad I [...]app. a proiect, to shew his iudgement. And in the time of Charles the fift, it was much laboured in Germanie to accord the sides, both by Papists and Protestants. And it isAct colloqu. Ratisbon. an. 2 [...]41. Lindan. L de querela pa­cis. Praefat. reported, that, at a mee­ting at Regenspurge, there was an agreement made of many weighty points, touching Free will, Originall sinne, Iustification, Faith, Merits, Traditions, the Masse, &c. but this held not; neither indeed can the wit of man auoide that1. Cor. 11.19 2. Thess. 2.8. & inde. which God will haue, for the triall of his Church, and manifesting of his truth. There is in our aduersaries that refractarie frowardnesse, that they seeke nothing but to be contrarie vnto vs, and euen hate the name of peace. This opinion, De Grat. & lib. Arb l 5. c. 1. saith Bellarmine, we imbrace and defend so much the more willingly, by how much it displeaseth our aduersaries, and especially Caluin. Maldon. com­ment. in Ioh. 6. Another, ex­pounding a place of Scripture, saith: Though I haue no author for my exposi­tion, yet I allow it rather then that of Austin and others, though it be most pro­bable; because this of mine more crosseth the sence of the Caluinists.

4 Hauing therefore to do with aduersaries so contentious, with doctrine so pernicious, with a Church so diseased; it is a better way to examine the questions and betake our selues to the true part, then to hope for that which will not be. And this was the course that the Christians tooke when the Church in ancient times was vexed with Arianisme and Pelagianisme. They were not indifferent which side preuailed, but they claue fast to the truth: they [Page] did not neutralize betweene both; they did not idly sit, and deride those that contended for the truth; they made not the questions of religion the matter of their quarrels, and rude discourse in Tauernes and streetes, and euery base companie; but with godly affection they lamented the Churches trouble, and with zealous consciences, and earnest prayer, and religious endeuour they sought the faith. This is the way that all men should take, now when the rumor of the contention groweth so great: 1. with HVMILITIE to craue at Gods hand the direction of his Spirit: 2. then with DILIGENCE to reade and learne the Scripture, whereby to iudge: 3. and so with LOVE to the persons of the men, and with a mind prepared to yeeld to the truth, to trauell through the questions. The want of which no doubt is the true cause why contentions grow, and questions multiply, and all things are vncertain. For the preachings and writings of learned men are licentiously censured afore they be vnder­stood: the most people making the same onely a matter to cauill at; neuer considering with what religious hands they ought to touch the questions of faith, wherin whosoeuer erreth, loseth no lesse then his soule thereby. The questions of faith, and all matters of religion, require in such as will profita­bly exercise themselues therein, three things: Humilitie of mind, because they concern the holy things of God: Diligence in attending, because they are spiri­tually discerned: and strength of iudgement, because enemies and seducers are exceeding cunning to beguile a slothfull examiner, and deceiue him that considereth not attentiuely.

5 Our aduersaries that manage the Papacie, if euer any, haue expressed this cunning and skill in perswading and setting forth their heresie, so farre that it cannot be denied, they haue omitted no art that might set it forth, nor no diligence that might adorne it. We reade strange things of certaine pain­ters, how admirably they cast and shadowed their workes; but the skilfullest painters that euer were are our Iesuits and Schoolmen, and others, the work­men for the Church of Rome. Not the famous Zeuxis (Plin. l. 35 c. 9. who wrote vnder his table, when he had drawne it, that men should sooner enuy then imitate him) was to be compared to these painters: not the ancient Polignotus, nor Par­rhasius, not Mycon, Timanthes, Bularchus, Phidias, did euer bestow such pains on their images, as these haue done on their idol the Papacie: specially the Ie­suite, who, as PlinieLib. 35. c. 10. noteth of Parthasius, is soecundus artifex, sed quo nemo in­solentius & arrogantius sit vsus gloria artis: a workman full of deuice, but no man vseth the reputation of his skil more proudly and arrogantly then he. Zeuxis being to make the image of Iuno, to hang vp in her temple, chose out certain virgins, to put the seuerall beautie of them all into his picture: so haue these painters made choise of the exquisitest deuices that all the heresy in the world could yeeld, to put the same into their religion; no policie in Machiauell, nor Sophistry in Aristotle, nor eloquence in Rhetorick, but they haue contriued it into their Image, that, saue truth and sinceritie, there is nothing wanting. Ter­tullian saith, As the Gentiles with their hands, so heretickes with their words, are the makers of idols: for euery lie that they speake of God, is a kind of idolatry. The [Page] Prophet EsayC. 44. v. 12. setteth downe a liuely description of this matter. The Smith ta­keth an instrument, and worketh in the coles, and fasteneth it with hammers, and worketh it with the strength of his armes: the Carpenter stretcheth out a line, he fashioneeh it with a thred, and plaineth it, and pourtrayeth it with the compasse, and maketh it after the figure of a man, and according to the beauty of a man, that it may remaine in a house. He heweth him downe Cedars, and Pine trees, and Okes, and he taketh thereof and burneth it, and warmeth himselfe, and baketh his bread: yet he maketh a god and worshippeth it, an idol and boweth downe before it: he burneth the halfe of it in the fire, and vpon the half of it he eateth his meate; he rosteth it, and is satisfied: also he warmeth himselfe, and saith Aha, I am warm, I haue bin at the fire; and the residue therof he maketh a god, euen his idol; wherto he boweth, yea he worshippeth and prayeth vnto it saying, Deliuer me, for thou art my god. In which words the God of heauen deriding the Gentile, doth very fitly shew vs the idolatry of Rome, and the maner how the idol religion therof was framed and set on foote. At the first it was but a rude block, and ragged trunk, rough hewne by bungling workmen that were not their crafts masters, till the Smith, the Carpenter, and the painter came, euery one in his place, and shewed his skill. First the Canonists like blacksmiths blew with the bellowes of their Decrees, and hammered, and heat it in the coles of the Popes Consti­tutions: these smithes were Gratian, Pope Iohn, Gregory, and Boniface, with their prentises that serued them, Hostiensis, Innocent, Panormitane, and the rest of that profession. Next, the Carpenters that tooke it in hand were the Friers and Schoolmen, which stretched their line ouer it, and brought it into better shape. Thomas, and Scot, and Alexander fashioned it with line and le­uel, they stretched out the line of Method ouer it, and with the thred of a Di­stinction they plained it where it was rough, and with the compasses of their Logick and Philosophy made it in the fashion of a man. After that the great Lateran Councell, about the yeare 1215. had polished it, and giuen it strong ioynts to stand vpon: not long after the Councels of Constance, Basil, and a­nother Lateran hewed it ouer again, and altered the fashion in certain points touching the Popes authoritie. There some Cardinals, Senensis and Cusanus, thought the head stood too high aboue the shoulders, and would haue had it bowed downe a little lower. At last they brought it to Trent, into the hands of their best workmen, asAbsolutissima Trident. Synod. Posseuin bibli­oth. select. pag. 18. A. they say, who mended it from top to toe, and set it vp againe when the wormes had welnigh consumed it: since which time the third sort of workmen the Painters haue taken it in hand; the Iesuits and their fellowes, who neuer cease to paint it day and night. There is no colour but they haue tried it to make it beautifull. Some with varnish and plaister stop vp the crackes, which the Sunne shining vpon it, hath made, that they might not be seene Bellarmine and his associates in that kind, stirre all colours to­gether, and varnish ouer the smokie and dustie places so skilfully, that a man can scarce tell what the colour is. Surius and Baronius with other colours, ground by Legendaries, cast a shadow ouer it for seeming too youthfull, but they haue painted a gray beard to a greene head: the rest stand by, such as are [Page] Sixtus Senensis, Lindan, Staphylus, Posseuine, like Censors, commending the workmanship, and flattering the workmen, and extolling the idoll against them they call Lutherans and Caluinists. Thus at the last haue they polished their Dagon, and set it vp before the Lords Arke: saue that it may not be for­gotten that with some of it they warme themselues, and rost their meate; as Pardons, the Masse, and Purgatorie; and laugh in their sleeues at such as turne the spit: Ah I am warme, I haue bin at the fire.

6 This is the labor and workmanship that our aduersaries haue bestowed on their religion, to set it forth: whereby they haue made their Church so seeming Catholicke. And indeed we haue alwayes obserued that there be two principall things which draw mens conceits to Papistrie. The first is the Name and report that goeth of the Church of Rome, while men perswade themselues that a Church so ancient, and renowmed in all ages, cannot but be the true Church of God. The second is the rumour and opinion of our ad­uersaries learning, as if it were vnpossible so learned men should be deceiued, and their writings could be answered. Neuerthelesse it is easie enough to see the truth through all this, if men will consider of things attentiuely. For tou­ching the name and shew of the ROMANE CHVRCH, it is but an empty sound of words and titles: this present Romane being wholly departed, in the questions controuerted, from the ancient, and retaining nothing but the title. This should deceiue no man. For the true, ancient, and Apostolicke Church of Rome, so much commended by the Fathers, and sought to by the world, professed another kind of faith then this doth, and the same that now we defend against them; whereas this is fallen from it; and yet skilfully re­taining still the same Seate and Title, imposeth maruellously vpon the world hereby. Isidorus PelusiotaL. 3. Epist. 408. hath a saying that sheweth the like­lihood of this: In the daies of the Apostles, and afterward, when the Church florished, and laboured as yet of no disease, the diuine graces of God went, as it were in a ring, round about it; the holy Ghost administring all things, and all the Bishops thereof inciting and turning it towards heauen: afterwards it grew diseased, and was troubled with faction, and then all those things flew away. Thus the Church is like a woman fallen from her ancient happinesse, and retai­ning onely some signes thereof. She hath the sheathes and caskets where her orna­ments lay, but the goods themselues she is spoiled of. Not through his carelesnesse and negligence that first enriched her, but through their naughtinesse that gouer­ned not things as they should haue done. This Doctor well perceiued that a Church may lose the faith, and yet retaine her name still: and he saw that, in his time, things fell to decay, and the faith of Christ began to be altered. To what purpose then should any man respect the name of the Romane Church, when the true faith is changed? or what do the prerogatiues and royalties of the ancient Church concerne this that is turned to another reli­gion? or who regardeth a house of stately building, and honorable title, or an­ticke memory since Iohn of Gaunt, when the plague hath infected it, and theeues possesse it? Besides, when it was at the best, in the Apostles time and after, yet other Churches were commended as well, and counted as good, as [Page] it.Meditat. & Respons. in iute Graecoroman. tom. 1. p. 449. These are the words of Balsamon: The fiue Patriarkes (of Rome, Alex­andria, Constantinople, Ierusalem, and Antioch) had identitie of honour: [...]. and obtained the roome of one head ouer the body, that is, the holy Churches of God. And Nicephorus the Patriarke of Constantinople,Concil. Ephe­sin pag. 307. in an Epistle to Leo, the Bishop of Rome, saith, And we also, who haue obtained the name of new Rome, being built vpon one and the same foundation of faith, the Prophets and A­postles, where Christ our Sauiour and God is the corner stone: [...]. in the matter of faith are nothing behinde the elder Romanes. For in the Church of God there is nothing to be reckoned before the rest. Wherefore let Saint Paul glory and re­ioyce in vs also, and ioyning new things with old, and comparing vs in doctrines and preaching, let him glory in vs both alike. For we, as well as they, following his doctrines, and institutions, wherein we are rooted, are confirmed in the confession of our faith, wherein we stand and reioice, &c. So that the Greeke Churches in the East thought themselues equall with Rome, and the commendations of the Apostle to belong to them as well as to the Church of Rome; whereby we may iudge how vndiscreet a part it is to be caried away with the name of a Church afore we haue enquired whether it keepe the ancient faith: or so to be conceited of one Church that we will looke toward no other but it.

7 The second point that deceiueth manie, is the rumour and opinion that goeth of our aduersaries learning: which is as weake a motiue to build on, as the former; when the greatest heretickes that euer were haue wanted no learning, and we may be sure, this of our aduersaries is not commended with the least. Themselues are vnmeasurable, and more then odious in ex­tolling their owne facultie, and their people as ridiculous and irkesome in reporting it It is nothing beseeming Christians to leaue the cause, and to fall a boasting. Let our bookes be viewed, and the disputations betweene vs weighed, and it will appeare they haue no such vantage, no not in Art and learning: and, but that vnsetled braines are giuen vainly to admire nouelties, our Church at home here in England (to say nothing of those abroad, who haue made our proudest enemies feele the edge of their learning) hath brought forth, and at this day yeeldeth, as learned as our aduersaries euer had anie. And that the Reader may haue some triall of this, I will giue an exam­ple or two wherein he shall see, and by that iudge of the rest, how learnedly they carrie themselues now and then against vs, and how great their skill is to helpe them when they are a little vrged.

8 They haue a solemne tradition among them concerning the Assump­tion of the Virgine Marie, the story whereof you may reade in theAct. 1.14. Rhemish Testament, to this effect: Now at the time of her death all the Apostles, then dispersed into diuerse nations, to preach the Gospell, were miraculously brought together (sauing S. Thomas, who came the third day after) to Ierusalem, to ho­nour her diuine departure and funerall: where before her death, and after for three dayes, not onely the Apostles and other holy men present, but the Angels also and powers of heauen did sing most melodiously. They buried her bodie in Gethseman [...]: but for S. Thomas sake, who desired to see and reuerence it, they opened the sepulcher the third day, and finding it void of the holy bodie, but ex­ceedingly [Page] fragrant, they returned, assuredly deeming that her bodie was assump­ted into heauen, as the Church holdeth, and therefore celebrateth most solemnely the day of her Assumption. AndAnton. chron. part. 1. p. 147. Suar. tom. 2. p. 200. some adde, that companies of Saints and An­gels, and Christ himselfe (for how else should he haue fulfilled the cōmandement, Honor thy father and thy mother) met her, and with great glory and ioy placed her in her throne. This is the Legend; and that no man should mistrust they could not defend it,Fe [...]ard. in Hest. pag. 616. Rhem. act. 1.14 Bristo. mot 32. most bitterly they raile vpon all that denie it, perswa­ding menBaron. an 48. nu. 17. & 24. that it is the iudgement of the vniuersall Church: Cathar. opusc. dè concept. yea a point of faith. The ground whereupon they stand, is the Testimonie of many authors: a certaine writing of Iohn the Euangelist. Dionysius Areopagita, Melito, A­thanasius, Ierome, Austine, Damascene, Bernard, Andreas Cretensis, Nice­phorus, Metaphrastes, Glycas, &c. Who would not thinke but here were a learned defence of that they say? But marke the issue: First we haue shewed them, and it is the truth, that whatsoeuer the later writers Damascene, Ber­nard, Andreas, Metaphrastes, Nicephorus, Glycas and others of those times, haue written touching this matter, is borrowed from the former authours, Dionysius, Melito, the writing of S. Iohn, Athanasius, Ierome, and Austin: and can haue no more credite then the said authours haue from whom it is bor­rowed. Now these authors we proue to be all forged, and our aduersaries, in the pursuite of the matter, confesse it.D. 15. sancta Romana. Sixt. Senens. p. 104. The booke going vnder the name of S. Iohn is bored through the eare by the Pope himselfe in a Councell, and so is Melito, asAn. 48. n. 12. Baronius acknowledgeth, who calleth him an idle companion, full of dotages and fooleries vnworthie of Christian audience. The same censure he giuethNu. 13. & in­de. of Sophronius, and Ierome, to Paul & Eustoch. andNu. 20. & inde of Atha­nasius, confessing them to be forged in their names, and full of lies and im­postures. AndNu. 17. of that which goeth vnder the name of Austine, as the Diuines of Louan haue done before him. Dionysius is he that, when all is done, must beare the burden. But he also is acknowledged byErasm. declar. ad Censur. Pa­risiens. theol. p. 180. Caietan. & Valla annot. in Act. 17. right skilfull Papists, to be a counterfet. And if the RhemistsIn Act. 1.14. say true, that the blessed Virgine liued but 63. yeares, then, byShe bare Christ at 15. yeares. Christ died at 33 then she was 48. whereto if you adde 15. more, it maketh them 63 and that yeare falleth into the yeare of Christ 48. computation of times, she died in the eight and for­tieth yeare after Christs birth, what time Dionysius could not (as the booke going vnder his name pretendeth) be present. For the same RhemistsTable of Sain [...] Paul. p. 375. say, he was not conuerted till an. 51, and BaroniusAn. 52. nu. 1. not till an. 52, which was three or foure yeares after her death. Besides BaroniusNu. 19. is driuen to confesse her sepulcher was not found, or knowne in Ieromes time: but when at the length, not much before the dayes of Iuuenalis the Bishop of Ierusalem, it was found, and that without the body, by occasion hereof the argument of writing concerning the as­suming of her body into heauen, was exhibited for before that time none had writ so. Let this be noted. If her sepulcher was not knowne, nor her body missed out of it, nor no man writ of her assumption till Iuuenalis time; how can Dionysius that liued so long afore, mention it? Againe, let the booke be Dionysius his owne, and legitimate: yet the words thereof conuince not this Assumption. He saith no more but thus:De Diuin. no­min. p. 281. graec When we also, as you know, and your selfe, and many of our holy brethren came together to behold the body which the Prince of life was in, and which receiued God; where Iames the brother of our Lord also [Page] was present, and Peter the highest and ancientest top of the Diuines: then, af­ter we had beheld, it pleased all the Bishops, as euerie one was able, to praise the almightie goodnesse of his infirmitie that was the beginning of life vnto vs Where Ierotheus, as you know, excelled all the other holy Bishops, except the Apostles, being wholly rapt out of himselfe. In which words he mentioneth no more but [...]. THE BEHOLDING OF THE BODY WHICH THE AVTHOR OF LIFE WAS IN, AND WHICH RECEIEVED GOD: and the PRAISING OF CHRISTS GOOD­NES: which speech is so obscure and vncertaine, that BaroniusAn. 48. n. 6. & 3. obserueth, some haue expounded it of the Sepulcher which receiued the body of Christ, and some of Iohn the Euangelists house which entertained the holy Virgin, and some of the flesh of Christ wherin the Diuinitie dwelt. But supposing the body of ye virgine Mary be meant, which they came to see, yet how followeth it that this was at her death, and funerall, and assumption, & all the rest that the Rhemists tell? where is the learning that should proue this? Moreouer we shew them how vaine and vncertaine all things touching this matter are. The Au­thors are vnsufficient. No man can tell either when she died, or where the se­pulcher should be, or when she was assumed. Touching her age when she died, whereupon dependeth the credit of Dionysius,Suar. tom. 2. p. 197. Baro. an. 48. n. 24. they say it is vncertaine and vnknowne. The time of her assumption is noted bySuar. p. 200. some to haue bin the same day she died byRhem. act. 1.14. others, 3 daies, byBeleth. explic. diuin. offic. pag. 559. Durand. rational. p. 447. others 40. daies after. Baron.Nu. 4. saith there is monstrous diuersity among writers touching these things. And concer­ning the sepulcher, you see the Rhemists say confidently it was in Gethsemani: but the counterfetEp. ad Paul. & Eustoch. Ierom saith, in the vally of Iehosaphat. Baronius thinks it is vnknowne. But how is the matter then defended, after they haue so grauely re­lated it, and so reuiled the Protestants for not beleeuing it? as in many more questions, so in this, when they haue florished awhile, and spent a few vaine brags, their blood cooleth, and the swelling swageth.Durand. vbi supra. One saith: The truth is, she was taken vp in soule, but whether her body remained on the earth it is vn­certaine. And better it is piously to doubt, then rashly to define any thing tou­ching the matter. Yet it is piously to be thought, she was totally assumed. Suar. vbi supra. Ano­ther saith: the opinion is now so generally receiued that it cannot, with­out rashnesse, be denied: yet there is neither Scripture nor sufficient tra­dition to make the faith hereof infallible. Baronius saith,Nu. 9. the things per­taining to this historie are strengthened neither by the Scriptures nor the testimonies of the auncient fathers. If their learning could haue iustified their fable, they would not first raile at the Protestants for refusing it, and then in the end themselues h [...]lfe mistrust it, lay­ing it vpon bare tradition, and intreating the world to receiue it as a godly opinion, though there be no testimonie in antiquitie to proue it.

9 Another example to shew what little cause we haue to feare or regard their learning, shall be this that followeth. When the second Nicene Councel had brought in the worship of images, the Emperour Charles assembled ano­ther Councell at Frankford, and condemned it againe, and reiected the Ni­cene: whereby it appeareth that images were brought in at that time, [Page] and that the Church of Rome, in confirming the said Nicene Councel, chan­ged the ancient faith. Our aduersaries haue had time enough to thinke vpon this, and to frame their answer. But they know not what to say, the best lear­ned among them confuting one another in the point. FirstSuar tom. 1. p. 800. c. Vazq. adorat. p. 303. Bin. tom. 3. con­cil. p. 427. they endeuour to proue, that this of Frankford was but a prouinciall Councell; and faine they would haue it so, that they might say it erred, and must giue place to the Ni­cene which was generall. But we shew this to be false: forVisperg. pag. 187. Rhegin p. 30. the stories report it to haue bene a generall Councell of three hundred Bishops, assembled out of all the prouinces of the Empire, the Popes owne Legates also being pre­sent: and thereforeOuand bre­uiloq. in 4 sent. pag 52 Baron. an 794. nu. 1. other Papists let go this answer, graunting it was a full Councell, and cannot be reiected as a prouinciall: and that it did condemne the Nicene Councell, but this, they say, was erroneously; being deceiued by those that penned the booke of Charles against Images, and thinking it had decreed they should be worshipped with Latria, diuine honor, which was the reason why they reiected the Nicene Councell.Bozi de Sign. eccl tom. 2. pag 270. Genebrard chron. an. 794. Bellar. de imag. c. 14 Baron. an. 794. n. 31. & in­de. Many of the learnedest flie to this answer: but we reply, that besides that it is againstConcil. Basil. epist Synod. R [...]spons. de au­thorit. Concil. a principle of their owne, that a generall Councell cannot erre, it is manifestly against the truth. For the mind of the Nicene Councell was well enough knowne, and the same Popes Legats that were at the one, were at the other: and the con­trary cannot be shewed out of Charles his booke, whereupon other Papists perceiuing this answer cannot be defended, giue it ouer, and confute it, and betake themselues to a worse.Alan. Cope. p. 570. Sand. visib. monarc. p. 480. Sur. comment. p. 445. & concil tom. 3. p. 428. Alp [...]on. contra haer. p. 139. Ca­tharin. de sanct. glor. p. 67. Suar. tom. 1. p. 802. Vazq. adorat. p. 302. Binn. con­cil. tom. 3. pag. 429. They say, that in the Synod of Frankford, the Nicene Councel was not condemned, not any thing attempted against it, but the Councell of Constantinople vnder Constantinus Copronymus which had condemned Images: yea it ratified and confirmed the Nicene Councell, and decreed the worship of Images, as it had done. A strange assertion; yet Baro­niusAn. 794 n. 26. saith It is the answer of very many good Catholickes; as it is indeed: but note whatDe imag. c 14. Bellarmine saith of it, I wish this were true, but I doubt it is false. For marke into what desperate straits they haue brought themselues that hold it. First, they of the former opinion confute them. Next, we produce the vniuersall consent of the Church stories against them. The booke of Charles the greatPraefat. circa med. saith, There was brought forth the question touching the late Synod of the Grecians, which they made at Con [...]tinople concerning the adoring of I­mages, wherein it was written, that they should be cursed which did not giue the same seruice and adoration to the images of Saints, which is giuen to the diuine Trinitie. This our most holy Fathers (of Frankford) despised, and with one con­sent condemned. To this agree diuers other authors: Hincmarus, Ado, Vrsper­gensis, Rhegino, Aimon, Auentin, &c. But they answer: Hincmarus (though he were Archbishop of Rhemes, and liued at the same time) his authoritie is nothing.Cope. p. 582. Vazq. p. 309. The words are forged, or he was deceiued: the rest that followed him, are all either corrupted, or mistaken.An. 794. n. 33. Baronius saith, the bookes of Charles deceiued them. Suarez,Tom 1. p. 804 that either they erred, or their bookes are corrupted, or they speake not of the second Nicene Councel. Vasquez,De adorat. p. 309. that they were all manifestly deceiued by Hincmarus, as Hincmarus was by the bookes of Charles. And thus all the blame is layd on that booke, the autho­ritie [Page] whereof notwithstanding they cannot infringe, thoughAla. Cope. p. 566. Bellar. de Concil. l. 2. c 8. Suar. tom. 1. p. 803. Vazqu 277 Baron. an. 794. n. 30. they do their vttermost, to proue that Charles wrote it not. For first it beareth his title, as all other books do theirs.Bell. de imag. c. 14. Baron. n. 31 Secondly it containeth the acts of the Synod of Frank­ford, and the Councell therein confuted is the second Nicene. ThirdlyCope. p. 568. Vazqu. p. 277. Baron. n. 31. it was written in the time of Charles. FourthlyBaron. ibid. it was sent by Charles to Pope A­drian. Fiftly, one chapter thereofBaron. n. 32. & 46. is confessed to be the work of Charles him­selfe. Sixtly, and at the worst,Hadrian. Ep. ad Carol. tom. 3 concil. p. 263. it was written by such as were neare about Charles. This is a briefe summe of all that long discourse betweene vs tou­ching the Councell of Frankford; which I haue obserued, that the Reader may perceiue what is to be thought of our aduersaries learning, so much bragged of: for were it able to do that which is boasted, they would neuer suffer themselues thus to be distracted, and driuen to these beggerly shifts, and foxed out of one hole into another, that they know not where to set their foote. Let them speake directly, and go forward with the point in any con­trouersie, and we feare not their learning.1 Reg. 20.11. Let not him that girdeth on his har­nesse, boast himselfe as he that putteth it off. Pro. 21.30. There is no wisedom, nor vnderstan­ding, nor counsell against the Lord.

10 This opinion that they haue of their owne learning is it that puffeth them vp, and maketh them more then idle, euen base and ridiculous in their owne commendations; and (which ill beseemeth the Ministers of Christ) filleth their mouths with contumelious and stagelike speeches against vs; such as these are:Rhem. 1. Tim 1.7. In the sight of the learned they are most ignorant of the word of God, not knowing the verie principles of Diuinitie, euen to the admiration truly of the learned that reade their bookes, or heare them preach. Caluinotur. cism. p. 360. Their vnlearned and beggerly Ministers: Brist. mot. 31. Looke to their Vniuersities, and see whether there be any appointed publicke Readers or Teachers of such matters (the mysteries of Diuinitie) any that priuately make them their studie: whether they do not all in maner studie nothing but the art of speaking, or else but certaine new bookes of common places for a few points of their new doctrine, and them so lightly, that the common sort of Catholickes are able to answer all their arguments, and to say also more for them then they can say for themselues. Brist. reply. p. 364. More declamatiōs in Greek in one common schoole of the Iesuites, then in both your Vniuersities (This sheweth they dare say any thing. I dare say) being ioyned together: and better maisters of Arts of two or three yeares teaching through all logicke and philosophie, then with you in seuen yeares. No, no, regnum Grāmaticorum is past date, all are not children as they were when this geare be­gan: your tongues will not now serue, no nor your study of Diuinitie it selfe in Caluins Schoole. Come once to the Catholike Schooles, and you will be ashamed of your selfe, as many a one already is, that thought himselfe, and was thought of o­thers, at home a iolly fellow. Hard. confut. Apol. pag. 279. And Stapleton saith worse in his Counter bl. p. 481. Your Ministers be Tinkers and Tapsters, Fidlers & Pipers, it is incredible to heare their veine in this kind, and how they vaunt of themselues withall, as if they were playing vpon a stage the first Act and Scaene of Plautus hisMiles glorio­sus. A liuely pi­cture of our ad­uersaries impo­tent brags. Braggadochio. But it is a base course and cannot be pursued without lying and ostentation; and therefore the Gentiles themselues deriding it, [...]. Phurnut. de nat. Deorum p. 42. Sacrificed an Asse to Mars the God of warres, because the noyse and braying of the one agreed fitly with the tumult and confusion of the o­ther [Page] the other. And yet it were the easiest matter of a thousand to requite them with testimonies of their owne writers. For Theodoricke of NiemL. 2. c. 12. de Schism. saith, Ma­ny are created Bishops to day, which yesterday like iesters and stageplayers, and prodigals, did nothing but run vp and downe the streetes and tauernes, and su­spected places. And ClemangisDe corrupt. statu. eccl. p. 15. writeth, how innumerable Parish Priests came to their benefices, not from the Schooles, and their studie, but from the plow, and seruile occupations, which could neither reade nor vnderstand Latin, nor know b from a battledoore. Yea the Bishops themselues,Pag. 30. saith he, haue neither read, nor heard, nor learned the sacred letters, nor so much as touched the Bible, vnlesse peraduenture it were the hilling thereof. Ignorant and vnlettered persons hold the roomes of Bishops. I could easily produce many of their owne authors (if our selues had knowne or seene nothing in their old Priests and young Semi­naries:) to discouer as much in their owne Clergie as they reuile vs with, whether it be ourMaxima hae­reticorum pars nimis maturè, ex scholis ad pulpita aliosue gradus, euoca­tur. Alan. Apol. p. 106. youth, or conditions, or vnlearnednesse, if I would imitate their vanitie. TheirSixt. Sen. p. 245. Mus that preached at twelue yeares old: theirBaron. ann. 1033. n. 6. Bennet that was Pope being vnder ten yeares old, andBaron. ann. 955. nu. 1. 2. Iohn not aboue sixteene: theirBaron. ann. 925. n. 9. Archbishop of Rhemes at fiue yeares old: theirSee D. Reyn. apol. thes. p. 292. Cardinals vnder 12. yeares old: theirBaron. an. 925. n 11. youths and nephewes thrust into Bishoprick; theirSa. apho. pag. 208. idiots al­lowed to minister. These & such like practises of their Church will shew what small cause there is why they should disdaine vs, supposing we had lesse lear­ning then we haue. IrenaeusL. 2. c. 45. hath a saying which I commend vnto them when they thinke they haue so much vantage of learning against vs: It is bet­ter and more profitable to be simple and of small knowledge, and by loue to ap­proach neare God, then to thinke themselues to know much, and to be of high expe­rience, and in the meane while to be found blasphemers against God.

11 We know no cause therefore why we should not constantly and cheer­fully go forward with our profession, and confirme our selues daily more and more therin, against all the premises and oppositions of the Romane Church whatsoeuer. First, we haue the Scripture in manifest places free from all am­biguitie, on our side; secondly, we haue the principles of religion, contained in the Lords praiers, the Creed, and the ten Commandements, that directly leadeth to euery point of our faith. Which is the true reason why the Church of Rome forbiddeth the reading and exercise of these things to the people, lest they should see so much. Thirdly, we haue the ancient fathers in expresse termes, in all things that they held constantly & certainly, with one consent I do not deny but our aduersaries in some smaller points, as Purgatory, & praier for the dead, may make shew of some particular opinions in the fathers: but vpon triall it will fall out they held thē waueringly & doubtfully, that no cer­tainty can be set downe touching their resolute iudgement. Whereas in the principall points touching the Scriptures, iustification, merit of workes, ima­ges, and all the rest, they write most clearely with vs. Fourthly, and which may perswade any man not drunken with his owne preiudice, we haue the mercies of God to pleade for vs, whereby our Church hath bene miraculously vpholden: when they threatned, God defended vs; when they practised and expected our vtter ruine, God disappointed them; when they wrought all ma­ner [Page] of treasons, yet God deliuered vs. Fiftly, and this is our further assurance, that we haue done nothing against the Church of Rome, but innumerable people in all ages wished it long ago. What ceremony? what doctrine? what custome? what one parcell of their superstition haue we refused, but the world long since complained of it? yea the learnedst men that were groned vnder the very burthens that we haue haue shaken off.Evetusto quo [...]am libro refert Illyric. catolog. test. tom. 2. p. 805. It is written of Gerson the Chauncellor of Paris, who liued about one hundred yeares before Luther, that the Sorbonists expulsed him the Vniuersitie, and in his old age depriued him of all his d gnities [...]: because, as it is like, he misliked diuers errors in the Church of Rome. What time he betooke himselfe to teaching of schoole, wherein his manner was daily to cause all his schollers, the little children, to ioyne with him in this short praier; My God, my maker, haue mercy vpon thy miserable seruant Gerson. It should seeme by this, that he tooke small com­fort in those times, when forsaking all confidence in the glory of his Church, he would call for mercy at the hands of God, rather in the company of a few poore childrē, then in the societie of such as were reputed the Doctors of the world. And it may easily be thought, Gerson saw more then he either loued or liked, because the moderne Papists reiect his iudgement, &Resp. Card. Bellar. ad reso­lut Io. Gerson. confute his writings: andFra. Victoria. relect. 4. p. 138. say, This Doctor in all things was an enemie to the Popes au­thoritie, and, with his heresie infected many others. His opinion touching this mat­ter little different from schisme. Yea at this day they see more errors then they will reforme. O God, saithNaucler pag. 499. one of their Historiographers, what will become of our age when our vices are grown to that, that they haue scarce left vs any place with God for mercy. What couetousnesse is therein Priests? what lust, what ambi­tion, what idlenes, what pompe, what ignorance both of thēselues and of Christian doctrine? how little religion, and fained rather then true? God haue mercy on vs.

12 And h [...], omitting the way that is by triall of arguments, I offer cer­taine externall markes, and sensible tokens whereby the falshood of the Ro­mane Church may be discouered, & the most resolute Papist that liueth mo­ued to misdoubt his owne religion: for it is vnpossible that these things fol­lowing should be found in the true Church, or practised by men of the right faith. The first is, their enmitie with the sacred Scriptures, the word of God: whereof I haue spoken in the 22. Digression of this booke. For the wordsEsa. 8.20. of the Prophet are cleare: To the Law, to the Testimony: if they speake not according to that word, it is because there is no light in them. And one of their practises a­gainst it whereby they haue depriued it frō being the totall rule; hath left thē vtterly voide of all meanes to secure their faith by, and to find the truth. For the Church, the fathers the Councels, the Pope, which is all they can pretend, are yeelded by themselues to be subiect to error. And how can that giue them assurance of their faith, which it selfe is not assured from error? The second is the very face and outward state, and gouernment of their Church, cleane contrary to the first antiquitie. How vnlike is their Pope to Peter? their Cardi­nals to the Apostles? their Prelates to the ancient Bishops; in state, in ambi­tion, in intermedling? This is noted at large by many among themselues. Za­barella, Cusanus, Marsilius, Occham, Duarenus. How vnlike is their pri­uate [Page] Masse, halfe Communion, Latin Seruice, Image worship, to the ancient Seruice of the Church of God? If it were the true Church, no continuance of time could thus haue altered it: age changeth the colour of a mans haire, and the sound of his voice, but not his complexion or the shape of his bodie. The third is, that THERE IS NO POINT OF OVR FAITH BVT MANY LEAR­NED IN THEIR OWNE CHVRCH HOLD IT WITH VS, AND NO POINT OF PAPISTRIE THAT WE HAVE REIECTED, BVT SOME OF THEMSELVES HAVE MISLIKED IT AS WELL AS WE. And this may be demonstrated in all the questions that are betweene vs, and they know it, and for that cause haue purged and razed the principall bookes of the elder Papists, and some of them they haue vtterly forbidden. In the bookes of latter Catholickes also, Index libro­rum prohib. p. 25. §. 3. saith the Index, which were written since the yeare 1515. if that which needeth cor­recting can be amended by taking away or adding of a few things, let the corre­ctors see it be done: but otherwise let it be wholly razed out. The fourth is, that the most points of Papistrie are directly and at the first sight absurd and a­gainst common sence, and the law of nature. For who can conceiue that it should be the Popes right to Lord it thus ouer the Scriptures, Fathers, Coun­cels, Church, and all the world? What possibility is there that the kingdomes of the world should be subiect to him? What likelyhood is there that Images should be worshipped? our workes should merit heauen? the cup should not be allowed to the people? the Seruice should be in a language vnknowne? the Body of Christ should be in ten thousand places at once? the Priest should haue iudiciall power to forgiue sinnes? the Saints in heauen should be made mediators for vs to God. He that will indifferently compare these and many points more shall finde them manifestly against the principles of religion, and the light of nature. What man can thinke it to be the true Church that teacheth to equiuocate, to murther the King, to pay no debts, to BLOW VP THE PARLIAMENT, to dispense with murther and whoredome? The fift is, their in­temperate and vnchristian proceeding against vs. For if they were of the truth, they would not defend themselues, and confute vs with grosse lying, vncharitable railing, and irreconcileable malice, which are the weapons of darkenesse; but with grauitie and sinceritie as becometh Christs Gospell. Who will beleeue that any can be so impious, that holdeth there is a God, as to make him the author of sinne? and yetPosseuin. bibl. select. p. 533. they shame not to say we do it. Who can thinke that any man is so absurd as to deny the necessitie of good workes, and a godly life? and yet they say our Church doth it. There is very little of our doctrine but maliciously they traduce and misreport it. That we haue neede to put them in minde of Philoxenus the Poet,Hesych. Illust. vit. philosoph. in Arcesilao. who hearing certaine Pot­ters singing his verses vndecently, brake their pots: For, saith he, I breake your pots, and you marre my verses. What truth or sinceritie is it to publish abrode to the world, that in England, Catholickes (so they call themselues vntruly) are so cruelly persecuted?Nonnullae de castissimis vir­ginib vestris in Lupanaria alia (que) loca inhone­sta (praeclarissi­ma in hoc Ag­netis, Luciae (que) virginum ex­empla secutae) protrusae sunt. Alan. consolat. pag. 159. That young women, which are found to be of that religion, are put into the stewes: and such like vntruthes mentioned thicke and threefold in theirConcert. ec­cl Cathol. writings.Aquiponta. de Antichristo. p. 110. post San­der. visib. mo­narch l. 7. p. 664 That ten thousand Churches and aboue are ouerthrowne: more then two hundred Martyrs slaine, an infinite multitude [Page] of all sorts, and sexes, imprisoned, banished, and bereaued of their goods. One Cardinall, three Archbishops, eighteene Bishops, one Abbot, foure Priours, foure whose Couents, thirteene Deanes, foureteene Archdeacons, six hundred Priests, seuentie seuen Doctors, one Queene, eight Earles, ten Barons, sixe and twentie Knights, foure hundred Gentlemen. What could they haue said more if Queene Elizabeth had bene as cruell as Queene Ma­rie was against vs in her time? Yea their hatred against vs is such, that they hold vs to beSee Lindan. de suga idol. possesse [...] (not simply seduced but euen possessed by the diuell) and thereupon, when any of vs reuolteth to the Papacie, and is reconciled to them, they haue an order to exorcize the party,Pontifical. Rom. pag. 206. who kneeling vpon his knees the Bishop saith: I coniure thee, vncleane spirit, by the name of God, that thou de­part out of this seruant of God, whō he hath vouchsafed to deliuer frō thy errors, and to bring backe to his holy Church: he cōmandeth thee thou cursed and dam­ned spirit, who suffered for the saluation of man, &c. Besides, their maliciousStaplet. promptuar. moral. ae­stiu. pag. 493. Answer to the libel of Engl. Iust. pag. 170. & inde. threatning of the peace of our Land, euen then when it had the happiest time, and vnnaturall treasons against vs, shew the true sanctification of Gods spirit not to be among them, which teacheth meekenesse and forbearance, not rankor, and impatience, and rebellion. Saue that hauing said,Id. They were but thriftlesse yonkers, vulgar readers, common persons, that would not be per­swaded our countrey and state to be in the greatest, and most daungerous termes (in the Queenes time) that euer it was, since or before the conquest, and in far worse then any countrey in Christendome: it pleased God by the coming of his Maiestie to deride these their Prophecies; and in scorne thereof, at this day we enjoy the very same peace and libertie that we then had.

13 The sixt is the prodigious ignorance whereinto they fall that liue in Papistry. For as their Church commendeth it, so their people follow it most desperatly, euen in the chiefest things touching their saluation. I will not speake how vnable they are to render account of the faith, to vnderstand the points of the Catechisme, to iudge of things lawfull and vnlawfull, and such like: I will only mention what I saw and learned, dwelling among them, con­cerning the saying of their prayers: for what man is he whose heart trem­bleth not to see simple people so farre seduced, that they know not how to pronounce or say their daily prayers? or so to pray, as all that heare them shall be filled with laughter? And while superstitiously they refuse to pray in their owne language with vnderstanding, they speake that which their lea­ders may blush to heare. These examples I haue obserued from the common people.The maner how the vulgar sort of people, addi­cted to Papistry, say their praiers: the which I haue obserued by li­uing and conuer­sing with them: and set downe for no other purpose but to note the pitiful ignorance and confusion whereinto the Church of Rome plungeth her children. Non ve­renda reteg [...], sed inuerecūda resuto: vtinam nobis relique­rint moderni Noc, vnde à nobis possent aliquaten ope­riti. Bern. ep. 42. The Creed: Creezum zuum patrum onitentem creatorum eius anicum Dominum nostrum qui cum sops, virigini Mariae: crixus fixus, Ponchi Pilati au­dubitiers, morti by sonday, father a fernes, sclerest vn iudicarum, finis a mor­tibus. Creezum spirituum santum, ecli Cathóli, remissurum, peccaturum, communi­orum obliutorum, hitam & turnam again.

The little Creed.

Little Creed, can I need,
Kneele before our Ladies knee:
Candle light, candles burne,
[Page]
Our Ladie prayed to her deare Sonne,
That we might all to heauen come.
Little Creed, Amen.

This that followeth, they call the White Pater noster.

White Pater noster, Saint Peters brother,
What hast i'th t'one hand? white booke leaues.
What hast i'th t'other hand? heauen yate keyes.
Open heauen yates, and
Shut.
steike hell yates:
And let euery crysom child creepe to it owne mother:
White Pater noster, Amen.

Another Prayer.

I blesse me with God and the rood,
With his sweet flesh and precious blood:
With his Crosse and his Creed,
With his length and his breed,
From my toe to my crowne,
And all my body vp and downe,
From my backe to my brest,
My fiue wits be my rest:
God let neuer ill come at ill,
But through Iesus owne will,
Sweet Iesus Lord, Amen.

Many also vse to weare Veruein against blasts: and when they gather it for this purpose, first they crosse the herbe with their hand, and then they blesse it, thus:

Hallowed be thou Veruein, as thou growest on the ground,
For in the mount of Caluary there thou was first found:
Thou healedst our Sauiour Iesus Christ, and stanchedst his bleeding wound:
In the name of the Father, the Son, and the holy Ghost, I take thee frō the around.

And so they pluck it vp, and weare it. Their prayers and traditions of this sort are infinite, and the ceremonies they vse in all their actions are nothing infe­riour to the Gentiles in number and strangenesse. Which any man may easily obserue that conuerseth with them: the Which I haue noted in this place, not to disgrace the persons of any, but to shew the pitiful barbarousnesse wherein they liue that refuse to heare the Gospell, and whom our Seminaries haue trained vp, boasting that there is no religion, or knowledge, or deuotion a­mong vs, but in these people. And let any man iudge how it can possibly be the Church of Christ, that nourisheth this barbarous, and more then brutish ignorance & superstition among the people. And it cannot be answered, that these are the customes of a few simple people: for this that I say, is generall throughout the country, the whole bodie of the common people practising nothing else, vntill it please God by the ministery of his Gospell to conuert them. Yea the most men and women addicted to Papistry, though wel borne and brought vp for ciuill qualities, and of good place in the countrey, yet lie plunged in this ignorance, being perswaded that what they haue learned by [Page] long custome and continuance in their old religion (so they style it) they should not giue ouer. Yea this sore is so foule and grieuous, that it may not endure to be looked into.

14 This brutish condition of their people may the better be credited, and is the lesse to be wondred at, because the open practise of their Church giueth them example, and encourageth them by their idolatry and supersti­tion toward the Saints departed. For how can that people discerne their ig­norance, whose Pastors euen before their eies, in their open Seruice and prin­ted bookes, serue the Saints and worship them with the same seruice that they giue to Christ? This I offer for the seuenth motiue, to induce any Papist to suspect his owne religion: for it cannot be the faith of Christ, that taketh his honor and giueth it to another. In their Seruice and prayers the virgine Marie is made an intercessor for sinne,1. Tim. 2.5. as if Christ were not the sole Media­tor, vnlesse the merits and mediation of another did come betweene. Let these formes be an example.

Offic. Mar. pag. 13.
By the prayers AND MERITS of the euer blessed virgin Mary, and of all Saints, our Lord bring vs to the kingdome of heauen. Amen.

Againe: ‘Ibid. pag. 27.All haile ô Queene, mother of mercie: OVR LIFE, sweetnesse and HOPE, all haile. We exiled, the sonnes of Eue, do crie to thee. To thee we sigh, groning and weeping in this vale of teares. Therefore ô thou our ADVOCATE, turne those thy mercifull eyes vnto vs: and shew vs after this exile blessed Iesus the fruite of thy wombe. O clement, ô pitifull, ô sweet virgin Marie: pray for vs ô holy mother of God.’ Againe:

Ib. pag. 33.
Marie that mother art of GRACE,
Of MERCIE mother also art,
SAVE and defend vs from our so,
Receiue vs when we hence depart.
Ib. pag. 47.
The guiltlesse bands VNBIND,
Blind men their sight ASSVRE:
Ill things from vs expell,
All good for vs procure.
A mother shew thy selfe,
He takes our plaints by thee,
That being for vs borne,
Vouchsafed thy sonne to be.
Grant that our life be pure,
Make safe for vs the way,
That while we Iesus see,
Our ioy may last for ay.

Againe: ‘Missal. Sarisb. 8. Septēb. Alle celeste.O Virgin, the only chast mother, loosing our sinnes, giue the kingdom where the blessed companies do raigne: for thou as Queene of the world, art able to do all things, and WITH THY SONNE DISPOSEST ALL RIGHTS.’ [Page] Againe: ‘Antidotar. a­nimae. p. 101.O Marie, the starre of the sea, the hauen of health to such as suffer ship­wracke, the godly guide, the sweetest patron of the miserable, the learnedst ADVOCATE of the guiltie, the onely HOPE of the desperate, the SAVIOVR of sinners: I beseech thee at my last day enlighten me with the beames of thy most cleare face. Then there is no other hope but thou. SAVE ME Ô SAVIORESSE: REDEEME ME Ô REDEEMER: my sinnes loade me, the flesh defileth me, the diuell lieth in waite, &c.Hist. chor. Au­gust. cōmemor. virgin. Mariae. Thou calledst thy selfe the Handmaid of Iesu Christ, but as Gods law teacheth, thou art HIS LADY mistris: for right and reason willeth that the MOTHER BE ABOVE THE SONNE. Therefore pray him humbly, and COMMAVND HIM FROM ABOVE that he leade vs to his king­dome at the worlds end.’ It is vnpossible to excuse this kind of praying from formall idolatry, wherein the same titles are giuen to the Saints, and the same things by the same merits asked of them, that appertaine to Christ alone. And yetSuar. tom. 2. disp. 23. per to­tum. Bellar. de Sāct. beatit. c. 17 the Iesuites at this day excuse it, and will not suffer it to be reformed. Yea we find in the writings of the most learned Papists that are, things touching the virgin Mary as bad, and worse then all this. DodechinusAppend. ad Maria. Scot. pa. 470. writeth, that an infant lying in the cra­dle, saw the virgine Mary standing before the tribunall seate of Christ, and ma­king most earnest intercession for the world. BielIn Cano. lect. 8. p. 233. saith, We flie principally to the blessed Virgine, the Queene of heauen, which is signified in Hester the Queene, who coming to appease king Assuerus, he said vnto her, It shal be giuen thee, though thou aske the halfe of my kingdome. So the Father of heauen hauing his iustice and his mercie as the chiefest goods of his kingdome, keeping his iustice to himselfe, sur­rendred his mercy to the Virgine mother. AndSpecul. ex­empl. d. 7. n. 41. they tell a vision, how Christ preparing to iudge the world, there were two ladders set that reached to heauen: the one red, at the top whereof Christ sate: the other white, at the top whereof the virgine Marie sate: and when the Friers could not get vp by the red ladder of Christ, but euermore fell downe, Saint Francis called them to the white ladder of our Ladie, and there they were receiued. Bern. Senens. ser. 51. c. 3. Another saith, that Christ was in­carnate more for the redemption of the blessed virgine then for all mankind be­sides. BoziusDe sign. eccl. tom. 1. pag. 679. & 681. saith, The victory obtained ouer the diuell, is to be ascribed altoge­ther to Christ himselfe: but by Christ it must also principally be ascribed to the virgine Mary. Seeing the blessed Virgine is the most noble part of the Church, it is chiefly referred to her to be Heuab, which signifieth the mother of the liuing: namely because by the vertue of Christ, Marie principally giueth eternall life to mankind, and through her we increase in the faith, and are multiplied in charitie, and replenish heauen. By the two Cherubins vpon the Arke, were signified Christ and Marie, through whom God is mercifull, and heareth our prayers. There must needs be something in the Church to answer those old ceremonies. Wherefore in the Church there must needs be some woman, who being blessed with Christs gift and merits, may beare all men to God, and by whom God may be mercifull to vs. But this that Galatinus writeth, deserueth the noting: he saith,De Arcan. Cathol. verit. pag. 489. that FOR THE LOVE OF IESVS AND MARY, GOD CREATED THE WORLD. For the loue of the vndefiled Virgine, who is the wisedome of the world, God made heauen [Page] and earth: and it was not onely made for her loue, but also preserued: for it could no way stand, our deeds are so euill, BVT THAT SHE BY PRAYING FOR VS MERCIFVLLY VPHOLDETH IT.Pag. 515. Adam following sinne incurred death, but the glorious Virgine and her Sonne being no partakers of Adams sinne, and alto­gether free from originall sinne, of right were to be impassible and immortall. But forsomuch as the death of Christ was needfull for the redemption of mankind, therefore it was necessary that the body of Christ should be passible and mortall: and so likewise the immaculate Virgine being to beare a Sonne passible and mor­tall, which was to be one flesh with her, and that could not naturally be if she were impassible and immortall, therefore she was also necessarily mortall; and so both the mother and the sonne died. THE DEATH AND PASSION OF CHRIST AND THE HOLY VIRGIN, WAS FOR THE REDEMPTION OF MANKIND. It was impossible she should haue died afore the passion of her Sonne. The se­cond reason is, that SHE ALSO MIGHT COME BETWEENE (God and vs) FOR THE REMISSION OF SINNE, seeing all things must come betweene for the remission, that came betweene when Adam did it. Thus they ioyne the virgine Marie with Christ, in the very worke of our redemption, and ascribe to her, no lesse then to him the execution of all Gods mercies toward vs. Bri­git in her reuelationsPag. 21. saith. the virgin Mary told her, that AS ADAM AND EVE SOLD THE WORLD FOR ONE APPLE,Filius meus & ego redemimus mundum quasi cúm vno corde. SO HER SONNE AND SHE REDEEMED THE WORLD WITH ONE HEART. Thus they haue ioy­ned a creature with Christ, and giuen his honour to another; yea that honour of redeeming and sustaining the Church, which no creature is capable of. And this idolatry they haue committed not with the blessed Virgine alone, (who is blessed and honorable, though not to be worshipped, but her selfe worship­ped him that was borne of her flesh, Lib. 3. saith Epiphanius) but euen with the ba­sest of their Saints, that we may know in what vile account they hold Christ the Sauiour.Lib. Conform. Francis. pa. 304. They say, he imprinted his fiue wounds vpon Francis of Assise the Frier; as if he also were to suffer for the world, and redeeme mankind: and marketPosseuin. bibl. select. p. 295. the verses of Tursellinus the Iesuite, concerning the same:

Exue Franciscum tunica lacero (que) cucullo,
Qui Franciscus erat iam tibi Christus erit:
Francisci exuuiis, (si quâ licet) indue Christum
Iam Franciscus erit qui modò Christus erat.
Strip Francis from his coate and cowle, all nak'd, and you shall see,
He that euen Saint Francis was, to Christ will turned be:
Againe, put Francis coate and cowle on Christ (and marke the lier)
He that euen now was Iesus Christ, will Francis be (the Frier.)

The same conceit, or a worse,Boz. de sign. eccles. tom. 2. pag. 200. is thus expressed by another Iesuit, Fr. Bencius.

Sancte patrum, spirans Christi exspirantis imago
Tempore quam nullo deleat vlla dies:
Quas etenim fers ipse manus, fers ipse pedes (que),
Has tulit ille manus, has tulit ille pedes.
Nec minus & teli transfixum cuspide pectus,
Quale tibi patulo pectore vulnus biat:
[Page]
Cuncta estis similes: illum qui fortè verentur
Reddere, te saltem cur imitentur habent.
O holy Francis that of Christ, dying vpon the tree,
The very breathing image art, for euer so to be:
What hands thou bear'st, what feet thou hast, such hands such feet had he,
And such a wound wide in his brest, as in thy brest we see.
In all things you are both alike, that he which is ashamed,
Him, t'imitate, may follow him at least, and not be blamed.

Out of all this, the Reader must obserue what the Church of Rome ascribeth to Saints, and how farre they intrude them into the office of Christ: and then take a scantling thereby of the religion, and iudge whether it be the Church of God that offereth this iniury to his Sonne.

15 Let people therefore open their eyes and view the Papacie a title bet­ter, how it hath incroched vpon heauen and earth; that not the God of hea­uen, or the states of the world, or the consciences of men haue escaped the malice thereof, but it is busily doing with them all; the which, me thinketh, should moue them if no other thing could be obiected. For what tyrannie and vsurpation is it thus to loade the world with their traditions? and fill the Church with more then Iewish idolatry and superstition? Moreouer, what had the Councell of Trent to do, now after 1500. yeares, to make a new Creede and profession of faith, which, euen the people of their owne Church were ne­uer bound to before? This is a point worth the looking at, that the Bi­shop of Rome should take vpon him to adde twelue more articles to the Creed, and to bind men by oath and confession to receiue them. This shew­eth him to be the same2. Thess. 2.4. that sitteth in the Temple of God, exalting himselfe a­boue all that is God, and his people to be in a miserable state, that must haue the matter of their faith increased, diminished, and changed at his deuotion. I will let downe this new Creed word for word, that such as haue not seene it may consider thereof, and see the new faith which the Pope hath taught his children. Thus it lieth in the PopesBulla Pij 4. super forma iu­ramenti pro­fessionis fidei. Bull, which calleth it THE PVBLICKE PROFESSION OF THE ORTHODOXAL FAITH, TO BE VNI­FORMLY OBSERVED AND PROFESSED.THE NEW CREED OF THE CHVRCH OF ROME. I. N. do with firme faith beleeue and professe all and singular things contained in the Creed which the Ro­mane Church vseth: namely, I beleeue in one God the Father almightie, maker of heauen and earth, and of all things visible and inuisible. And in one Lord Iesus Christ the onely begotten Sonne of God, borne of his Father before all worlds, God of God, light of light, very God of very God, begotten not made, being consubstan­tiall with the Father, by whom all things were made: who for vs men and for our saluation came downe from heauen, and was incarnate by the holy Ghost of the Virgin Mary, and was made man: crucified also for vs vnder Pontius Pilate, suffered, and was buried, and rose againe the third day according to the Scrip­tures, and ascended into heauen, and sitteth at the right hand of his Father, and shall come againe with glory to iudge the quicke and the dead, whose kingdome shall haue no end: and in the holy Ghost the Lord and giuer of life, who procee­deth from the Father and the Sonne, who with the Father and the Sonne is wor­shipped [Page] and glorified, who spake by the Prophets. And I beleeue one Holy, Catholick, and Apostolicke Church. J beleeue one Baptisme for the remission of sinnes, and I looke for the resurrection of the dead, and the life of the world to come. Amen. 1 The Apostolick and Ecclesiasticall TRADITIONS, and other obseruances and con­stitutions of that Church do I firmly admit and embrace. Also the sacred Scrip­ture, 2 according to THAT SENCE WHICH OVR MOTHER THE CHVRCH HATH HOLDEN AND DOTH HOLD (whose right it is to iudge of the true sence and interpretation of holy Scriptures) do I admit. Neither will I euer re­ceiue and expound it but according to the vniforme consent of the Fathers. I do 3 also confesse that there be truly and properly SEVEN SACRAMENTS of the new law, instituted by our Lord Iesus Christ, and necessary to the saluation of man­kind, though all be not for euery man: that is to say, Baptisme, Confirmation, the Eucharist, Penance, extreme Vnction, Order, and Mariage: and that they confer grace, and that among these Baptisme, Confirmation and Order cannot be reite­rated without sacriledge. Also the receiued and approued rites of the Catholicke Church vsed in the solemne administration of all the aforesaid Sacraments, I re­ceiue 4 and admit. All and euery the things which concerning ORIGINALL SIN and IVSTIFICATION, were defined and declared in the holy Councell of Trent, 5 I embrace and receiue. Also I confesse that in the MASSE is offered to God a true, proper, and propitiatory sacrifice for the quicke and the dead: and that in the holy 6 EVCHARIST is truly, really, and substantially the body and blood, with the soule and Diuinitie of our Lord Iesu Christ; and that there is made a conuersion of the whole substance of the bread into his body, and of the whole substance of the wine into his bloud; which conuersion the Catholick Church calleth TRANSVBSTANTI­ATION. I confesse also that vnder ONE KIND ONLY, all & whole Christ, and the 7 true Sacrament is receiued. I do constantly hold there is a PVRGATORY, and the soules detained there are holpe by the suffrages of the faithful. And likewise that 8 the SAINTS raigning with Christ, are to be worshipped and prayed vnto. And that 9 they offer their prayers to God for vs: and that their RELICKS are to be worship­ped. And most firmly I auouch that the IMAGES of Christ, and the Mother of God alwayes a Virgin, and other Saints, are to be had and retained, and that to them 10 due honor and veneration is to be giuen. Also that the power of INDVLGENCES was left by Christ in the Church; and I affirme the vse thereof to be most wholsome 11 to Christs people. That the Holy, Catholicke and Apostolicke ROMANE CHVRCH is the mother and mistris of all Churches, I acknowledge: and I vow and sweare true obedience to the Bishop of Rome, the successor of S. Peter the Prince of the Apostles 12 and the Vicar of Iesus Christ. And AL OTHER things likewise do I vndoubtingly receiue and confesse which are deliuered, defined and declared by the sacred ca­nons, and generall Councels, and especially the holy Councel of Trident: and withal I condemne, reiect, and accurse all things that are contrary hereunto, and all here­sies whatsoeuer, condemned, reiected and accursed by the Church: and that I will be carefull this true Catholicke faith (out of the which no man can be saued, which at this time I willingly professe and truly hold) be constantly (with Gods helpe) retained and confessed, whole and inuiolate to the last gaspe, and by those that are vnder me, or such as I shall haue charge ouer in my calling, holden, taught [Page] and preached, to the vttermost of my power: I the said N. promise, vow, & sweare, so God me help, and his holy Gospels. The Schoolmen & Lawyers were long ago in hand with this question, whether the Pope had authoritie to make a new Creed? And because they were long tempering with it, and the affirmatiue seemed a strange position, we maruelled what they would make of it. But now we see they meant in good earnest indeed, and this belike was the Creed whereof the Pope was with child, and all his Church must receiue it. This is a strange presumption, that taking vpon them to bring new matter of faith into the Church, and to make that necessary to be beleeued for saluatiō, which before was not so: yet their people should be so blind as not obserue it. Suarez the Iesuit,Tom. 2. p. 30. The matter may come to that passe, that without any new & explicate reuelation, the Church may haue sufficient motiues for the defining of this (or that) veritie, by the infolded and still reuelation of God: for this manner of defining (whereby that which was not before, is now made an article of faith) it is sufficient, that any supernaturall veritie be infoldedly contained in tradition or Scripture; that the common consent of the Church, (by which the holy Ghost often explicates traditions and declares Scripture) increasing, the Church at the length may bring in her determination; which hath the force of a certaine diuine reuela­tion, in respect of vs. This consent of the Church may so increase, that at the length she may simply and absolutely define it. This sheweth plainly that they thinke the Pope hath power to make a new Creed; and hereby the world may see that vnder pretence of things lying hidden in the Church, and the common con­sent of the Church increasing, the Pope may multiply the matters of faith, and so fit in the conscience as he pleaseth.

16 It is no small griefe to all that are well minded, to see this more then Egyptian bondage, whererein so many people liue; but yet if any man looke attentiuely vpon it, the matter will not seeme so strange. First, their custome and long continuance in blindnesse bindeth them in, there being nothing harder then to breake an ignorant man of his custome.De Doctrin. Christ. l. 4. c. 24. Saint Austin coming to Caesarea, where the people had an ancient custome once a yeare, for certaine daies together, to diuide themselues into parts, and throw stones one at a­nother, whereby many were slaine: found it an exceeding hard matter to dis­swade them from it. Then the societie and alliance, whereby they are linked one to another, restraineth them; being ashamed to depart with their ac­quaintaince, and the things which long continuance of friends hath inured them to. This is noted by S. Basil in the vulgar of his time, seduced by Arius: There is, Ep. 70. saith he, small hope of reducing them to the truth, who are linked to heretickes, with the band of long amitie. And Saint Austin yeeldeth the same reason why the Donatists could so hardly be reclaimed. How many, Ep. 48. ad Vincent. saith he, being moued with the truth, would euen presently haue bene good Catholickes, and yet deferred it daily, fearing the offence of their friends? How many did, not the truth, but the heauy band of obdurate custome, hold together; who thought th [...] Church to be with Donatus, because their security made them slouthfull and la­zie in searching the truth? How many were hindred by the rumours and slanders that went of vs? How many stucke to Donatus, because there they were borne, and [Page] no man constrained them to depart thence, and go to the Catholicke Church? Fi­nally, they are in the hands of skilfull workemen and wary leaders, that know how to entertaine and hold them, and with faire words to deceiue the simple: whose first worke, when they seaze vpon a Proselite, alway is to teach him foure conclusions, before he go any further: and I wonder their drift therein is not espied. First that the Protestants are heretickes, and their Church come vp but lately, and therfore he must neuer heare any Protestant or regard what he saith in the matter of religion. Next, that the Romane Church is the true Church, wherein onely saluation is to be found: and this Church can erre and teach false, in nothing. Thirdly, that the Scriptures are obscure, imperfect, troublesome, and therefore it is not for simple men to meddle with them, or once to hope that they cā therby come to any certain resolutiō. And then last­ly, that in all things he must referre himselfe to his mother the Church, and his ghostly father, to whose cure God hath committed him, whose directions if he will follow resolutely, he may be carelesse in all the rest. When silly creatures haue drunke in these principles, (which a wise man will examine before he beleeue) what maruell is it if they be hardly conuerted? and when their tea­chers haue thus hedged them in, and taken away their eyes, their eares, their vnderstanding, it is no wonder if they be easily trained into any thing.

17 Who are againe and againe to be admonished that they looke into these things, because no lesse then the saluation of their soules lieth vpon it: and it is the foolishest thing in world in matters of such consequence to rely on the persons of men, or our owne affection. For which cause, and for whose sakes, I have penned this booke, to shew the full triall of such motiues as they seeme to stand vpon. And whosoeuer will reade it attentiuely, shall finde therein a iust and complete answer to the principallest things that are obiected against our Church. Yea he shal reape this benefit by reading it, that he shall see the very point where diuers questions sticke, that are much talked of, but little vnderstood by many. I haue done it moderately, and with all the respect of my aduersary that I could. I haue meddled with the persons of no man, but onely debated the cause, and followed the argument as it led me. And I will freely confesse that my aduersaries kinde of writing, which I much liked, allured me to answer him, because as it is schollerlike performed, so it bringeth aboord the best questions & reasons that are ordinarily discoursed. His writing is borrowed wholly frō Gregory of Valentia his Analysis fidei, & tract. de obiecto fidei: who is as acute an aduersarie as any this day dispu­teth against vs. In my answer I hold this course throughout, to lay the argu­ment, or question plainly downe, and then to answer it directly and perspicu­ously, that the reader may vnderstand what is said. And because the iudgement of the ancient Church is much obiected against vs, I haue indeuoured to cleare that point also, by shewing in euery question, as the cause requireth, the practise of the Primitiue Church, and the opinions of the fathers, concer­cerning the points. And although in their time they knew not of our questi­ons (the Papacy being risen since their dayes) whereby they might speake directly as witnesses betweene vs; yet teaching the truth of the Gospell, which [Page] the Papists haue corrupted, they shew who be the innouators; and to this day strike the Church of Rome as if they liued and saw it: wherein we are so well assured, that we embrace that kind of triall, which is by antiquity, most con­tentedly, and daily finde our aduersaries to be galled thereby.Sim. Meta­phrast. vit. Epi­phan. The Legend telleth, that Epiphanius being dead, as he lay on the ground, and one looking cu­riously at him, gaue him such a blow with his foote, that he strooke the winde out of his belly. Thus the Fathers dead in their graues, yet strike our aduersaries to the ground with their feete, that if the Pope were not made interpreter to helpe at a dead lift, they could not stand an houre. Which is such a iest that no doubt themselues smile at it. For if the Fathers rule the questions of faith, and the Pope rule the Fathers, and the Church of Rome the Pope; this wil be likePlutarck. the merry conceite of a little boy in Athens, the sonne of Themistocles: that pl [...]ying among his companions would tel them he could rule all Athens: For, saith he, my father can rule Athens, and my mother can rule my father, and I can rule my mother.

18. Againe, in all the questions handled I haue confirmed our owne do­ctrine and expositions, and confuted our aduersaries, by the authoritie and te­stimonies of the Papists themselues: which course I dare vndertake may be maintained in all the questions betweene vs: and I haue obserued it princi­pally, to make it appeare, that the Romish faith came in by the faction of some particular persons, and was alway resisted as it grew, and contradicted by lear­ned men; and that our aduersaries mouths may be stopped when they shall see some learned man or other in their owne Church to hold the same things that we do.Refert sed ipsa nosse quae messemnecant Zizaniorum se mina Prud. a­potheos. The Church of God hath alway thought this a fit course. Diony­sius AlexandrinusNiceph. l. 6. c. 8. said of himselfe, that he vsed somtime to be occupied in rea­ding the writings and treatises of heretickes, though it something polluted his mind with touching their vncleane opinions; because he reaped this profit therby, that he might the easilier refell them, and the more execrate & detest them. If any will take vpon him to confute me, the lawes of Christian conference, specially in the points of faith, bind him, 1. to do it temperately, abstaining from rai­ling and reproaching. 2. perspicuously, that I may certainly know his mea­ning 3. honestly, that what I say be faithfully set downe, and what I proue my sayings by, be not dissembled. For I affirm nothing that concerneth the cause, but I proue it, either in the text by reason, or in the margent by authoritie, which I would not haue dissembled, or (according to an vsuall trade taken vp of late among them) traduced with taunts and outcries, as if it were false alledged, vntill it appeare to be so indeed. Which if he performe, I shall thinke my lot the better to haue met with so profitable an aduersarie. And so wishing the good Reader that with loue to all men, and reuerence to Gods truth, and care to leade a sanctified life, he would pursue the cause of religion: I take my leaue, beseeching our Lord Christ by the power of his spirit, to make way for the truth in all our hearts. Amen.

A Table of the seuerall matters and questions handled and disputed in this Booke. The first number signifieth the Section, noted with this marke. §. The other, following the first, signifieth the numbers of that Section. VVhere the number is but one, there the whole Section is meant.

  • THe true faith is absolutely necessarie to saluation. 1. 1.
  • No part of our faith stands vpon tradition. 1. 2.
  • Infolded faith is not sufficient without knowledge. 2. 1. 7.
  • There is a Rule whereby the true faith may be knowne. 3. 1.
  • This Rule is not visible and knowne to all men without exception. 3. 2.
  • The properties belonging to the rule of faith. 4.
  • The Scriptures translated into English are the rule of faith, and how. 5.
  • The true reason why Papists deny the Scriptures to be the rule. 5. 7. 8.
  • The Scripture ought to be translated into the mother tongue, that the people may reade it. 5. 9.
  • Touching the certaintie and truth of our translations, and how we know it. 6.
  • The last resolution of our faith is into the authoritie of the Scripture. 6. 9. 10.
  • Our English translation is purer then that which the Papists vse. 6. 11.
  • The obscuritie of the Scripture disableth it not from being the rule. 7. 1.
  • All matters needfull are plainly laid downe in the Scripture. 7. 3.
  • Why the Papists pretend the obscuritie of the Scripture. 7. 7.
  • Whence it is that the Scripture is obscure. 8. 1.
  • The Scripture is vnderstood by it selfe, and how. 8. 1, 2, 3.
  • How we are assured of the true sence of the Scripture, which is it among ma­ny sences 8. 7, 8.
  • The true cause why men erre in expounding the Scripture. 8. 13.
  • Our faith is built on the Scripture, not on the Church. 8. 17.
  • The Scripture is perfect, containing all things. 9.
  • How I know this Scripture to be the very word of God. 9. 5.
  • All things needfull are fully comprehended in the Scripture. 9. 9.
  • The Papists hold that the sence of the Scripture varieth with the time. 9. 11.
  • Againe touching the errors of men in expounding the Scripture. 10.
  • The place of 2. Tim. 3.16. proueth the all-sufficiencie of the Scripture. 11.
  • How priuat men & priuat cōpanies may see the truth against a multitude. 12.
  • By the Church the Papists meane nothing but the Pope. 13. 2.
  • Whether, and how the Church of God may erre. 14.
  • 1. Tim. 3.15. expounded, how the Church is the pillar of truth. 15.
  • The Protestants do not say yt ye true Church at any time failed & was not. 17. 1.
  • The state of the question touching the visiblenesse of the Church. 17. 2.
  • The Protestants say no more touching the inuisiblenesse of the Church, then the Papists themselues in effect do. 17. 3.
  • [Page]The arguments are answered whereby the Church is proued to be alway visible. 18. & inde.
  • The true faith is a sufficient marke of the Church. 24. 2.
  • The arguments against this are answered. 26. to 31.
  • 1. Ioh. 4.1. proueth that it is lawfull to examine the teaching of the Church. 31.
  • One, Holy, Catholicke, and Apostolicke, are not the marks of the Church. 32.
  • What the vnitie of the Church properly is. 33. 1.
  • The Protestant Churches want not true vnitie. 33. 2.
  • Gods true Church in all ages hath had some contentions. 33. 4. & inde.
  • The Protestant Churches haue the true meanes of vnitie. 34. 1.
  • What kind of vnitie the Papists haue. 34. 1. 2.
  • The Church of Rome vseth the Scriptures most despitefully fiue wayes. 35. 3.
  • The present Roman Church is departed frō the ancient primitiue faith. 35. 9.
  • The Church of Rome wanteth vnitie, and liueth in manifest contention, de­monstrated. 35. 16.
  • The Popes authority was not receiued of old as the foundation of vnity. 36. 2.
  • The very Papists themselues do not yeeld to the Popes determinations. 36. 5.
  • The Popes supremacie is no sufficient meanes to preserue vnitie. 36. 10.
  • The places of Mat. 16.18. Luk. 22.32. Ioh. 21.15 handled at large, & shewed to make nothing toward the Popes authoritie ouer the Church. 36. 11. & inde.
  • The Primitiue Church acknowledged not the Popes supremacy: foure expe­riences. 36. 26.
  • The Pope may erre, euen iudicially, and be an hereticke. 36. 32.
  • It is vnpossible to proue that the hope is S. Peters true successor. 36. 36.
  • No certainty among the Papists how the Popes supremacy is proued. 36. 39.
  • A place of Cyprian alledged for the supremacie, answered. 37. 1, 2.
  • The Protestants Church is truly holy, and how. 38. 1.
  • Certaine words of M. Luther expounded. 38. 2.
  • Outward holinesse no proper and essentiall marke of the Church. 38. 3.
  • The vnholines & wickednes of the Roman Church demōstrated. 38. 4. & inde.
  • What Saints the Protestants haue in their Church. 39. 1.
  • Canonization of Saints by the Pope, a ridiculous conceit. 39. 2. 3.
  • The doctrine of the Protestants induceth not to libertie. 40. 1. & inde.
  • Fasting how the Protestants, and how the Papists vse it. 40. 2.
  • Auricular confession or shrift, iustly reiected. 40. 6.
  • Necessitie of good workes taught and defended by the Protestants. 40. 11.
  • Touching the merit of workes. 40. 12.
  • Touching mans power in keeping the commandements. 40. 18.
  • Whether all the good workes we do be sinne. 40. 22.
  • The distinction of sinne into mortall and veniall. 40. 26.
  • Satisfaction how taught by the Protestants, and how by the Papists. 40. 28.
  • A short view of long Pardons. 40. 35.
  • The doctrine of Iustification by Faith only, expounded and defended. 40. 37.
  • Predestination how holden by the Protestants. 40. 43.
  • What is the roote of Contingencie. 40. 44.
  • Freewill and Gods decree, how reconciled together. 40. 45.
  • [Page]Touching Freewil, and the determination th [...]reof by Gods prouidence. 40. 46
  • Predestination not for works foreseene 40. 49.
  • God is not the author of sinne. The Papists in this point go as far as the Pro­testants. 40. 50.
  • Againe touching Freewil, at large shewing all the questions in that point. 40. 52. & inde.
  • Wherein true holinesse standeth. 41. 1.
  • How good works become an infallible signe of true holinesse. 41.
  • Touching the certaintie of grace and saluation, the point explicated. 41. 5.
  • The miracles of the ancient Church do the Papists at this day no good. 42. 1.
  • The ancient Monks were not like the moderne. 42. 3.
  • Touching miracles, obiected by the Papists, an answer. 42. 4. & inde.
  • Incredible miracles and ridiculous reported 42. 8.
  • The abuses of Monks and Monasteries detected. 42. 10.
  • A proofe that the Protestants doctrine excludeth libertie of the flesh. 43. 2.
  • The Roman doctrine is an occasion of their sinfull liues. 43. 3.
  • Some points of Papistry named that inuite men to libertie. 43. 5. & inde.
  • The Roman faith a meere deuice inuented to maintaine ambition and coue­tousnesse. 43. 7.
  • The vniuersalitie of the Protestants Church is shewed and expounded. 44. 1. & inde.
  • Touching the ancient Fathers, their authoritie and vsage with vs and the Pa­pists compared. 44. 4. & inde.
  • Who are Fathers with the Papists, and who All the Fathers. 44. 9.
  • The Pope vshers the Fathers. 44. 11.
  • The Papists are notorious for contemning all the ancient writers: exempli­fied. 44. 12. & inde.
  • The Protestants answer to them, that bid them shew their Church in all ages. 45. 1. & inde.
  • The Papists haue not the Church Catholicke either in time or place. 46.
  • The Romane Church hath forsaken her ancient faith. 47. & inde.
  • Transubstantiation a late deuice. 47. 8. 9.
  • The present Romane Church hath conuerted no countries to the true faith. 48. 1. & inde.
  • The Indies knew the true faith afore the Papists came there. 48. 3.
  • Touching the conuersion of England by Austin the Monke. 49.
  • How the Roman Church hath conuerted the Indies. Spanish massacres. 49. 5. & inde.
  • The question, When did the faith faile in the Roman Church, answered and disputed. 50. 4. & inde.
  • The time & maner of the coming in of some points in Papistry. 50. 8. & inde.
  • The resistance made in former times against the Papacy, with a catalogue. 50 18. & inde.
  • An answer to some things obiected against the former catalogue. 50. 40.
  • Papistry came in secretly, and by little and little, expounded. 51. 2. 3.
  • [Page]Images notoriously resisted when they came in. 51. 5.
  • The Papists worship stocks and stones as well as the Gentiles. 51. 6. & inde.
  • Touching adoration of the Sacrament. 51. 9.
  • The maner of Christs presence in ye Sacrament explicated, as we hold it 51. 10.
  • The Papists haue written most spitefully against the honour of the blessed Sacrament. 51. 11.
  • Succession is in our Church, and of what kind it is. 52. 1.
  • The callings of Luther and our Bishops iustified and declared. 52. 5.
  • The Fathers commending the succession of the Roman church in their time, doth not helpe it now. 53.
  • The places produced out of them are answered. 53. 5.
  • Ephes. 4.11. alledged to proue outward succession, answered. 54. 2. 3.
  • Externall succession of persons in one place, is neither onely in the Romane Church, nor there at all. 55. 2.
  • Seuen things obiected against the succession of Popes, to shew it hath bene grosly interrupted. 55. 4. & inde.
  • Touching the credit of Anastasius booke of the Popes liues. 55. 7.
  • It is not knowne who succeeded Peter. 55. 5.
  • The sea of Rome hath bene long voide. 55. 6.
  • A woman was Pope. 55. 7.
  • Hereticks haue bene Popes, and intruders, and boyes. 55. 8. 9.
  • Popes haue bin made, and cast out again at the willl of famous whores. 55. 9.
  • Popes for wickednesse more then monstrous. 55. 9.
  • Many Popes at one time, and the right Pope not knowne. 55. 10.
  • The Fathers commendation of the Romane Church expounded. 56.
  • Imputations layd vpon the Protestants, as if they had forsaken the Church, an­swered. 57. 1, 2.
  • Luther defended touching his departure from the Pope: his writings, his life, his mariage, and his death. 57. 3. & inde.
  • Monsters of lies deuised against Luther. 57. 7.
  • Luther an honester man then any Pope in his time and many more. 57. 9.
  • Againe, the calling of our Ministers is defended. 58.
  • Touching the power of a Priest in remitting sinne, and the sacrament of Pe­nance. 58. 4. & inde.
  • Miracles not concurring with all extraordinary calling. 59. 1.
  • Extraordinary callings distinguished. 59. 2.
  • Luther needed no miracles, and why. 59. 3.
  • All men haue not bene in loue with Papistry. 60.
  • The obiection that Luther made to himselfe when he departed from the Pope. 61. 1.
  • The Protestants haue not forsaken the high-beaten-way of the Catholicke Church. 61. 2.
  • Touching the saluation of our ancestors vnder the Papacie. 61. 4.
  • The Scriptuies are surer tokens of the truth then the Popish miracles. 62.
  • A briefe exhortation of the Author to his countrimen. 63.

A Table of the Digressions contained in this Booke, with their Titles. The number set before, signifieth the number of the Digression. The number following, signifieth the §. vnder which it standeth.

  • 1. PRouing that the Papists grounding the doctrine of faith on traditions, make them equall to the written word. 1.
  • 2. Shewing the infolded faith of the Papists, and confuting the same as not entire. 2.
  • 3. Wherein, by the Scriptures, Fathers, and reason, and the Papists owne con­fession, it is shewed that the Scripture is the rule of faith. 5.
  • 4. Containing the very cause why the Papists disable the Scripture so, from being the rule. 5.
  • 5. Wherein, against the Iesuits conceit, secretly implied in his first conclusion, it is shewed that the Scriptures ought to be translated into ye mother tong, and so read indifferently by the lay people of all sorts. 5.
  • 6. Declaring how the assurance of our faith is not built on the Churches au­thoritie, but on the illumination of Gods Spirit shining in the Scripture it selfe. 6.
  • 7. Wherein the Trent-vulgar-Latine and our English translation are briefly compared together. 6.
  • 8. Shewing that the Scriptures are not so obscure, but that they plainly deter­mine all appoints of faith. 7.
  • 9. Declaring that the Papists haue reason to hold the Scriptures be obscure, because the articles of their religion be hardly or not at all to be found therein. 7.
  • 10. Assigning the true cause of mens errors in expounding the Scriptures. 8.
  • 11. Prouing that the Scripture it selfe hath that outward authoritie wherupon our faith is built, and not the Church. 8.
  • 12. Wherein it is shewed that the Scripture proueth it self to be the very word of God, and receiueth not authoritie from the Church. 9.
  • 13. Shewing, against the Iesuits assumption, that all substantiall points of our faith are sufficiently determined in the Scriptures: and the reason why the Papist call so fast for the authoritie of the Church. 9.
  • 14. Containing a discourse of Saint Austins, about mens errors against the Scriptures. 10.
  • 15. Shewing that priuate and particular companies may sometime be assured of the truth against a pretended Catholick company. 12.
  • 16. Shewing how the Papists pretending at euery word the Catholick Church, yet meane nothing thereby but the Popes determination. 13.
  • 17. Wherein it is shewed is what maner the Church is said to be inuisible, [Page] and that the Papists say no lesse concerning this matter then we do. 17.
  • 18. Prouing the true faith or doctrine contained in the Scripture, to be a good marke to know the Church by. 24.
  • 19. Touching the place of Saint Austin, contra Epist. Fundam. cap. 5. and the matter which the Papists gather from it. 28.
  • 20. Concerning the proceeding of the Trent Councell in determining the matters of faith. 31.
  • 21. Shewing that Gods true Church in all ages hath now and then bin trou­bled with contentions as great as are now among vs. 33.
  • 22. Obiecting the behauiour of Papists toward the diuine Scriptures, thereby to shew their varying frō that which in former times the primitiue Church of Rome beleeued. 35.
  • 23. Wherein by fiue examples it is shewed that the moderne Church of Rome is varied in points of faith from that which it beleeued formerly, and since the time also that it began to be the seate of Antichrist. 35.
  • 24. Touching the contentions among the learned Papists of the Church of Rome, and how the Papists liue not in that vnitie that is pretended. 35.
  • 25. Whererein it is shewed, that in the Primitiue Church the Popes determi­nation was not thought an infallible truth; neither did the Christians, for the maintenance of vnitie, submit themselues thereunto. 36.
  • 26. Shewing that the Papists themselues do not so constantly and vniformly submit themselues to the Popes iudgement, nor beleeue his infallible au­thoritie, as is pretended. 36.
  • 27. Shewing that the Primitiue Church acknowledged not the Popes supre­macy. 36.
  • 28. Shewing that the Pope is not of infallible iudgement, but may erre, and fall into heresie, as any other man may. 36.
  • 29. Declaring the Pope not to be Saint Peters successor. 36.
  • 30. Wherein it is shewed that the Papists are not agreed among themselues to this day, how Peters supposed primacie is proued, or what it containeth: but they are altogether vncertaine in expounding the maine texts of Scrip­ture, whereupon they build it. 36.
  • 31. Containing many complaints made by the Papists themselues against their owne Church and people; whereby it appeareth their liues are worse then can be said of the Protestants. 38.
  • 32. Touching fasting, and how we differ from the Papists therein: and whe­ther the doctrine of our Church be against it, as the Papists charge vs. 40.
  • 33. Concerning Auricular confession, or Shrift to a Priest, shewing the need­lesnesse thereof, and how it is an occasion rather then a remedy of sin. 40.
  • 34. Concerning the necessitie or requisite condition of good works for our saluation: shewing that the Protestants hold it. 40.
  • 35. Touching the merit of our works, and what is to be holden thereof. 40.
  • 36. Answering those that accuse the Protestants for holding that no man can keepe Gods commaundements: and shewing what is to be holden con­cerning that matter. 40.
  • [Page]37. Whether the Protestants thinke whatsoeuer we do is sinne. 40.
  • 38. Against the distinction of sinne into Mortall and Veniall. 40.
  • 39. Touching the satisfaction that men are bound vnto for their sinnes. 40.
  • 40. Wherein the doctrine of Iustification, by faith onely, is expounded and de­fended. 40.
  • 41 Intreating of Predestination and Freewill, as the Protestants hold them, and shewing that their doctrine concerning these points, doth neither make God the author of sinne, nor leade men to be carelesse of there liues, nor inferre any absolute necessity constraining vs that we cannot do other­wise then we do. 40.
  • 42. Againe touching Freewill, wherein the doctrine of our Church is me­thodically propounded, and, in euery point, compared with that which the Papists hold: that the seuerall questions, betweene them and vs, and the ma­ner how and where they rise, may be seene distinctly set downe. 40.
  • 43. Prouing that Gods children, without miracles, or extraordinary reuela­tion, may be, and are, infallibly assured that they haue grace and shall be saued. 41.
  • 44. Answering that which the Papists obiect touching the miracles of their Church and Saints therein. 42.
  • 45. Touching Monkes and religious orders holden among the Papists, which they say we haue reiected and forsaken. 42.
  • 46. Naming certaine points of the Papists faith which directly tend to the maintenance of open sinne and liberty of life. 43.
  • 47. Of the authoritie of the ancient Fathers in matters of our faith and reli­gion, wherein it is shewed what we ascribe vnto them, and how farforth we depend vpon them, and the practise of our aduersaries in contemning, cluding, and refusing both them and their owne writers, is plainely disco­uered. 44.
  • 48 Containing a briefe and direct answer to our aduersaries when they say we cannot assigne a visible company professing the same faith, in euery point, that we do, euer since Christ till now, without intterruption. 45.
  • 49. Obiecting eight points for example, wherein the Church of Rome hol­deth contrary to that which formerly was holden: The conception of the virgine Mary, Latin Seruice, Reading the Scriptures, Priests mariage, Ima­ges, Supremacy, Communion in one kind, Transubstantion. 47.
  • 50. Of the conuersion of the Indies to the Romane faith, by the Iesuites. 49.
  • 51. Naming seuen points of the Popish religion, with the time when, and maner how they gate into the Church: thereby to shew that there is suffi­cient record to detect the nouelty of the present Romane faith. 50.
  • 52. Shewing that the present religion of the Romane Church was obserued and resisted in all ages, as it came in, and increased: naming withall, the persons that made the resistance, and the points wherein, and the time when, from fiftie yeares to fiftie throughout all ages since Christ: compen­diously obserued out of history for the satisfying of their error that so much conceit the antiquitie of Papistry, and thinke it was neuer controlled til [Page] Luthers time. 50.
  • 53. Obiecting seuen things against the outward succession of Popes in the Sea of Rome. Whereby the same is clearely demonstrated to haue bene interrupted, and not to be any certaine, or infallible succession. 55.
  • 54. Containing a briefe narration touching the life and death of Martin Lu­ther, with the incredible reports therof made by his aduersaries; & shewing how sundry Popes, in the Church of Rome, haue liued and died worse then he, though it were granted all reports made of him were true. 57,
  • 55. Shewing how vncertaine and contrary the Papists are among themselues touching the power of their Priesthood in remitting sins: and concerning the first institution of Shrift where it began.

De Iudice fidei, admonitio Catholica ad Lectorem.

PVrus ab impuro num differt sanguine sanguis?
Differt: iudicium laudo (Galene) tuum.
Ritibus in sacris secernitur hoedus ab agno?
Vox tua secreti regula (Pastor) erit.
Roma suis, & magna suis Brittannia normam
Pandit; in incertum ne rapiare caue.
Consilium Medici, Pastoris consule vocem:
Iudicium certum PAGINA SACRA dabit.
Le. Asshaw. ar.

A BRIEFE DISCOVRSE CON­CERNING FAITH, BY WHICH IS euidently declared, how euery one that hath a desire to please God, and a care to saue his soule, the which should be the chiefe desire and care of euery Christian man, ought to resolue and settle him­selfe in all points, questions and controuersies of faith.

The Answer.

IF the Discourse had performed what the Ti­tle promiseth, you had bene beholding to the man that bestowed it on you: the rather be­cause the cōtrouersies of the present time haue changed the sweet Spring of our Church into a stormy Winter. But seeing the author there­of, vnder colour of directing you in the controuersies, goeth about to make another Eue of you, by seducing your minde from the simplicitie that is in Christ, you haue little cause to thanke him, andDeut. 27.18: he lesse to reioyce in his labour. For his rea­sons, whereby he thinketh to declare his matter so euidently, all tend to perswade you that the Pope of Rome,Gregorius decimus tertius filiorum eccle­siae pater aman­tissimus. Camp. rat. 5. apud Pos­seu. bibl. l. 7. c. 21. his fast friēd, Nomine Ec­clesiae intelligi­mus eius caput. id est, Ro­manum Pon­tificē. Gregor. de Valent. in Thom. tom. 3. pag. 24. Venet. is this verie Rule that must resolue you in these points, que­stions, and controuersies of faith. An vnreasonable position, voyd of all indifferencie; when common sense teacheth, that he which is a partie cannot be iudge: andNiceph. Gre­gor. hist. lib 10. cap. vlt. [...]. that which it selfe is a thing wauering and inconstant, cannot be the Rule to discerne the right by. What father, Luc. 11.11. saith Christ, if his sonne aske him bread, will giue him a stone? or if he aske a fish, will giue him a serpent? yet thus the Iesuite hath dealt with you. ButEpicharm. the heathen mans counsell is good, Be sober and suspicious: and1. Thes. 5.21. the Apostles better, Trie all things, and sticke to that which is good. Neither must you hope to learne truth in the schoole of lies: for they that seeke Christ among heretickes shall lose him.

[Page 2]§. 1. First it is to be suppo [...]ed and set downe for a certaine ground, that there is but one faith, which whosoeuer wanteth cannot possibly please God, nor consequently be saued: since none are saued which do not please God. This is proued out of S. Paule, who in one place saith, Vna fides. Ethes. 4 and in another. Sine fide impossibile est placere Deo. Heb 11. The which two places make this sence in English, Faith is but one, and without faith it is impossible to please God Secondly this one faith, without which we cannot please God, must be infallible and most certaine, because faith is the credite and inward assent of mind, which we giue to the word of God; the prime and first veritie, which neither can deceiue, nor be deceiued. Fides, saith the same S. Paule, Rom. 10, ex auditu, auditus per verbum Dei. The sence of which words be, that faith is bred in vs by hearing and yeelding assent to the word of Christ who is of God.

The Answer.

1 Both these conclusions be true, and you shall graunt them to be as himselfe calleth them, certaine grounds wherein we all agree: that there is but one faith wherein we can be saued, and this faith must be infallible or certaine, that is, free from error, and such as cannot deceiue vs, beleeuing nothing that false is. And this later is well proued, Because faith is the assent of the mind that we giue to the word of God, which word being the first truth, neither can deceiue vs, nor be deceiued it selfe. This confir­mation, I say, will serue, meaning by the word of God, the holy Scriptures: forCyrill. Hiero. fol. cat. 4. the securitie of our faith ariseth from the demonstration of the diuine Scriptures, 1. Cor. 4.6. that no man presume a­boue that which is written.

2 But if by the word of God, which cannot deceiue nor be deceiued, he meane also the Constitutions of his Church, and the Popes Decrees, which they call Traditions, then his confirmation is naught, and we reiect it: because the words thereof will be resolued into this sence, That our faith, or reli­gion, to this end that it may be infallible, must be grounded partly on Traditions, and partly on the Scriptures, and the cer­taintie thereof dependeth no lesse on the former then on the later; a point which no wise man will graunt, considering that such Traditions are so farre from securing our faith, that di­rectly they leade it into a verie sea of errors and vncertainties; [Page 3] and being once admitted, euery Friers dreame, and base cu­stome of the Romish Church shall be thrust vpon you for an article of religion necessarie to eternall life. And I dare vnder­take, the Iesuit in this place, by the word of God & of Christ, meaneth these verie Traditions so farre, that put him to it, and before he wil forgo them, or hazard the least of his Papall De­crees, you shall see himVide as quāti ponderis sit ipsa traditio, vt ex ipsa noui testa­menti scripta omnia authori­tatem accepe­rint: quam qui non admi [...]tunt ab ipsis etiam canonicis scrip­tis excidat ne­cesse est. Tra­ditio est scrip­turarum funda­mentum. In eo scripturas ex­cellunt quod illae, nisi traditi­one firmentur, non subsistant, hae vero, etiam sine scriptis, suā obtineant fir­mitatem. Caes. Baron. annal. tom. 1. an. 53. nu. 11. verie strangely speake of the Scrip­tures: as theDemades. E­ras. apop. man of Athens, that thought his countreymen should not, by striuing for heauen, in the meane time venter to lose the earth.

Digression. 1. Prouing that the Papists grounding the doctrine of faith on Traditions, make them equall to the written word.

3 For the Trent Councell Sess. 4. de­cret. 1. decreed, they should be recei­ued with the same reuerence and affection, wherewith we receiue the Scripture it selfe. Canus Loc. l. 3. c. 3. saith, Many things belong to Chri­stian faith which are contained in the Scripture neither openly, nor obscurely.Confess. Pe­tric. c. 92. Hosius saith, the greatest part of the Gospell is come to vs by tradition, very little of it is committed to writing.De Purgat. cap. 11. Pelta­nus, that many verities lye hidden in the Church, which if she would reueale, we were bound to beleeue with the same faith wher­with we beleeue the things reuealed in the Scriptures.Vaux & Ca­nisius English catech. c. 1. The Popish Catechismes teach, that Faith is a certaine light, wherwith who­soeuer is enlightened, he firmely agreeth to all such things as God hath set forth, by his Church, to be learn [...]d of vs, whether they be written or not written. Doctor Standish, in Cap. 6. pro­bat. 3. his booke against English Bibles, crieth out, Take from them the English damna­ble translations, and let them learne the mysteries of God reuerently by heart, and learne to giue as much credit to that which is not ex­pressed, as to that which is expressed in the Scripture.D. 40. Si Pa­pa in Annot. margin. The Ca­non law newly set out by Pope Gregorie the thirteenth, saith, that Men do with such reuerence respect the Apostolicall seate of Rome, that they rather desire to know the ancient institution of Christian religion from the Popes mouth, then from the holy Scrip­ture: and they onely inquire what is his pleasure, and according to [Page 4] it they order their life and conuersation. So that you see howsoe­uer the Iesuite say, our faith cannot apprehend a falshood, because it assenteth onely to the word of God, yet by the word of God he meaneth Romish Traditions as well as the Scripture, and so maketh those things of equall truth with it, and then beareth you in hand, that the certaintie of your faith and religion de­pendeth on their infallibility as much as on the infallibilitie of the Scripture: a point which I would easily graunt him if the question were of the Romish faith: for I confesse it dependeth vpon Traditions more then on the written word; so farre forth that, as Andrad. Or­thodox. expli­cat. lib. 2. quam traditionum authoritatem si tollas, nutare iam & vacillare videbuntur. pag 80. a Doctor of his owne side speaketh, Many points therof would reele and totter, if they were not supported with the helpe of Traditions. But against this let the iudgement of Regul. con­tract. 95. [...]. pag. 502. Basil be no­ted by the way, It is necessary and consonant to reason, that euery man learne that which is needfull out of the Scriptures, both for the fulnesse of godlinesse, and lest they inure themselues to humane Traditions.

§ 2. Thirdly the one and infallible faith without which we cannot please God, must be also entire, whole, and sound, in all points, and it is not suffi­cient to saluation to beleeue stedfastly some points, and not other some. So saith Athanasius his Creed, receiued of all: Quicun (que) vult saluus esse, &c. Who­soeuer will be saued, before all things it is needful that he hold the catholike faith, which vnlesse euery one keepe entire and inuiolate, without doubt he shall perish euerlastingly. Againe, to beleeue some points of faith and to denie others, is heresie, as not to beleeue anie point of faith at all, is absolute infidelitie. But it is certain, euen out of Scripture, that neither infidell nor heretick shall be saued. For our Sauiour hath absolutely pronounced, Qui non crediderit condemna­bitur. Marc. 16. And the Apostle S. Paule, Gal. 5. putteth heresies among the workes of the flesh, saying: Manifesta sunt opera carnis, quae sunt fornica­tio & fictae, [...], which is in English, heresies; of all which he saith, Qui ta­lia agunt, regnum Dei non consequentur. Moreouer the reason why anie one point of faith is vnder paine of damnation to be beleeued, by Christian, di­uine, and infallible faith, is, because God almightie hath reuealed it, and by his Church hath proposed it vnto vs, and commanded it to be beleeued: for otherwise they be not points of faith but of opinion, or of some other kinde of knowledge. Therefore all points of faith are vnder paine of damnation to be beleeued.

The Answer.

1 This third conclusion toucheth a second propertie re­quired in sauing faith, and it must be granted him with the confirmation thereof in a true sence; namely that we are bound to beleeue the points of saluation, by obtaining a particular di­stinct knowledge of the same in our selues, and so assenting to them: that our faith may include an apprehension also and knowledge of the things beleeued, as well as an assent to the proposition thereof. If this be the Iesuites meaning in this place, then I embrace it as the truth.

2 But peraduenture his mind runs vpon a further matter, which his Church teacheth about infolded faith, and then you may note the grosse heresie that he thrusts vpon you in his smooth words. ForImplicita f [...] ­des est credere secūdùm quod ecclesia credit. Vnde nō omnis Christianus te­neturillos (arti­culos fidei) scire explicitè, sed tantùm clerici. Iacob. de Graf. decis. lib. 2. ca. 8. nu. 16. the Iesuites and Schoolemen teach, how the lay-people are not bound to know what the matters of their faith be,Fides meliùs per ignorantiā, quàm per noti­tiam definitur. Bellar. de iust. l. 1. c. 7. ignorance is better: it sufficeth if they consent to the Churches faith, whatsoeuer it be; assuring themselues it beleeueth and knoweth all things necessary, but what those things are, they need not enquire: thus excluding knowledge from the nature of religion, and placing it in assent onely, as sufficient to make it whole and entire. This being a sottish con­ceit, deuised for the nonce to suppresse knowledge, yet marke how boldly these men presse it on vs with the style of an entire faith: which I manifest further in the Digression following.

Digression. 2. Shewing the infolded faith of the Papists, and con­futing the same as not entire.

3 For howsoeuer the Church of Rome pretend this whole & complete faith, yet when the matter cometh to scanning, she vtterly refuseth knowledge, & sendeth her children to schoole to the Collier, of him to learne to beleeue as the Church be­leeueth. For first, whereasMat. 22.29. Chrys ho 3. in Laz. & prol. hom. in Rom. the ignorance of the Scriptures is the roote of all error, and the cause of vnbeleefe;Index lib. prohib. Reg. 4. the Church of Rome forbiddeth the reading of them among the people, [Page 6] Franc. Ouan. Mogol. breuilo. in 4. sent. D. 13. prop. 3. pretending the vulgar translations to be one principal cause of he­resies: and thereforeLinwood. in constitut pro­uinc. l. 5. titul. de magistris. cap. Quia. when the law was in their owne hand, they vtterly forbad them.Mart. Peres. de trad pag. 44. One of them saith, he thinketh verily it was the diuels inuention to permit the people to reade the Bible. Thy [...]rae. de Demoniac. cap. 21. th. 257. Another writeth, that he knew certaine men to be possessed of a diuell, because, being but husbandmen, they were able to discourse of the Scriptures. Thus theeues put out the candle that dis­couers them.

4 Next,Nauarr. Ma­nual. cap. 11. nu. 16. Iacob. de Graff. decis. l. 4. cap. 24 nu. 23. they make it heresie for a lay man to dispute in a point of faith, andMagin. Geo­graph pag. 104. Linwood. lib. 5. tit. de Magist. c. periculosa. suffer no bookes among them that examine their religion.Annot. on Act. 17. v. 11. The Rhemists say, the hearers must not trie and iudge whether their teachers doctrine be true or no: neither may they reiect that which they find not in the Scripture. And this is also commonly defended byHosius de ex­press. Dei verb. Andrad. defens. Trident. l. 2. others. And whereasProlegom. cont. Petrum à Sot. Et Con­fess. Wittenber. cap. de sacr. scriptur. Brentius had written no lesse godly then truly, that in the matters of our saluation we might not so cleaue to another mans opinion, that we should embrace it without the approofe of our owne iudgement: and it belongs to euery priuate man to iudge of the doctrine of religion, and to discerne the truth from falshood: Bellarm. de verb. Dei. lib. 3. c. 3. the Iesuites very scorne­fully reiect his saying.

5 Thirdly they extoll ignorance to the skies, and encou­rage their people to it.Rhem. annot. [...]n 1. Cor. 14. & on Luk. 12. v. 11. They require no knowledge of the things we pray for, but preferre ignorance: nor yet abilitie to professe the particulars of our faith, when possible we are to die in the defence of the same: farre contrary to that which1. Pet. 3.15. the scripture so plainly teacheth. And the rather to hearten the people in this blindnesse,Rhem. vpon 1. Ioh. 2. v. 20. they promise them a part in o­ther mens gifts & graces, which haue knowledge.Conf. Petrie. cap. 14. pag. 18. Hosius saith, To know nothing is to know all things, and ignorance in most things is best of all.

6 This is the whole entire faith mentioned here in the Ie­suites discourse; whereby nothing is meant but the Colliars faith, whereofApologie tran­stated by Staplet. part. 1. pag. 53. I spake, and Staphylus writeth thus: The Colliar being at the point of death, and tempted of the diuell what his faith was, answered, I beleeue and die in the faith of Christs Church: being againe demaunded what the faith of Christs Church was; that faith, said he, that I beleeue in. Thus the diuell getting no other [Page 7] answer, was ouercome and put to flight. By this faith of the Colliar, euery vnlearned man may trie the spirits of men, whether they be of God or no: by this faith he may resist the diuell, and iudge the true interpretation from the false, and discerne the Catholicke from the hereticall minister, the true doctrine from the forged. I could scarce beleeue this to be their doctrine of entire faith vpon the report of so base a companion as Staphylus; but when I saw the same conceit as grauely set foorth byHosius contra proleg. Brentij. lib. 3. pag. 146. Pigh. hierarch. lib. 1. cap. 5. Ia­cob. de Graffijs decision. part. 1. lib. 1. cap. 26. nu. 34. Antonin. part. 1. tit. 5. c. 2. §. 1. skilfuller clearkes then he, then I perceiued the Colliars faith was canonized for the Papists creed, and the prouerb true, that Like to like were the diuell and the colliar: saue that it hath brought such a flood of ignorance vpon their people, thatImman. Sa. aphor. verbo Parochus. pag. 298. a Doctor of their owne cries out vpon all the clergie for it: Wo to our Parish Priests, wo to our Bishops, wo to our Prelates.

7 And wo to them indeed from him that so plentifully inEs. 53.11. Ioh. 17.3. Ro. 10.14.17 Col. 3.16. Heb. 5.11. the Scriptures hath condemned this ignorance: and in vaine did ChristIoh 5.39. commaund the people to search the Scriptures, andRom. 15.4. Ioh 20.31. Paul and Iohn teach, that whatsoeuer things are written, were written for our learning, and that we might beleeue, if to assent to the Church, without any knowledge thereof, were a sound, whole, and an entire faith.Enarrat. in Psalm. 118. Hilary saith, Many thinke the sim­plicitie of their faith shall suffice to accomplish their hope of eternall life: as if the studie of innocencie, according to the iudgement of the world, needed not the precepts of heauenly doctrine. It is written of2 Tim. 3.15. Timothy andBasil. Aschet. prolog. de iu­dic. Dei Et epis. 75. ad Neocae­sar. Basil, that of children they were trained vp in the knowledge of the mysteries of religion. And in the Primitiue Church,Iust. Martyr, apolog. 2. Euse. demonstrat. e­uang. l. 1. c. 6. Theod. de cu­rand. Graecorū affect. l. 5. the doctrines and seuerall points of religion were knowne, and discoursed by the meanest of the people, andChrysos. hom. 3. in Lazarum. Orig in Num. hom. 27. the Bishops exhorted them thereunto: which practise decla­reth manifestly enough, that in those dayes knowledge of the things beleeued, was thought necessary to an entire faith, though now the case be altered in the Church of Rome, and the Iesuites owne reasons proue as much: forThom. 22. qu. 1. art. 10. 3. Athanasius creed is a rule of faith, and therefore sheweth we are bound both to beleeue and know the things contained in it; else he might as well haue pointed downe the Colliars creed. Againe, to what purpose should God propound all the points of our faith, one [Page 8] as well as another, vnlesse his will were that we should learne them all; according toDeut. 29.29. that of Moses, Secret things belong to the Lord our God, but the things reuealed belong to vs and to our children, that we may do all the words of the law. In Ioh. tract. 21. Austins saying is to be noted, Some may obiect, we do rashly in discussing and sear­ching out the words of God: but why are they vttered, if they may not be knowne? why haue they sounded, if they may not be heard? and why are they heard, but that we should vnderstand them?

§. 3. Fourthly, as this one, infallible, entire faith is necessarie to the salua­tion of euery one, as well the vnlearned as the learned, so we must say that Almightie God, Qui vult omnes homines saluos fieri, & ad cognitionem verita­tis venire 1. Tim. 2. hath for proofe that this for his part is a true will, prouided some certaine and infallible rule and meanes, whereby euery man, learned and vnlearned, may sufficiently, in all points, questions, or doubts of faith, be infallibly instructed what is to be holden for true faith: and that the onely cause why a man misseth of the true faith is, that he doth not seeke and finde this infallible rule; or hauing found it, will not with an obedient mind capti­uate his vnderstanding, selfe-iudgement, and contrarie opinion, in obsequium Christi, for the seruice of Christ, and in all points yeeld infallible assent vnto it, as euery Christian ought. Credamus Deo, saith S. Chrysostome, hom. 83. in Matth. nec repugnemus etiamsi sensui & cogitationi nostrae absurdum videatur quod dicit. Let vs beleeue God without repugnance, although that which he saith seeme absurd to our sence and thought. This I proue. For vnlesse there were such an infallible rule prouided, it were impossible for anie man, especially for anie vnlearned man, in all points, infallibly to learne and hold the true faith: and since it is impossible, it is no way to be thought but that almighty God, who is so desirous that all men should come to the knowledge of the truth, & consequently to saluation; did prouide that infallible rule or meanes sufficient to instruct euery one in all points, by which it might be possible for thē to attaine to the true knowledge of infallible faith, & by that to saluation.

The Answer.

1 This fourth conclusion conteineth two members. First, that God hath left in the world some certen rule and meanes, wherby we may infallibly be instructed what is to be holden for true faith: this you may freely grant him, with that which he in­ferreth thereupon, that the onely cause why a man misseth the [Page 9] truth, is either because he doth not find this rule, or hauing found it, he will not obey it. The second is, that this rule is left to all men indifferently, so that euery man, without exception, of what estate or faculty soeuer, may haue accesse vnto it, & be instru­cted. This mēber includes 2. sences. First, that the rule is of that nature, that it is able to direct any man, be he neuer so simple; yea the most vnlearned aliue may conceiue & vnderstand it sufficiently for his saluation. This you shall also yeeld him, as an vndoub­ted truth. Next, that all men at all times, may haue accesse vnto it, as being a thing concealed from none, but visible, and reuealed to all places, ages, and persons. And this to be a part of the Iesuits mea­ning, I gather by the words of his eighteenth section, where he concludeth the Church to be the rule, & alway visible, Be­cause otherwise men sometimes, viz. when it were inuisible, should want a rule to instruct them, contrary to that of Paul, that God would haue all men to be saued, and come to the knowledge of his truth: this he could not haue said, if his meaning in this place (the ground of his speech there) were not that the rule of faith is euermore, and in all places, visible and manifested to all men indifferently: a point meerely false and smelling of Pelagia­nisme.

2 For before Christ it was reuealed only to the Iewes, and not to the Gentiles, except some particular persons, as appea­reth plainly both by obseruation &Psal. 76.1. & 103.7. & 147.19 Mat. 10.5. Act. 14 16. & 16.6. Rom. 3.2. the text. And experience sheweth how at this day the Lord hath concealed the meanes of saluation from the Turke and infinite other barbarous gen­tiles: of whom it cannot be said that he hath left vnto them this entire rule, but that in his iudgement many times secret, but al­way iust, he hath denied it them, seeing asRom. 1.16. the Apostle spea­keth, the Gospell of Christ is the power of God vnto saluation both to Iew and Gentile, 1. Cor. 1.21. and when the world by wisedome knew not God in the wisedome of God, it pleased God by the foolishnesse of preaching to saue thē that beleeue. AndEpist. 107. ad Vital. circa med. Austin saith, It is a most manifest truth, that many cannot be saued, not because themselues will not, but because God will not: and the contrary he confuteth as Pelagianisme. But if I mistake the Iesuite, and he meane the words in the first sence, it is well, and we both agree. To the [Page 10] place of Timothy, concerning Gods willing all men to be sa­ued,Deus vult omnes homi­nes saluos fieri, id est omnes homines qui saluātur, saluos sieri: nullus e­nim nisi eo vo­lente saluatur. Vel sit distribu­tio, non pro sin­gulis generum, sed pro generi­bus singulorū: quia de quoli­bet genere, & statu hominum vult aliquos saluos fieri. Greg. Arimin. pag. 165. l. 1. I shall answer in the 18. section, nu. 6.

§. 4. Fiftly, this infallible rule prouided by almightie God, as sufficient to instruct euery one, aswell learned as vnlearned, in all points of faith, must haue three properties or conditions. First it must be infallible, & most vndoubted sure. For otherwise faith grounded and built vpon it cannot be infallible, cer­taine and sure. Secondly it must be such as may be easily and plainly knowne to all sorts, learned and vnlearned. For otherwise be it neuer so certaine and sure in it selfe, yet if it be vnknowne, or vncertainely knowne vnto them, it cannot be to them a rule or infallible meane whereby they may attaine to the infallible knowledge of the true faith. Thirdly it must be most vniuersall, that it may not onely make vs know certainly what is the true faith in some one, or two, or more points, but absolutely in all points of faith. For otherwise it is not a sufficient rule whereby we may attaine to an entire faith; which integri­tie of faith is necessarie to saluation, as hath bene proued.

The Answer.

1 To these three properties of the rule of faith, we must adde two more, if we will shew all the nature thereof. First, that it be not partiall, addicted more to one side then another. Se­condly, that it be of power and authority, able to conuince the conscience of such as vse it, and from the which there can be no appeale. For neither can it be a rule of the truth, which it selfe is crooked with affection, neither may we safely rely vpon it, if either it dismisse our consciēce wauering, or admit a supe­rior rule whereto we may appeale. And the reason is, because our faith and knowledge must beCol. 2.2. Ba­sil. Reg. con­tract. qu. 95. with full assurance and per­swasion; the which we cannot obtaine vnlesse the rule giue it vs; and nothing can giue it but that which hath a coactiue po­wer to bind the conscience and to stay it at his owne tribunal.

2 Next the second property must be expoūnded; that the rule be easie and plaine to all sorts of men learned and vnlear­ned, to wit, which vse the means, and are diligent in attending it, & be enlightned by the spirit of God. To all such it is plaine be they neuer so vnlearned: to the rest it is not; neither is it a [Page 11] necessary condition of the rule so to be. Not because it selfe is obscure at any time, but for that sometimes men haue not eyes to see into it. For all meanes and rules are vaine, vnlesse God giue eyes to see: asGen. 21.19. he opened Hagars eyes to see the well of wa­ter: according to that of Dauid,Psal. 119.18. open mine eyes, that I may see the wonders of thy law: andEsa. 29.10. Pro. 14 6. Luc. 8.10. Ioh. 8.43.47. 1. Cor. 2.14. 2. Cor. 3.14. & 4.3. the Scripture teacheth the point manifestly. So saithIn. Ioh. lib. 1. cap. 4. Cyril, that euen those things which are very easie, yet to heretickes be hard to vnderstand. AndIn Anchor. Epiphanius: If a man be not taught of God to beleeue the truth, all things to him are vneuen, & crooked, which yet are straite and not to be excepted against, to such as haue obteyned learning & vnderstanding. Austin hauing in his books of Christan doctrine propounded the rule of faith, whereby all matters of faith must be determined, yet notwithstanding thus concludes.Prolog. in lib. de doctrin. Christ. To such as vnderstand not what I write, I answer, they must not blame me if they conceiue not these things; as if I shewed them with my finger the moone or a star, which they would see, being not very cleare, and they haue not eyes to see my finger, much lesse a star, they must not be offended at me if they see it not: so they who vnderstanding these my precepts, can­not yet see the things which in the Scripture be darke, let them cease to blame me, and rather pray God to giue them eye sight. For I may point with my finger, but I cannot giue them eyes to see the things I point to.

§. 5. All these being set downe for certaine grounds, the question is, what in particular may be assigned, as an infallible rule sufficient in it selfe to in­struct all sorts of men, in all points of faith? This question I resolue, by putting downe and prouing these foure conclusions.Diligens, at­tenta, frequens­que lectio, tum meditatio & collatio [...]crip­turarum, omni­um summa re­gula ad intelli­gendum, mihi semper est visa. Acosta. apud Possen. l. 2. c. 15. The first conclusion is, that the Scriptures alone, especially as translated into the English tongue, can­not be this rule. This I proue.

The Answer.

1 This conclusion hath two parts. First, that the Scripture is not the rule which God hath left to instruct vs in the points of faith. Next that if possible it were, yet, as we haue it trāslated [Page 12] into English, it cannot. Whereto I answer, that the doctrine of our Church is,Artic. 6. cap. The doctrine of holy Scripture. Iewel. apol part. 2. cap 9. diuis. 1. that the Scriptures comprehended in the cano­nical books of the old and new Testament, is the rule of faith so far that whatsoeuer is not read therein, or cannot be proued thereby, is not to be accepted as any point of faith, or needfull to be followed; but by it all doctrines taught, and the Churches practise must be examined, and that reiected which is contrary to it, vnder what title or pretence soeuer it come vnto vs.

2 And as for translations, we say that the diuine truth which is the infallible word of God, is alike conteined in all transla­tions, as the meanes to shew it vs, and the vessels wherein it is presented to vs: yet with this difference, that the same is per­fectly, immediatly, & most absolutely, in the originall Hebrew and Greeke; all other translations being to be tryed by them. And thereforeSacrae Scrip­turae infallibilis per omnia au­thoritas, & in­tegerrima in omnibus veri­tas, non pendet ex omnimoda incorruptibili­tate alicuius e­ditionis, sed eius incorrup­tibilitas omni­moda in corde Ecclesiae ita conseruatur, vt cum opus sue­rit opportunè prouideat, ip­sos (que) codices corrigat & e­mendet. Dom. Bann. in 1. part. Tho. pag 72. we relie vpon translations but in a certaine man­ner and degree; namely with this caution, that we trie them by the o­riginall, and finding them to agree in the matter, we hold the tran­slation to be the same canonicall Scripture that the Greek and He­brew is. Thus we say, that euery translation consenting with the o­riginall is canonicall Scripture, because the matter of it is the pure doctrine of the holy Ghost, and this doctrine conteined in it, is the rule we seeke for. Otherwise, in the rigor of speech, we cannot call the English translation the rule, no not yet the Greeke and Hebrew; because all language and writing is but a symbole or declaration of the rule, and a certaine forme, or manner, or meanes, whereby it cometh to vs, as things are conteyned in their words. And so to conclude, because the doctrine & mat­ter of the text is not made knowne to me but by the words & language, therefore I say the scripture translated into English, is the rule of faith: whereupon I relying, haue not a humane but a diuine authoritie. For euen as I beleeue a diuine truth, although by humane voice in preaching it be con­ueyed to me; so I enioy the infallible doctrine of the Scrip­tures, immediatly inspired by the holy Ghost, though by a hu­mane translation it be manifested to me. And this is our mea­ning when we call the Scriptures translated into English, the rule. Which being explaned, I will put the Reader in mind of [Page 13] three points to be noted about this conclusion, which I will handle in the three next Digressions one after another.

Digression. 3. Wherein, by the Scriptures, Fathers, Reason, and the Papists owne confessions, it is shewed, that the Scripture is the rule of faith.

3 And first let any man iudge by that which followeth, if this conclusion be not contrary to the cleare euidence of truth and Diuinitie. For the text in plaine words free from ambigui­tie, saith,2. Tim. 3.15. The Scriptures are able to make vs wise to saluation through the faith that is in Christ Iesus; and are profitable to teach, to improue, to correct, to instruct in righteousnesse, that the man of God may be absolute and perfect to euery good worke: or as Salo­monPro. 2.1.9. speaketh, They will make a man vnderstand righteousnesse and iudgement, and equity, and euery good path. Esa. 8.20. We must repaire to the law, to the testimonie, if any speak not according to that word, there is no light in them. Mal. 4.4. Lu. 16.29. Remember the law of Moses my ser­uant, which I commanded him in Horeb for all Israel, with the sta­tutes and iudgements. 2. Pet 1.19. We haue a more sure word of the Prophets, whereunto we must take heede as to a light that shineth in a darke place till the day starre arise in our hearts. Luc. 1.4. Ioh. 5.39. & 20.31. These things are writ­ten that we might haue the certaintie of that whereof we are in­structed, and that we might beleeue in Iesus, and in beleeuing, haue life eternall. 1. Cor. 4 6. We may not presume aboue that which is written. Luc. 10.26. And when one asked Christ what he might do to be saued, he referred him to the Scripture for his direction. And soLuc. 16 29. did A­braham answer the rich glutton, They haue Moses and the Pro­phets. AndDeut. 12.8.32. Pro. 30.5. Mat. 22.29. Gal. 1.8. Eph 2.20. Heb. 4.12. Ap. 22.18. infinite more testimonies be there to the same ef­fect. Now, shall the Scripture be able to informe vs to euerie good work, to teach vs Christ crucified, (1. Cor. 2.2. and Paul desired to know no more) to giue vs light in darknesse, to beget our faith? Shall we be reuoked from al other teachers to thē? and finally is there no councell, no comfort, no doctrine, no resolution needfull for vs, but there it may be found, and yet it cannot be the rule? it is impious to thinke it, & blasphemous to say it. The [Page 14] primitiue Church spake farre otherwise.

4 And consider how the Iesuit can answer the places without tergiuersatiō.Ep. 80. [...]d Eustat. medicū. [...]. p. 334 Basil saith: Let the holy Scripture be ar­bitrator betweene vs, and whosoeuer hold opinions consonant to those heauenly oracles, let the truth be adiudged on their side. Op­tatus disputing against a Donatist, thus presseth him.Cont. Parmē. lib 5. We are, saith he, to enquire out some to be iudges betweene vs in these con­trouersies: the Christians cannot, because both sides cannot yeeld them, and by parts taking the truth shalbe hindred. The iudge must be had from without our selues. If a Pagan, he knowes not the my­steries of Christianitie; if a Iew, he is an enemie to baptisme; there­fore vpon the earth no iudgement concerning this matter can be found; De coelo quae­rendus est iu­dex: et qui in tumulo quies­cit, tacitis de tabulis loqui­tur viuus: volū ­tas eius velut in testamento sic in Euangelio inquiratur. the iudge must be had from heauen: but to what end should we knocke at heauen, when here we haue one in the Gospell? Contra Her­mog. Ter­tulliā calleth the Scriptures the rule of faith. AndHom. 13. in 2. Cor. Chrysostome a most exquisite rule and exact squire and ballance to try all things by. AndOrat. de iis qui adeūt Hic­rosol: [...] Gregory Nyssen, a straite and inflexible rule. AustinDe bono vi­duit. c. 1. tom. 4. saith, the Scripture pitcheth downe the rule of our faith. And a­gaine heDe. Nupt. & concup. ad Va­ler. l 2. c. 33. saith: This controuersie depending betweene vs requires a iudge: let Christ therefore iudge, and let the Apostle Paul iudge with him, because Christ also speaketh in his Apostle. AndEp. 112. ad Paulin. againe: If a matter be grounded on the cleare authority of the ho­ly Scripture, such I meane as the Church calleth canoniall, it is to be beleeued without all doubt: but as for other witnesses and testi­monies, vpō whose credit any thing may be vrged vnto vs to beleeue it, it is lawfull for thee either to credit or not to credit them, accor­ding as thou shalt perceiue them of weight to deserue or not to de­serue credit. De Error. profan. relig. Arca­na Prophetarū veneranda pā ­dantur; ad sistat nobis sanctorum oraculo­rum fides pag. 61 Iulius Firmicus; Let the mysteries of the Prophets be opened, let the credit of the holy oracles stand by vs. Ho. 1. in Ier. Origen, We must of necessitie call the Scriptures to witnesse, for our sences and interpretations without them, are of no credit. De doctr. Christ. lib. 2. c. 9 Austin, All points which concerne faith and good life are found in those things which are plainly set downe in Scripture. Ibid. c. 42. And whatsoeuer thing it be that a man learne out of the Scripture, if it be hurtfull, there it is condemned, if it be profitable, there it is found. Catech. 4 [...]. pag 15. Cyril the Bi­shop of Ierusalem, Concerning the holy and heauenly mysteries of faith, we must not deliuer any thing though neuer so small, without [Page 15] the holy Scripture, neither may we be led away with probabilities and shew of words: neither yet beleeue me barely saying these things vnto you, vnlesse thou also receiue the demonstration thereof from the Scripture. For the security of our faith ariseth from the demo­stration of the holy Scripture. Theod. [...]it. lib. 1. c. 7. pag. 2 [...]4. The Empereur Constantine, in his speech to the Bishops of the Nicen Councel hath this me­morable saying: [...]. &c. We haue the teaching of the holy Ghost written. For the Euangelicall and Apostolicke bookes, and the decrees of the old Prophets do euidently teach vs the things that are needfull to be knowne concerning God. Therefore l [...]ying aside all contention, let vs out of the diuine-inspired Scripture take the resolution of those things we seeke for. Thus the ancient Church would neuer haue spoken, if it had bene of the Iesuites mind, that the Scriptures alone cannot be the rule to direct our faith.

5 And very common sense may confirme their iudgement. For if the written word be granted to be the rule in one point, asAugust de Trinit lib. 15. cap. vltim. in the Trinitie for example, who may deny it to be the rule in another, seeing the rule is but one for all, and the nature thereof is to be perfect, as the Iesuit himselfe requireth? Again, what father? what councell? or Churches iudgement is so ab­solute? what doctrine or exposition so likely,Act 17.11. Ioh. 5.39. but it is exami­ned by the Scriptures? And when the Papists haue said what they can, they are constrayned to grant, that all other authority is finally resolued into the authoritie of the Scripture: these are the words of Gregory of Valence:Comment. Theolog. in Thom. tom. 3. disp. 1 qu. 1. punct 1. pag. 31. If a man be asked why he beleeues, for example that God is one in nature and three in per­son? let him answer because God hath reuealed it: If againe he be demanded, how he knoweth that God hath reuealed it? let him an­swer, that indeed he knoweth it not euidētly, but beleeueth it infalli­bly by faith, and that vpon no other reuelatiō: bene tamen ob insallib [...]lem propositionem Ecclesiae, tan­quam conditionem. but yet the infallible proposition of the Church, as a condition requisite for the beleeuing it, doth wel moue him therūto. Sirursus vn­de cognoscat propositionem Ecclesiae esse infallibilems fi­militer dicat, se clarè nō nosse, credere tamen fide infallibili ob reuelationē Scripturae, te­stimonio per­hibentis Eccle­siae: cui reuela­tioni nō credit ob aliam reue­lationem, sed ob seipsam. If again you aske: And how doth he know the proposition of the Church to be infallible? let him likewise say, he knoweth it not euidently, but beleeueth it infallibly, because the Scripture hath reuealed it giuing testimony to the Church, which reuelation he beleeues not vpon the credit of any other reue­lation, but for it selfe, though hereunto the proposition of the [Page 16] Church, as a requisite condition, be needfull. Let this speech of the Iesuite be well noted.

6 Finally the euidence of this truth is such, that it conuin­ceth the Papists themselues, many of them. Thomas of AquinLect. 1. in 1. Tim. 6. saith, The doctrine of the Apostles and Prophets is called canoni­call, because it is the rule of our vnderstanding. And againe,1. qu. art. 8. Our faith resteth, and stayeth it selfe vpon the reuelation giuen to the A­postles and Prophets, which writ the canonicall bookes, and not vp­on reuelation, if any such haue bene made to other Doctors. Anto­ninus the Archbishop of FlorenceSum. part. 3. tit. 18. c. 3. §. 3. writeth expresly, that God hath spoken but once, & that in the holy Scripture, & that so plenti­fully, to meet with all temptations and all cases that may fall out, and all good works: that, as Gregory in the two and twentieth booke of his Morals expounds it, he needs no more speake vnto vs concerning any necessary matter, seeing all things are found in the Scripture. Gerson,Trithem. ca­tal. Script. eccl. the great man of the Councell of Constance,De Commun. sub vtra (que) spe­cie. saith, the Scripture is the rule of our faith, which being well vnderstood, no authority of men is to be admitted against it. DurandPraefat. in Sentent. saith, that generally in the things that touch our faith, we must speake to that which the scripture deliuereth; lest any mā fall into that which the Apostle noteth, 1. Cor. 8. If he thinke he knoweth something, yet he knoweth nothing as he ought to know; for the maner of our knowledge, Sacra Scriptu­ra mensuram fidei exprimit. must be, not to exceed the measure of faith, and the holy Scripture expresseth the measure of faith. Alliaco the Cardinal1. Sent. q. 1. art. 3.1. Coroll. lit. H. quoniam ad ipsas fit vl­timata resolu­tio theologici discursus. saith, The verities themselues of the sacred Canon, be the prin­ciples of Diuinitie: & the finall resolution of Theologicall discourse is made into thē, and originally from them is drawne euery conclu­sion of Diuinitie. Conradus ClingiusLocorum l. 3. cap. 29. pag. 298. Norma. vlna. Index. saith, The Scripture is the infallible rule of truth, yea the measure and iudge of the truth. Iac. Peres. à valdiu. de ratio. Con. l. 2. c. 19. Peresius the Diuinitie reader at Barcilona in Spain, saith, The authoritie of no Saint is of infallible truth, for Saint Austin giues that honor onely to the sacred Scriptures. That onely is the rule which is of infallible truth: but the Scripture onely is of infal­lible truth: therefore the Scripture onely is the rule. Finally Bellarmine himselfe, one of the two that haue wonne the gar­land, saithBiblioth. se­lect. lib. 7. cap. 2 pag. 458. q De Verb. Dei. l. 1. c. 2 Posseuinus, acknowledgeth as much as I say a­gainst the Iesuites conclusion, let his words be excused how [Page 17] they can: for thus heDe verb. Dei. lib. 1. cap. 2. writeth, The rule of faith must be certaine and knowne: for if it be not certaine, it is no rule at all; if it be not knowne, it is no rule to vs: but nothing is more certaine, nothing better knowne then the sacred Scripture contained in the writings of the Prophets and Apostles. Sacr. Scriptura regula credēdi. certissima tutis­sima (que) per cor­porales literas, quas & cerne­remus & lege­remus, erudire nos voluit Deus. Wherefore the sacred Scripture is the rule of faith, most certain and most safe: and God hath taught vs by corporall letters, which we might see and reade, what he would haue vs beleeue concerning him. This he writeth against Swink­field and the Libertines, relying vpon reuelations; whereby you may freely iudge whether the truth haue not constrained him to renounce the Iesuits conclusion. Shall the Libertines be re­called from their blind reuelations to the written text; and shal not the Papists be reuoked from their vncertaine traditions to the same rule? Is nothing more knowne, nothing more infal­lible then the Scripture, by the Iesuites owne confession, and yet shall our Priests reiect it from being the rule, as not suffici­ent to preserue from error, not vniuersall enough, not knowne enough, not infallible enough? I pray you consider well how far our aduersaries deale against their owne conscience in this point: the same Iesuite saithDe notis Eccl. c. 2. in another place, The Scripture is better knowne then the Church in some cases, as namely where it is receiued, and speaketh plainly, and the question is of the Church. Now we admit the Scriptures on all hands, and all the questiō betweene vs is about the Church: and therefore let them do vs iustice, and allow vs the Scripture to be rule and iudge, because it is better knowne then the Church: & let the Iesuit recant his conclusions, and yeeld either to the euident testimonies of the text against him, or to the iudgement of the Fathers, or at the least to the confession of his owne Doctors, whose testimonie he may not by2. q. 7. c. Si hae­reticus. Sin au­tē orthodoxus contra haereti­cum litiget, pro orthodoxo qui­dem haeretici testimonium valeat: contra orthodoxum autem solius orthodoxi te­stimonium va­leat. the law refuse, because they are of his owne church: or if he will not, then the next booke that he writeth, let him send vs word by whom he will be tried, and he shall be prouided for.

Digression. 4. containing the very cause why the Papists disable the Scripture so, from being the rule.

[Page 18]7 Secondly, the causes why the Papists disable the Scrip­tures from being the rule, and striue so for their Churches au­thoritie, are especially two. First, that so they may make them­selues iudges in their owne cause. For who sees not, that if the Church be the rule of faith, and theirs be the Church, which way the verdict wil go? chiefly when they shal behold the Pope with his infall [...]ble iudgement, mounted vpon the tribunall, and made interpreter of all the euidence that shall be brought in? when Scriptures, Fathers, Councels, and Church must all be expounded by his iudgement? ForThom. opusc. contra error. Graecorū. Tur­recre n. Sum. de eccl. l. 3. c. 23. S [...]mm Syluest. verb. Fides. nu. 2. Alua [...]. Pelag. de planct. eccl. lib. 1. art. 6. Bel­larm. de Christ. l. 2. c. 28. Greg. de Valent. ana­lys. fidei. this they require, that so we might returne them Campians conceit:Ratio. 2. apud Posseuin. bibli­oth. select. lib. 7. c. 18. In fine so they order their matters, that you shall haue no triall passe, vnlesse you be resol­ued to stand to the award of themselues that are arraigned.

8 Next for that they know and confesse the most and grea­test points of their religion, euen welnigh all wherein they dis­sent from vs, haue no foundation on the Scriptures, but as AndradiusOrthod. ex­plic. l. 2. speaketh, would reele and stagger if tradition suppor­ted them not: whereuponCan. locorum l. 3. c. 3. they admonish one another, that there is more strength to confute heretickes in traditions then in the Scripture, yea all disputations with them must be determined by traditions: so little hope haue they of receiuing any vantage by the Scripture. Therfore Bristow dealt surely and circumspectly for his Romane faith,Mot. vltim. where, teaching his scholler how to deale with a Protestant, he biddeth him, first get the proud here­ticke out of his weake and false castle of onely Scripture, into the plaine field of traditions, miracles, Councels and Fathers, and then like cowards they shal not stand. For I dare vndertake on a Papists behalfe, that put the Scripture to silence, and set the Pope as iudge, and giue him authoritie to make and repeale lawes, to vse traditions, approue Councels, expound Fathers and Scrip­tures, declare the Churches mind,Papa dicitur coeleste habere arbitrium: sen­tentiam quae nulla est facit aliquam. De translat. episco. C. Quanto. in Glossa. make something of that which is nothing, and to vse his will for a lawfull reason: and finally as StapletonPrincip. doctr. fidei. in praefat. speaketh, let vs imagine that we heare God himselfe speaking in him, and therefore vpon his authoritie teaching vs, the foundation of our religion must be laid: and as Bristow wisely foreseeth, the Protestants shall be proued to be cowardly con­uicted hereticks indeed. Saue that he did not foresee, how by [Page 19] confessing so much of his religion to rely onely on tradition and the credit of his Church, he hath debarred himselfe and all Papists for alledging the text for it; and any man of meane ca­pacitie will easily conceiue what small comfort can be in that religion which is thus acknowledged to haue no warrant from the Scripture. And we Protestants cannot but note their con­science, and smile at their confidence, which are so loud in al­ledging texts for that which they know and graunt cannot be proued but by tradition: and D. Saunders, was but in an Irish fit when he cried out so vehemently,Rock of the Church pa. 193. How vnhappie are men now a dayes, that hauing most plaine Scriptures (not such as possi­ble needs the Churches declaration, but most plaine and ex­presse Scripture, not in some, whichMulto (que) ma­xima pars euan­gelij peruenit ad nos traditi­one, perexigua literis est man­dara. Hosius confess. c. 92. vide Eck. ench. c. 4. de scriptur. other Papists could haue bene c [...]ntent with, but) in all points for the Catholicke faith, and none at all against the same, yet they pretend by the very Scrip­tures to ouercome the Catholickes. If this had bene true, traditi­ons should haue bene in lesse account then now they are, and the Scriptures more allowed.

Digress. 5. Wherin, against the Iesuits conceit, secretly implied in his first conclusion, it is shewed that the Scriptures ought to be translated into the mother tongue, and so read indifferently by the lay people of all sorts.

9 If the Iesuite by his generall exception against our En­glish translation, meant also to gird at the reading of the Scrip­tures in the mother tongues, and the permission thereof to the common people, according to the conceit ofBellarm. de verbo Dei. l. 2. c. 15. Rhem. praefat. Staphy. apol. Petes. de tradit. part 2. assert. 3. pag 43. Ouand. breuilo. in 4. dist 13. prop. 13. l. e­desima. &c. such as very o­diously exclaime against it, for that the translated Bibles be in the hands of euery husbandman, artificer, prentise, boy, girle, mi­stris, maid, man, &c: you haue at hand wherewith to answer him. For in vaine were the Scriptures giuen vsMat. 4 4.7, 10. Ephes 6.17. to be our ar­mour against Satan, if we might not be exercised in them: in vaine are we commaundedDeut. 6.7. & 13.12. Ios. 1.8. Ioh. 5.39. to search them, if they may not be translated for our vnderstanding: in vaine are we taughtCol. 3.16. 2. Cor. 8.7. 2. Pet. 1.5. Heb. 5.12. to a­bound in knowledge and vnderstanding, if the Scripture, [Page 20] Psa. 19.7. Prou. 1.2. 2. Tim. 3.15. the meanes thereof be holden from vs: and in vaine haue the words of Christ and his Church called themDigress. 3. the Rule, if we may not vse them; or if as DuraeusConfut. resp. Whitak. 1. [...]at. 5. pag. 148. writeth, God had left vs, not the bookes of the Scriptures, but Pastors and doctors: or asApolo part 2. transl. by Stapl. pag. 76. Sta­phylus counselleth, a Portesse containing, I know not what par­cels, were sufficient: or if Hosius the Cardinall lie not, thatDe sacr. Ver­nac. legend. ig­norance of the things we beleeue, is worthy not onely of forgiuenesse, but also of reward: andDe express. Dei verbo, pag. 91. it is fitter for women to meddle with their distaffe then Gods word.

10 But whatsoeuer the conceit of these men may be, cer­taine it is, and the Ecclesiasticall stories make it cleare, that in the Primitiue church the word of God was not onely per­mitted the lay people to reade, but also for that cause transla­tions were prouided, and they called vpon to be diligent in them, of what estate soeuer they were. [...]. Socrat. l. 4. c. 33. Vlphilas a Bishop of the Goths, translated the Scriptures into their language, that so the barbarians might learne the words of God, saith Socrates. Auentinus,Annal. l. 4. sayth that Methodius translated them into the Slauonian tongue.Homil. 1. in Ioh. Chrysostome mentioneth Syrian, Egyptian, Indian, Persian and Ethiopian translations, yea others innumera­ble. De Curand. Graecorum af­fect. l. 5 Theodoret saith, the Bible was turned into all languages v­sed in the world Greeke, Latin, Egyptian, Persian, Indian, Arme­nian, Scythian, Sarmatian: which is also proued by this, that di­uers bookes and fragments of them are extant to this day. And concerning our owne nation,Eccles. hist. gent. Angl. l. 1. c. 1. Bede sheweth, that of old it had the Scriptures in all the languages thereof. And finallyRhem. praefac. the Papists themselues cannot denie, but this was the vse of those auncient times. Let the testimonie of Austine be noted for the clearing of the point:De doctrin. Christian. l. 2. c. 5. It is come to passe that the Scripture, wherewith so many diseases of mens wil are holpen, proceeding from one tongue which fitly might be dispersed through the world, being spread farre and wide by meanes of the diuers languages whereunto it is translated, is thus made knowne to nations for their saluation: the which when they reade, they desire nothing else but to attaine to the mind of him that wrote it, and so to the will of God, according to the which we beleeue such men spake. And what is more com­mon withChrysos. hom. 3. de Laz. & ho. 9. ad Coloss. & hom. 2. & 5. in Matth. & hom. 29. in Gen. the Fathers, then to call vpon the people to get [Page 21] them Bibles, to reade them, to examine that they heare by thē, and sharply to rebuke the negligence of such as did it not.

11 It is a common reproch layd vpon our people, that they reade the Scriptures in their houses, and the translations thereof be nothing else but profanations of the Bible: and this grace­lesse conceit, like blasphemous Atheists, they vrge asNunc haec Scripturarum profanatio ve­rius quàm tran­slatio, non solū zona [...]ios, boui­los, pistores, saitores, suto­res, verùm etiā zonarias, boui­las, pistrices, sattrices, sutri­ces, facit nobis apostolas, pro­phetissas, do­ctrices. Hos de sacro vernac. legend. pag. 162. rudely: exclaiming withall,Alphons. Ca­strens. de punit. haeret. l. 3. c. 6. Ouand breuil. in 4. d. 13. prop. 13. that this is a principall cause to increase heresie, and such like: all which being compared with the pra­ctise of the Primitiue and Apostolicke Church, you may freely iudge how truly the Iesuite saith§. afterward, his Romane church neuer altered any one point of religiō. For thus writethDe curand. Graecorum af­fect. l. 5. Theodoret of his times: You shall euery where see these points of our faith to be knowne and vnderstood, not onely by such as are teachers in the Church, but euen of coblers, and smithes, and web­sters, and all kind of artificers: yea all our women, not they onely which are booke-learned, but they also that get their liuing with their needle; yea maidseruants and waiting women: and not citizens onely, but husbandmen of the countrey are very skilfull in these things: yea you may heare among vs ditchers, and neat-heards, and woodsetters discoursing of the Trinitie and the creation, &c. The like is reported by others. And what maruell? for the laitie was accustomed to the text of the Bible as wel as the learned, yong children and women as well as others: andHosius de ex­pres. Dei verbo. his doctrine that was president in the Trent conspiracie, that a distaffe was fitter for women then the Bible, was not yet hatched.Socrat. l. 5. c. 8 Nicep. l. 12. c. 12. Nectarius of a Iudge was made Bishop of Constantinople: andSocrat. l. 4. c. 30. Nicep. l. 11. c. 32. Ambrose of a Deputie, Bishop of Millan:Photius epist. ad Nicol. Pap. apud Baron. to. 10. an. 862. nu. 47. Gregorie the father of Nazi­anzene, and Thalassius the Bishop of Caesarea, of lay men were made Bishops: which shewes how diligent lay men were in the word of God, that they could be able to sustaine the office of a Bishop.Euseb. lib. 6. c. 3. Origen from his childhood was taught the Scriptures, and gat them without booke, and questioned with his father Leonides a holy martyr, who reioyced in it, about the difficult sences thereof. SoBasil. epist. 74. Macrina, Basils nurse, taught him the Scrip­ture of a child, after the example of Timothy; andGeorg. Lao­dic. apud So­zom. l. 3. c. 6. Emesenus from his infancy was vsed to the word of God.Niceph. Cal­list. l. 8. c. 14. Many lay men, among whom was the famous Paphnutius, being very learned [Page 22] came to the Nicene councell.Nazianz. o­rat. funeb. in Gorgon. Gorgonia, the sister of Nazian­zene, was well learned. HieromEpitaph. Paulae. writes of Paula a gentlewo­man, how she set her maides to learne the Scripture: and many of his writings are directed to women, commending their la­bour in the Scripture, and encouraging them thereto: as to Paula, Eustochium, Saluina, Celantia, &c. which he would not haue done if he had bene a Papist.Cyril. Alex­and. contra Iu­lian. lib. 6. It was the reproch that Iu­lian the apostata laid on the Christians, that their women were medlers with the Scriptures: and from him the Papists haue borrowed it. ButCol. 3.16. the Apostles counsell is rather to be follow­ed, Let the word of Christ dwell in you plentifully in all wisedome, teaching and admonishing your selues. Vpon which place saith Hierom, Hence we see that lay men must haue the knowledge of the Scriptures, and teach one another, not onely sufficiently, but also a­bundantly: And the Greeke scholiast, Christ will haue his do­ctrine dwell in vs very plentifully, and that by searching the Scrip­ture.

§. 6. First because they faile in the first condition, which I said before was requisite. For thee translations are not infallible, as the rule of faith must be. For neither were the Scriptures immediatly written by the holy Ghost in this language; neither were the translators assisted by the same Spirit infallibly: infallibly I say, that is, in such sort as it were impossible they should erre in any point. Since therefore the translator, as being but a man, may erre, to say nothing of that which by Gregorie Martin is proued, & by the often change, and variable translations, is shewed, that some haue erred: how can a man, and especially an vnlearned man, who hath not sufficient learning, meanes, nor leisure to compare the translation with the prime authenticall [...], or originall, be infallibly sure that this particular translation which I haue, or you haue, do not erre? And if in some places it erre, how can I he infallibly sure that in there places which do seeme to fauour your side; it doth not erre, vnlesse you will admit an infallible authoritie in the Church, to assure vs that such or such a translation doth not erre? of which authoritie I shall say more hereafter.

The Answer.

1 This section containeth the Iesuites first argument, to [Page 23] proue that the Scriptures translated into English cannot be the rule of faith: and thus it may be concluded:

The rule is infallible and free from error.

But the English translation is not infallible and free frō error.

Therfore the English translation is not the rule.

Whereunto I briefly answer two things: the first is, that the conclusion may be granted; for we do not thinke this or that translation to be the rule and iudge, but onely that it is a means whereby the diuine truth, which is the rule, is made knowne to vs: for we put a difference betweene the doctrine taught in the Scripture, and the meanes whereby the doctrine is vttered to our capacitie, as betweene things and words. The former is the rule, the latter the vessell wherein the rule is presented to vs, which in the originall is perfect, but in all translations defe­ctiue more or lesse. See my answer to §. 5. nu. 1. 2.

2 Next, to the argument, that our translations are not infal­lible, I answer, An edition or transl [...]tion of the Scripture may be erronious many wayes, and one way is in respect of the words onely and not of the sence: for so it may be corrupt, that is to say, not altoge­ther so perfect as it should be. Now this doth nothing hinder the truth of the matter, or the integritie of the text. This distinction isRelect. prin­cip. doctrin. contriou 5. q. 3. art. 3. pag. 525. D. Stapletons, and therefore the Iesuite must admit it, and it is the truth: for no translation can fully expresse the idiom or proper­tie of the originall language, and words and phrases may be defectiue, and all secondary causes haue their impediments, all which may in their kind be truly called errors: and we deny not but our English translation, and the Latin vulgar too, is subiect to them; but this hindereth not the truth of the matter, nor the perfection of the text, saith D. Stapleton.

3 And therefore that which the Iesuite vrgeth against our translations, is of no force, because it proueth no error in mat­ter but inwards onely, as I haue said before: for we graunt as he saith, the Scripture was not written immediatly in English, neither was the translator assisted by the holy Ghost in such sort that he could not erre in any point, but being a man be might erre: for he might erre in his owne worke which he did himselfe, viz. in words and proprieties; but in the matter contained, [Page 24] which is Gods work, he could not, holding him to the originall Hebrew and Greeke, which our translator did; or at the least it was not vnpossible but he might truly and faithfully translate without any new inspiration, though he were a man otherwise subiect to error: because the originall might leade him, and many other meanes might direct and admonish him, and dis­couer his error; else what will the Iesuit say when an ordinarie Pastor preacheth Gods word to the people? For that which he deliuereth may be free from error, and yet his voice is a hu­mane worke, and himselfe hath no immediate or infallible in­spiration. The very same reason is there of translations: for a di­uine work propounded by a humane meanes may be free from error; which I further proue by Bellarmines owne confession, who speaking of the vulgar Latin,Admittimus enim interpre­tem non esse prophetam, & errare potuisse, tamen dicimus eum nō errasse in illa versione quam ecclesia proba [...]it. De verbo Dei. l. 2. c. 11. saith, He admitteth the tran­slator was no Prophet, but subiect to error, yet he could not erre in that translation which the Church allowed: where he granteth that some translatiōs done by a man subiect to error, may yet be free if the Church allow it. Now the Church hath allowed our English, and we say ours is the true Church; and therefore the translator, though he were but a man, did not erre. Againe, thus I reason: if the Latin translator were freed from erring, that is to say, might erre, but yet did not; then our English translator may be freed likewise, because he hath the same meanes: for if the approbatiō of the church exempted him, ours also hath the same approbation: but that could not exempt him, for it was extant, and therefore was free from error, if euer it were so at al,It began to be receiued about the time of Gre­gory the great (who entred his Papacy in the yeare 590) saith Baron. annal. tō. 2. an. 231. nu 47. but was neuer declared to be authenticall till the Councell of Trent. Sess. 4. anno 1546. a thousand yeares, or at the least some time afore the Church either allowed it for authenticall, or could take notice of it. And when the Councel of Trent did approue it, it put no other truth into it then was there before, but onely declared it to be true. It followeth therefore, that the translator was preserued from error by no other meanes: and why might not the same direct ours also; as namely the infallible and perpetuall veritie of the doctrine it selfe translated, the direction of Gods spirit, his owne diligence, meanes, skill, faithfulnesse, and the Chur­ches carefull ouersight?

4 The summe of all is this, that our English Bible contai­neth [Page 25] two things: the Doctrine, and the Translation.1. Tim 3.16. 2. Pet. 2.20. The Doctrine was inspired of God & written by men infallibly assi­sted by the holy Ghost, and therefore is free from error, and so cōsequently the Scripture translated into English, in respect of the matter, is infallibly true, because it was done by the imme­diate inspiration of the spirit of God. The translation was done by the ministerie of the Church, and industrie of certaine men: who though they had no supernaturall inspiration, or priuiledge from error, yet we know infallibly they haue not erred in the matter, by the same meanes whereby we know o­ther truths, and discerne other articles of Christian faith: name­ly by the light of the doctrine translated, the testimony of the spirit, the ministery of the word, the rules of art, the knowledge of the tongues, and such like.

5 To that which the Iesuite faith out of Gregory Martin, I answer, that Martin hath said something against our transla­tions, but proued nothing. Doctor Fulkes confutation of his discouery lieth yet vnanswered, and long must do. Martin can­not giue one instance of the sence corrupted: his exceptions are childish, if you reade his booke, But asDe opt. gen. interpret. ad Pammach. Ierome said of some that vnskillfully reproued his translations, so I may an­swer Martin and the Iesuite, These and such like toyes are scored vp for our hainous faults. Martin missed it farre, asTreatise of Re­nuntiat. p. 156. some of his fellowes charge him, producing the Councell of Trent against him, when he allowed Recusants to go to Church with a Prote­station. He that was so short in his proofes at home, might be as wide in his discoueries abroad. And if thePalaephat. de Fabul. non cre­dent. Lamia would haue pluckt his eyes out of his boxe and vsed them at home, as well as he did abroad, he might haue seene some errors also in his owne vulgar Latin: whereof I will say something in the se­uenth digression.

6 His next reason is, that the often change and variable translations do shew that some haue erred. Whereto I answer two things, First, though it be granted that some haue erred, yet hence it followeth not that all haue, which is the point he must proue: else he were as gond say nothing. For we defend the Scriptures well and faithfully translated; not this or that [Page 26] mans edition, whereof our Church taketh no notice whether it be pure or no. It is sufficient for the veritie of our assertion, that in the Church there be some translations faithfull, and a­greeing with the originall.

7 Secondly, we do not deny but our translations varie and haue bene altered, according toPosseuin. bib­lioth. select. l. 2. cap. 8. & inde. Sixt. Senens. biblioth. Sanct. lib. 8. haeres. 13. Bellar. de verb. Dei. l. 2. cap. 8. Caesar. Baron. tom. 2. an. 231. Aug. de doctr. Christ. lib. 2. cap. 11. the example of the pri­mitiue Church before vs. But this variety hath bin in the words and style, and not in any materiall point of the sence. For we know the diuine doctrine to be one and the same in all tran­slations; immediatly in the originall, and more obscurely in the translations: and therefore we so vse them, as that we ex­amine all by the originall, approuing the best, and not hinde­ring the mending of it, if need require. But this change implies no such error in the matter. For one true sence may be vttered diuersly, and though things be alwayes one and the same, yet words be diuers. In which sence our translations are of differēt sort, and yet no materiall error. As for example, some playner, or in phrase liker the original then othersome. One translation is in verse, another in prose: one word for word, another sence for sence: one hath a higher & obscurer phrase, another a low­er and playner: yet how can it be inferred hereupon, that ther­fore they be erronious, when they all yeeld the same diuine sence? Therefore Austins iudgement is more to be preferred, who saith,De doctrin. Christ. lib. 2. c. 12. & 14. the variety and multitude of translations doth not hin­der vs from vnderstanding the text, but very much helpe vs, spe­cially if we shall diligently compare them one with another. And what shal become of the popish Authenticall vulgar, if change and varietie be a signe of error, which so often was changed before it came to that it is, and since the Trent approbation hath so many different copies? Yea what shall become of their Missals, Portesses, and Seruice bookes that so many times haue bin reformed, and more should be, but that the Seruice of the Church would be altered so farre: that scarce any shew of the ancient Religion would be remaining in it,Loc. lib. 11. cap. 5. saith Canus a Po­pish Doctor.

8 But the Iesuite obiecteth further, that seeing the transla­tour, being but a man, may erre, how shall an vnlearned man be in­fallibly [Page 27] sure that this or that translation erreth not? or if it erre in on point, that it doth not in another, vnlesse the Churches authori­tie be admitted to assure vs? Whereto I answer,Psal. 119 105. Prou. 6.23. 2. Pet. 1.19. that the do­ctrine conteyned in the Scripture, is a light, and so abideth in­to what language soeuer it be translated, and therefore the children of light know it and discerne it. ForIoh. 10.4. 1. Cor. 2.15. 1. Ioh. 2 20. Ioh. 7.17 & 14.16.17. God directeth them by the holy Ghost, who openeth their hearts, that they know his voice from all others, and that the light of his truth may shine vnto thē. Which light is of this nature, that it giueth testimonie to it selfe, and receiueth authoritie from no other, as the Sunne is not seene by any light but his owne, and we discerne sweet from sowre by it owne tast. And for the opening of our eyes to see this light, whereby our conscience may be assured, we haue diuers meanes: some priuate, as skill in the tongues, learning, labour, prayer, conference, &c. Some pub­licke, as the ministery of the word, which is the ordinance of God to beget this assurance: which act of the Church is not authoritie to secure me, but ministery to shew me that which shall secure me: which ministery is founded on the Scripture it selfe, in that from thence it fetcheth the reasons that may per­swade me, and sheweth the light that doth infallibly assure me. And thus we know our translations to be true.

Digression. 6. Declaring how the assurance of our faith is not built on the Churches authoritie, but on the illumination of Gods spirit shining in the Scripture it selfe.

9 So then the vnlearned man is secured, not vpon the Churches credit and authoritie, but by her ministery which teacheth him, he is directed to the light it selfe: and this mini­stery we haue and vse for our translations: but they that obey it, know the translation; and so proportionably all other arti­cles of faith to be infallible, because the matter therof appeares vnto them, as a candle in a lanterne, shewing it selfe in it owne light. And that you may see the difference betweene these two, the Churches teaching, and the illumination of the spirit, [Page 28] in assuring vs: the spirit of God is an inward meanes, the tea­ching of the Church an outward; the spirit secureth vs by his owne authoritie, the Church directeth vs by her ministery; the spirit hath light in it selfe, the Church borroweth hers from the Scriptures; the spirit can secure vs alone, the Church neuer can without the spirit. But nothing can be playner to this purpose then the saying of Constantine the great in his epistle to the Persian: [...]. Theod. hist. lib. 1. cap. 25. Marking the diuine faith, I obtaine the light of truth, and following the light of truth, I acknowledge the diuine faith. We need then a more certain authoritie then the voyce of the Church, that may prostrate our mind with a lightning frō hea­uen, and stand vpon his owne ground; not drawing his resolu­tion from any thing out of it selfe.

10 This is not far from that which the learnedst of the Papists be driuen to acknowledge, through the necessitie of the truth. For thus writethPrincip. do­ctrinal. lib. 8. cap. 22. Stapleton in that booke where he most defends the Churches authoritie: The godly are brought to faith by the voyce of the Church, but being once brought, and en­lightened with the light of diuine inspiration, then they beleeue no more for the Churches voyce, but because of the heauenly light. And yet more plainely inTriplicat. in­choata aduers. Gulielm. Whit­tak. in admonit ad Whitak. the last booke that euer he wrote, that one would wonder the Iesuite should see no authoritie to se­cure vs but the Churches: The inward perswasiō of the holy Ghost is so necessary, and effectuall for the beleeuing of euery obiect of faith, Nec absque illa quicquam à quoquam credi possit, et­si millies Ecclesia attestetur: & per illam so­lam persuasi [...] ­nem, quodlibet credendū credi queat, t [...]cente prorsus, vel nō audita Eccle­sia. that without it neither can any thing by any man be be­leeued, though the Church testified with it a thousand times; and by it alone any matter may be beleeued, though the Church held her peace, or neuer were heard. Where is he then that saith we cannot be infallibly sure that this or that is doctrine of faith, free from error, vnlesse we admit an infallible authoritie in the Church to assure vs?

Digression. 7. Wherein the Trent vulgar Latin, and our En­glish translation are briefly compared together.

11 Which authoritie if we did admit, supposing the Church [Page 29] were like theirs, might we not speed possible as the Papists haue done in their authenticall vulgar, and be assured of that which were starke naught. For I thinke the Sun neuer saw any thing more defectiue & maimed then the vulgar Latin, & yetConcil. Trid. sess. 4. their Church hath canonized it for good, & preferred it before the originall Greek & Hebrew, whichAndrad. de­fens. Trident. fid lib. 4. Ioan. Isaac. defens. veritatis. Hebr. aduers. Lindan. Molina in 1. Tho. q 27. art. 1. disp. 3. p. 399. Alponsus Mendoz. con­t [...]ou. Theol. qu. 7 pa. 514. Sixt. Senens. bib. l. 8. haer. 2. pag. 318. Do. Barn. part. 1. pag. 73. themselues cannot de­nie to be pure from all corruption, and therefore in all sence it were likely we should haue the better translation, which so religiously follow the originall. I omit to produce examples of the seuerall additions, detractions, falsifications, depraua­tions, & intollerable barbarismes of that vulgar Latin: others haue done it sufficiently; and the learned Papists complaine vpon it bitterly, if they could tell how to helpe it; but who may lift vp the heele against the Trent brat? Thus writethde optim. gen interpret. l. 3. c. 1. 2. 4. 6. Idem Sixt. Senen bib. sanc. l. 8. in sine pag. 365. & latè Dom. Bann. in. 1. part Tho. qu. 1 pag. 67. & inde. Lindan their own Bishop; It hath monstrous corruptiōs of all sorts, scarce one copie can be found that hath one booke of Scripture vndefiled and whole. Many points are translated too intricately, and darkely; some improperly and abusiuely, some not so fully, nor so well and tru­ly, sundry places thrust out from their plaine and naturall sence: the translator possible was no Latinist but a smattering Grecian. So that if our translation were as bad as the Iesuite, or Gregorie Martin could haue said, yet were we in as good a case as them­selues. For when they talke such wonders of their vulgar, as for example,Bibl. Com. plut. in praefat. that it hangeth betweene the Greeke and Hebrew, as Christ did betweene two theeues: or as PosseuinusBibliothec. select. lib. 2. ca. 10. speaketh, It standeth as the pillar of truth, and the hauen whereunto we must betake our selues from the waues of so many different translations: I say, these and such like maruels are told of it, but to bring mē asleepe; for many learned Papists can see no such thing in it.

§. 7. Secondly they faile in the second condition.Aliqui existi­māt Scripturas difficiliores es­se, quàm vt de­beant laicorū manibus con­teri. Sed aliter visum est patri­bus veteris & noui testamen­ti. Claud. Espēc com. Tit. 2. & 2. Tim. 3. For the Scriptures of themselues alone be obscure, and vnknowne, at least to vnlearned men, who cannot reade them, and therefore they alone, in themselues, cannot be a suf­ficient rule to instruct them in all points of faith, as is plaine. For locke vp an vnliterate man and a Bible together for a time in a studie; and he will come foorth as ignorant in matters of faith as he went in, if we adde no other meanes but the bare written word, which he cannot reade, to instruct him: [Page 30] and yet vnlearned men may be saued; and saued they cannot be without an entire infallible faith, and this they cannot haue, vnlesse there be some rule and infallible meanes prouided by almightie God accommodate to their capaci­tie, to teach them this faith;The Apostles and Prophets made their writings so plaine and euident to al mē, that euery man of himselfe onely by reading may learne the things spoken therein. Chrysost. hom. 3. de Laz. and Scripture alone, as is now proued, cannot be a rule of it selfe accommodate to the capacitie of the vnlearned men, or apt to instruct them sufficiently in all points of faith.

The Answer.

1 Vnlearned men may be saued, and saued they cannot be but by the true faith, and this faith they cannot haue without the rule to teach it them: all this is true; but still the Scripture, yea onely Scripture is that rule, for any thing the Iesuite hath said in this place,Pro. 1.4. giuing sharpnesse of wit to the simple, and to the child knowledge and vnderstanding.

2 For his reason to proue it aboue the capacitie of the vn­learned, because they cannot reade them, nor profit by them without other helpes ioyned, is a very shift and an idle ca­uill, concluding as much against himselfe as vs, in that the determination of his Romane church, without some other meanes added, will proue as obscure as the text of Scripture. Therefore I answer, there be certaine helpes to enable vs to vnderstand; the necessitie and requisite condition wherof hin­der not the plainnesse and easinesse of the rule, as I shewed when§ 4. nu. 2. I handled the properties thereof. For the word of God2. Pet. 1.19. is a light to our wayes, andHeb. 12.5. speaketh to vs as to children, in all points of faith and manners, easily, plainly, familiarly; but yet there is a necessary condition required, that we heare and know this voice, which the Iesuites man lockt vp in a studie doth not. And will the Iesuite himselfe, because a man neuer hearing of the Churches determination, abideth still in igno­rance, giue me leaue to inferre hereupon, that therefore the Church is not the rule? and yet the reason is all one. Againe, there be certaine impediments, some naturall, as infancie, vn­learnednesse; some sinfull, as ignorance, pride, frowardnesse; which must be remoued afore we can heare the Scriptures, as they must also afore we can heare the Church; for which cause [Page 31] the Lord hath giuen vsRom. 10 14. Eph. 4.11. the ministery of his Pastors, and other meanes: so that if a man being lockt vp with a Bible, returne forth as ignorant as he went in, this proueth not that the Scrip­ture is obscure, but that the man heard it not, and to him that heareth not, plaine and obscure is all one. For the Law of our land is the rule of Societie, yet locke vp an vnlettered man and the Law booke for a time together in a study, and he wil come forth againe as ignorant in matters of law as he went in, if we admit no other meanes: but let the booke be opened and the text read, and then (asHom. 3. de Laz. Chrysostome speaketh) the most vn­learned man that is, shall vnderstand. The Carpenters squire is the rule to measure by, yet a child can do nothing with it. The Sunne is our comfortable light to see by, yet we must open our eyes, and apply the meanes. In all arts, as in the Mathematicks, Law, or Physicke, the precepts are the rule whereby the truth of euery question may be tried; yet the bookes must be opened, and time must be spent in learning them. And though the Iesuite do all he can to haue his Church the rule, yet he must needs grant the determination thereof is neither knowne nor agreed vpon without much labour: and when it speaketh most plainly, yet infants, deafe men, and infidels heare it not.

Digression. 8. Shewing that the Scriptures are not so obscure, but that they plainly determine all points of faith.

3 And because the Iesuite, according to the common he­resie of his Romane church, maketh the matter of the Scrip­tures obscuritie so dangerous, I wil demaund of him by the way how our reasons to the contrary may be satisfied. For first, the Scripture it selfe in euident places calleth vs to it,Ioh. 5.39. Esa. 8.20. bidding vs search it and seeke to it, and2. Pet. 1.19. compareth it to a light shining in a darke place, yeaHebr. 12.5. to the voice of a father speaking to his children: and when men vnderstand it not,2. Cor. 3.15. it saith, a vaile is laid ouer their hearts, not ouer the scriptures: and ChristIoh. 10.27. saith, his sheepe heare his voice; andLuc. 16.29. the rich glutton was told, that his bre­thren, if they would escape damnation, should heare Moses [Page 32] and the Prophets, which had bin to no purpose if they could not haue vnderstood them when they heard them.

4 Secondly, he can name no one necessary article of our faith, but the word teacheth it as plainly as himselfe can: as that there is one God, three persons, a generall resurrection and iudgement, that Iesus is the Sauiour of mankind, &c. Bel­larmineIlla omnia scripta esse, quae sunt omnibus necessaria. De verbo Dei. l. 4. c. 11. saith, All those things are written that are necessary to be knowne of all men: Scripturis ni­hil notius. Ibid. l. 1. c. 2. neither is there any thing better knowne then the Scriptures: so saithRock. pa. 193. Et Contaren. de potest. Pont. pag. 227. Luce me [...]idiana illu­strius ostensum puto ex diuinae sapientiae voci­bus. Saunders, We haue most plaine Scripture in all points for the Catholicke faith. And in all contro­uersies the Papists with whom we deale, crie, plaine, euident, manifest Scripture.

5 Thirdly, all other questions at the last are determined by the Scripture, the Fathers expositions are examined by it, andGreg. Val. to. 3. disp. 1. q. 1. punct. 1. the Church receiueth testimony from it: so that the finall re­solution of all things dependeth vpon it: which could not be, if of all other things it were not the best knowne; for things are not tried by that which is obscurer, but by that which is plainer.

6 Last of al, what meant the Fathers of the Primitiue church so much to report this perspicuitie? for [...]. Pro­trept. pag. 25. Clemens Alexandrinus saith, The word is not hid from any, it is a common light that shineth to all men, there is no obscuritie in it: heare it you that be far off, and heare it you that be nigh. AustinEn arrat. in Psal. 8. saith, God hath bowed downe the Scriptures euen to the capacitie of babes and sucklings, that when proud men will not speake to their capacitie, yet himselfe might. Chrysostome (and his schollerLib. 2. ep. 5. Isidorus Pelusiota writeth the same)Homil. 1. in Mat. saith, The Scriptures are easie to vnderstand, and exposed to the capacitie of euery seruant and plow-man, and widow, and boy, and him that is most vnwise: Hom. 3. de Laz. therefore God penned the Scriptures by the hands of Publicans, [...]. fishermen, tent-makers, shepheards, neat­heards, & vnlearned men, that none of the simple people might haue any excuse to keepe them from reading, and that so they might be easie to be vnderstood of all men, the artificer, the housholder, and widow woman, and him that is most vnlearned: yea the Apostles and Prophets, as schoolemasters to all the world, made their writings plaine and euident to all men, so that euery man of himselfe one­ly, by reading them might learne the things spoken therein. [Page 33] Iustine MartyrDialog. cum Tryphon. pag. 213. grae. com­mel. saith, Heare the words of the Scriptures, which be so easie that it needs no exposition, but onely to be rehearsed. This was the perpetuall and constant iudgement of the auncient Church, far from the Iesuites paradoxe, that the Scriptures be so obscure and beyond the peoples capacitie, that they can reape no instruction by them: for the Fathers with one con­sent teach the contrary; and yet you see the confidence of these new Romane diuines: It is euident in it selfe (Bristo. Mot. 48. saith one of them) to any man not quite forsaken of God, that the auncient Fathers make most plainly for vs, &c. The field is wonne (Campian. rat. 5. apud Posse [...]. biblioth. select. l. 7. c. 21. saith another) if once we come to the Fathers: they are ours as fully as Pope Gregorie the thirteenth. Their prisoners they may be, but not their patrons, either to erect them Seminaries, asSurius com­ment. rerum in Orb. gest. anno 1572. did Grego­rie the thirteenth, or to maintaine the doctrine which in those seminaries they learne and teach.

Digression. 9. Declaring that the Papists haue reason to hold the Scriptures be obscure and hard, because the articles of their religion be hardly or not at all to be found therein.

7 And withall the Reader may here very opportunely be put in mind, that these men haue good reason to beare the world in hand the Scriptures be very obscure, because indeed the Po­pish religion is obscurely or not at all found therein: that not the vnlearned onely, but the skilfullest clearkes of their church haue much ado to find some points thereof, and some they confesse cannot be found there at all. And haue not these men good cause then to challenge it lustily of insufficiencie and ob­scuritie? I haue touched alreadie the confession of Andradius, that many points of their faith would reele and stagger, if traditions stayed them not. And that you may know the meaning of this confession to be not onely that they haue no expresse Scripture for them, but also no collection from the Scripture, EckiusEnchirid. c. 4. writeth, The Lutherans are dolts, which will haue nothing belee­ued but that which is expresse Scripture, or can be proued out of the Scripture. And Costerus the IesuiteEnchird. c. 1. hauing deuided Gods [Page 34] word into three parts: that which himselfe writ, as the tables of the law; that which he commaunded others to write, as the old and new Testament; and that which he neither writ himselfe, nor re­hearsed to others, but left it to them to do themselues, as traditions, the decrees of Popes and Councels, &c. concludeth that many things of faith are wanting in the two former, neither would Christ haue his Church depend vpon them; this latter, saith he, is the best Scripture, the iudge of controuersies, the expositor of the Bible, and that whereupon we must wholly depend: iust as Staphylus§ 2. nu. 6. said before of the Colliars faith.

8 Thus they sticke not to name diuers maine articles: as for example,Tho. 3. q 25. art. 4. Canis. ca­tech. titul. de praecep. eccles. nu. 5. the worship of images,Canis. ibid. fasting dayes, Lent, prayer and oblations for the dead, the whole Seruice of the Masse,Mart. Peres. de tradit. Lin­dan. panopl. lib. 4. ca. 100. Petr. a Soto conta Brent. l. 2. c. 68. and o­thers. Purgatory, Peters being at Rome, the Popes supre­macie, Reall presence, the sacrifice of the Masse, Consecration of water and oyle in baptisme, the Communion in one kind, Adoration and reseruation of the sacrament, priuate Masse, Shrift, Pardons, single life of Votaries, Inuocation of saints, the merit of workes, and finally their fiue base sacraments, Confirmation, Vnction, Mariage, Orders and Penance: where­unto many more may be added, whereof they grant there is no mention in the scripture.

9 And some points which they pretend scripture for, yet they confesse be hardly wroong thereout: as for example Transubstantiation, whereofDe Euchar. l. 3. c. 23. Bellarmine writeth, that it may iustly be doubted whether the text be cleare enough to inforce it, seeing men sharpe and learned, such as Scotus was, haue thought the contrary, as indeedScot. 4. d. 11. qu. 3. he did: andIbid. d. 10. q. 1. addeth further, that it is but a new doctrine: asLect. in Cant. 41. vide Fr. Sua­rez in 3. Thom. to. 3. disp. 50. sect. 1. Biel also holdeth. Yea4. d. 11. q 3. lit. F. Scotus andQuaest. in 4. qu. 6. art. 2 dit. F. pag. 265. Cameracensis thinke that opinion which holdeth the substance of bread and wine remaineth, the more probable and reasonable o­pinion, yea and in all apparence more agreeable to the words of in­stitution. And concerning a greater point then this, they haue no such euidence of Scripture as they would pretend: forCan loc. l. 12. c. 12. pag. 412. Suarez. tom. 3. disp 74. sect. 2. Cor­nelius a great Bishop and zealous Papist in the Councell of Trent, andEx Catholicis quidam nega­runt Christum scipsum, in ex­trema coena, sub specie pa­nis & vini, ob­tulisse incru­entè. Azorius instit. moral. lib. 10. ca. 8. with him others, defended that Christ at his last supper offered no sacrifice. A dangerous assertion, considering [Page 35] the action of Christ at that time, is all the foundation we haue for any thing to be done in the sacrament. By all which we see the Scripture is obscure indeed, and beyond the reach of vn­learned men, for the teaching of Popery, when the learnedst that are find so little of it in them, either expresly, or by dis­course to be gathered.

§. 8. But what speake I of vnlearned men,Nihil perinde Scripturam mihi videtur aperite atque ipsa Scriptura. Ita (que) diligens, attenta, fre­quens (que) lectio tum meditatio, & collatio Scripturarum, omnium sum­ma regula ad­intelligendum mihi semper est visa Nam ex alijs Scrip­turis aliae opti­mè intelligun­tur. Obscuram aperta, dubiam certa interpre­tatur. Ios. Aco­sta. de Christo reuelat apud Posseu. bibl. se­lect. l. 2. c. 15. since also learned men cannot by onely reading be infallibly sure that they rightly vnderstand them? For while they vnderstand one way, they ought perhaps to vnderstand another way; that which they vnderstand plainly and literally, ought perhaps to be vnderstood figuratiuely and mystically: and contrarily, that which they vn­derstand figuratiuely, ought perhaps to be vnderstood properly. And since it is certen that of the reading of the same words of the Scripture, diuers vnder­stand and expound diuersly, that all cannot expound right; since ones exposition is contrarie to another: how shall one be infallibly sure that he onely expoundeth right, hauing nothing to assure him but the seeming of his owne sense, or reason, which is as vncertaine and fallible as the iudgement and per­swasion of other men; who seeme to themselues to haue attained as well as he, to the right interpretation or sence? Moreouer there be many things re­quired to the perfect vnderstanding of the Scripture which are found but in verie few; and those also wherein those gifts are, be not alwayes infallibly sure that they haue those gifts and that they are so infallibly guided, but they and others may prudently doubt lest sometimes in their priuate expositions, as men, they erre, and consequently their expositions cannot be that rule of faith which we seeke; which must be on the one fide, determinately and plainly vnderstood and knowne, and on the other, infallible, certaine, and such as cannot erre.

The Answer.

1 Now he proceedeth to shew how difficult the Scrip­ture is to learned men also, that so euery way he might disa­ble it for being the rule of faith. His reason is, because by onely reading they cannot be sure they rightly vnderstand it. Whereto I answer three things. First, that we deny not the Scripture to be obscure and difficult, or how the Iesuite will, in two cases. First to all such, learned or vnlearned, as are not disposed and pre­pared [Page 36] by the holy Ghost to vnderstand them: but this kind of obscurity may stand with the nature of the rule, as§ 4 nu. 2. I haue shewed; neither can the Iesuite offer vs any so absolutely knowne, no not his Church, but to these kind of men it shall be obscure. Secondly, when the meanes which God hath ap­pointed for the bringing vs to vnderstanding, are not vsed. In this case the Scripture is obscure I grant, but the fault is in our selues that neglect the meanes.

2 Secondly, though by onely reading we cannot be sure we vnderstand it, yet this obscurity is not proued hereby: be­cause there are other meanes besides onely reading, which concurring, the obscuritie is done away, and all made plaine and easie, and we haue infallible assurance of the true vnder­standing. These meanes are the ministery of the Church, and all kind of diligence, which the holy Ghost vseth for the ope­ning of our vnderstanding. And therefore that is not obscure which by ordinary meanes may be apprehended, but that is so which either hath no meanes at all to open it, or onely hath such as are not ordinarie. And two subalternall things be not contrary but subordinate, the facility of the text, and the means whereby that facility is induced.

3 Thirdly, if by onely reading the Iesuite meane onely the Scriptures themselues, that a learned man cannot, vsing the meanes, find the true vnderstanding out of the Scriptures on­ly: then he saith not true; forNeh. 8.8. [...] the Priests read in the booke of the Law distinctly, & gaue the sence, and caused the people to vnderstand out of the Scripture it self. And if there be sufficient written to bring vs to eternall life, asSee. §. nu. there is, then the true sence of the text is contained in it, because that is absolutely necessary to eternall life. AndProlog. in E­pist. ad Rom. & hom. 3. de Laz. [...]. Chrysostome saith, that con­trary to the Iesuite, Euery man of himselfe, onely by reading, may vnderstand: ye need nothing else but to reade. A truth so manifest that the Iesuits themselues are constrayned to yeeld it. ForAnal. fid. pag. 100. Gregory of Valence writeth, that such verities concerning our faith, as are absolutely and necessarily to be known & beleeued of all men, are Perspicuè ferè. plainely taught in the Scriptures themselues. AndDist. 37. Re­latum. the Canon law saith, When the law of God is read, it must not be [Page 37] read or taught according to the power and knowledge of our owne wit. For many words there be in the Scripture, which may be drawn to that sense, which euery one for the nonce will frame to himselfe. But it should not be so. For Non enim sensum extrin. secus alienum, & extraneum, sed ex ipsis Scripturis sen­sum capere ve­ritatis oportet. you must not from without them seeke a forren and strange sence, that so you may, as you can, confirme it with the authoritie of the text; but we must out of the Scrip­tures themselues receiue the meaning of the truth. For the diuine Scriptures containe Integram & sumam regulā veritatis. the whole and firme rule of faith.

4 Against this that I haue answered, the Iesuite hath couched together diuers obiections. And first, that learned men many times mistake the sence of places, expounding that one way which is meant another, as for example that figuratiuely which is meant literally: whereto I answer three things. First, this proueth not the pretended difficulty of the Scripture, but on­ly the weaknesse and ignorance, or possible the frowardnesse and preiudice of some men. And so a wrong cause is assigned; for the Scripture is not the cause of these mens erronious ex­positions, as I will shew in the tenth Digression.

5 Next this argument conuinceth not all the Scripture of obscuritie, but only some of it: which we grant. But then what gaineth the Iesuite? For he must proue that all the Scripture, and specially that which containeth the principles of our faith, which we call the rule, to be obscure and intricate: which he can neuer do. ForAug. de doctr. Christ. li. 2. c. 9. Chrys. hom. 3. in 2. Thess. those things which concerne our faith and con­uersation, yea all things necessary, are plainely and manifestly set downe: the which cannot be made vncertaine by the obscuri­tie of other places. Therefore the diuersitie of mens iudge­ments sheweth the learnedst men that are1. Cor. 13.11. to know but in part, and the Scripture in some part to be obscure; but not that all is obscure, or that which is so, is too obscure to be the rule. See Digression 10.

6 Thirdly, though the proper interpretation be sometime mistaken, yet the truth is not alway thereby obscured. For heare whatDe doct. l. 2. cap. 36. Austin saith: He erres not perniciously, neither doth he altogether say vntruly, who sometime expoundeth otherwise then the text meaneth, if so his exposition further charity, the end of the commandement. He is indeed deceiued, but yet so, as [Page 38] when a man losing his way, through a by-field cometh whither the way leadeth. His meaning is, that in many cases wrong exposi­tions hinder not the determinate and plaine iudgement of the text.

7 But seeing experience sheweth that diuers expound diuersly, yea one contrary to another, how may one be infallibly sure that he only expoūdeth right, hauing nothing to assure him but the seeming of his owne reason: which reason others thinke they haue as well as he. Wherto I answer three things. First, this infallible certaintie befalleth not all men. For God in his iudgment leaueth many to be seduced by their own seeming sense and reason, and de­ceiued in their owne opinions, asPsal 119.18. Ioh. 7.17. & 8.43.47. & 14 16.17. 1. Cor. 2.14. 2 Th 2.11. 2. Pet. 3.16. the Scripture teacheth ma­nifestly: neither is there any externall meanes left by God in the world, effectuall to conuince those whom he hath giuen ouer, and which want his spirit, as already§. 4. nu. 2. I haue shewed. For though the Spirit speake euidently in the text, and plentifully, to meet with all doubts and cases, asPart. 3. Tit. 18. c. 3. §. 3. Antoninus speaketh, yet the wicked haue no eares to heare it: their owne preiudice hinde­reth them. For what can be playner then this, that Iesus is the Messias, the sacrifice of Aaron is ceased, the blood of Christ doth away our sins? yet the Iew beleeueth it not, and the rea­son is giuen by Saint Paul,2. Cor. 3.14. because the vaile of Moses is laid ouer his heart: therefore Austin prayeth,Cons. l. 11. c. 3. Thee ô my God I be­seech pardon my sinne, and which causedst thy seruant Moses to speake the truth, cause me also to vnderstand it. If this be a defect in our rule, they which make the determination of the Roman Church the rule, incurre the same inconuenience. ForPrincip. Do­ctrin. fid. lib. 8. c. 1. & 2. Triplic. inchoat. in ad­monit. ad Guil. Whytak. Doctor Stapleton acknowledgeth, The inward perswasion of the spirit is so necessary, that without it no man can beleeue any thing, though the Church giue testimony a thousand times. AndRelect. con­trou. 4. again he com­plaineth: This is the beginning of our calamitie, that an hereticke heareth not the Churches voyce. The same say we, this is the spring of an heretickes confusion, that he heareth not the voyce and definitiue sentence of the Scripture.

8 Secondly, to the point of his demand, the truth contai­ned in the Scripture is a light, and is discerned by the sonnes of light:1. Ioh. 2.20. Ioh. 8.31.32. the inward witnesse to assure them, is the annointing [Page 39] of the holy Ghost,Luc. 1.4. Act. 17.11. 2. Pet. 1.19. the outward witnesse is the Scripture it self, which by it own light perswadeth vs, & in all cases, doubts questions, and controuersies clearly testifieth with vs, or a­gainst vs. Which light is ordinarily attained to by vsing the meanes, some priuate, as reading, prayer, conference of places, consent of the godly, helps of learning and reason sanctified: some publick, as the ministery of the Church; which ministery, as all other meanes, is founded on the authoritie of the Scrip­ture it selfe. And this is something to assure vs more then the seeming of our owne sense and reason.

9 Thirdly, the Churches word and authoritie, neither doth, nor can assure vs: that is to say, we are not infallibly cer­taine, this or that is the right meaning of the text, because the Church hath decreed it so to be; but by the Churches ministery ordinarily we are instructed: as I shew more at large in the 11. Digression, and haue touched already in the sixth.

10 But many things are required for the perfect vnderstan­ding of the Scripture, which are but in few: & they which haue thē be not sure either that they haue them, or that they erre not in vsing them. Therefore the Scripture is too obscure to be the rule: wher­to I answer three things, according to the three parts of his ar­gument. First, I grant certaine things are required as necessary conditions to the vnderstanding of the Scriptures, but those things are alway present in the Church, and the children of God partake them. The spirit of God is necessary,Ioh. 3.8. which breatheth where it listeth: and the ordinary meanes of learning and diligence be necessary; but proueth not the obscurity pre­tended. For the Mathematicks be the rule of measures, propor­tions, and numbers, and yet many things are required to vn­derstand them. And the Iesuite thinketh his Church is the rule, yetRelect. con­tro. 1. qu. 3. pa. 30. Stapleton writeth, that sometime it is not seene so easi­ly, but onely by such as are very circumspect and skilfull.

11 Secondly, though more gifts of learning and art be needfull to such as teach others yet that is rather to search out and vtter the sence, which the Scripture it selfe yeeldeth, then to bring any to it which was not there afore. And is not the touchstone it whereby we trie gold, though some labour be [Page 40] needfull to find it out? And yet they want no gifts for the vn­derstanding of the text, that haue and vse the text it selfe, in that all exposition is to be setched out of it; which inuincibly proueth it to be the rule: and I haue often shewed that what­soeuer the rule be, yet of necessitie there must be certaine con­ditions obserued for the vsing it, and this necessitie argueth it not of obscuritie.

12 Lastly I say, they which haue the meanes to vnderstand the Scripture, know infallibly, both that they haue them, and that they vse them right: in the same manner thatArist. de ani­ma. l. 3. c 2. the Philoso­pher proueth, that with the same sense we see, and are assured we see. For supposing I haue the meanes that bringeth vnderstan­ding, it were a most absurd thing to imagine those very meanes could not assure my conscience of the function or vse of them.

Digression. 10. Assigning the true cause of mens errors in ex­pounding the Scriptures.

13 The Scripture in it selfe is a light, as it is euery where called; but men do not alway rightly vnderstand it, by reason of some defect in themselues, that hindereth them from com­prehending so great maiestie. For who is able to behold the Sunne in his brightnesse, but his eyes will dazle? yet that is the chiefe light whereby we see it selfe and all things else. The means wherby we attain to the vnderstanding, is inwardly, the spirit of God opening our iudgment; outwardly, the Scripture it selfe, which in plainer places openeth the obscurer, & giueth light to that which is more difficult. The want of which means is the true cause that men run into error, not vnderstanding the Scriptures.

14 Our Sauiour saith,Io. 8.3 c. 3.2. we cannot know the truth, till we continue in his words: and the Apostle,1. Pet. 2.1. for our growing vp in the word of God, requireth that first we lay by all affection; and then as new borne babes desire the sincere milke thereof, that we may liue and grow thereby. He is the best reader, saithDe Trinit. lib. 1. Hilary, who rather expecteth the vnderstanding of things from the things [Page 41] themselues, then from himselfe imposeth it vpon them: who taketh the exposition from thence, rather then bringeth it thither; & infor­ceth not the sence vpon the words, which before his reading he pre­sumed. EpiphaniusHaer. 69 [...]. saith, All things in the Scripture be manifest to such as repaire to them with a religious minde. OecumeniusVpon 2 Cor. 4 [...]. saith, If many beleeue not, this is not our fault, neither is it the ob­scuritie of the Gospell, but the cause is their owne blindnesse and condemnation. The cause of this dissention, saithDe causis dis­ [...]en [...]. Eccles. p. 2. [...]. Nilus, is not the sublimitie of the matter, as if it exceeded the capacitie of mans minde; and much lesse is the speech of the Scripture the cause, as if it were so concise that it spake nothing plainly of the points in que­stion: for it is all one to accuse God, and to chalenge the Scriptures. Saint Austin in aEpist. 3. ad Volus. certaine epistle, sheweth what is plaine, and what obscure, and the reason why; that the Iesuite may see there is no place left for his shifts: thus he writeth. The manner of speaking whereby the Scripture is knit together, (wherto all may approch, though few can enter) En quae aperta continet, quasi amicus famili­aris, sine fuco ad corloquitur indoctorum at­que doctorum. Ea vero quae in mysterijs occul tar, nec ipsa e­loquio supe [...]ho e [...]it, quo non aude ataccede­re mēs t [...]t dius­cula & incru­dit [...], quasi pau­per addiuitem; sed inuitat om­nes humili ser­mone, quos nō solū manifesta pascat, sed etiā secreta exe [...]ce­at veritate; hoc in promptis quod in recon­ditis. habens. like a familiar friend speaketh those plain things which it containeth, without glozing, to the heart of learned & vnlearned. And as for those which it hideth in myste­ries, it lifteth them not vp with stately speech, that a dull and vn­learned minde should not presume to come neare, as a poore man to a rich; but with lowly speech it inuiteth all men, that it may not onely feed them with manifest, but also excercise them with obscure truth, hauing the same in manifest that it hath in obscure places. But lest manifest things should be loathed, the same againe are ob­scurely spoken that they may be desired, and being desired, may after a certaine manner be renewed, and being renewed, they may be de­lightfully intimated to vs. Herby both froward wits are wholesome­ly corrected, and weake wits cherished, and great wits delighted.

15 So that to expound figuratiuely that which should be meant literally or contrary, argueth no such obscuritie in the text, but ignorance or leuity, or partialitie in the man: as whenAnton. 3. par. tit. 18. c. 5. §. 3. the Popish Doctors teach, all texts in preaching, may be tur­ned to Allegories: wherofInno. Gentillet. Exam. Concil. Trident. lib. 4. nu. 26. sess. 22. we haue a pleasant example in the Councell of Trent it selfe: where Tyrabosco, the Patriarcke of Venice, preaching on the miracle of the loaues & fishes, would proue the seuen Sacraments thereby. The creation of the world, [Page 42] saith he, was ended the seuenth day, and Christ satisfied the people with fiue loaues and two fishes, which make seuen. But how shall the Councell haue bread, that the people may eate and be filled? euen by appointing seuen sacraments: for that which Philip said, two hun­dred pennyworth of bread will not suffice, hath this meaning, that all the mysteries of the old and new testament are not enough to en­lighten the people, so blind and ignorant are their minds. But that which Andrew said, There is a boy here which hath fiue loaues & two fishes, must be vnderstood of the rank of Saint Peters successors: & that which is added, make the people sit down signifieth that sal­uation must be offered them by teaching them the seuen sacraments.

16 And whereas the Iesuite vrgeth so diligently, that somethings are hard to be vnderstood, yet this proueth not that the truth therefore cannot be tryed by onely Scripture, because one place thereof expoundeth another: which if the Iesuite will deny, he must be disputed with, as he that holdeth the fire hath no heate in it: for against such an absurd assertion we vse no reasons, but onely bid the man that holdeth it, put his finger into the fire, and he shall presently see whether his opinion be true or no. So let triall be made, and the Iesuite shall soone see whether the Scripture be so obscure that one place thereof cannot interpret another.De Doctrin. Christian. lib. 2. c. 6. Austin saith, There is almost nothing amōg these obscurities, but in other places one may find it most plainly deliuered. Hom. 9. in. 2. Cor. Chrysostom saith, The Scripture euery where, when it speaketh any thing ob­scurely, interpreteth it selfe againe in another place. Comment. in Esa. c. 19. Hierome saith, It is the manner of the Scripture after things obscure to set down things manifest, & that which they haue first spoken in para­bles, to deliuer afterwards in plaine terms. Regul. con­tract. qu. 267. Basil saith, The things which are doubtfull, and in some places of Scripture seeme to be spoken obscurely, are made plaine by those things which are euident in other places. And finallyIn Gen. ca. 2. Steuchius a Popish Bishop confes­seth: God was neuer so inhumane, as to suffer the world in all ages to be tormented with the ignorance of this matter, the sence of the Scripture seeing he hath not suffered one place to be in al the Scrip­ture, but if we consider it well, we may interpret it. For as Theodo­ret saith, the Scripture vseth when it teacheth vs any such high [Page 43] matter, to expound it selfe, and not suffer vs to run into error.

Digression. 11. Prouing that the Scripture it selfe hath that out­ward authoritie whereupon our faith is built, and not the Church.

17 The Canon lawDist. 37. c Re­latum. saith expresly, The diuine Scriptures containe the whole and firme rule of the truth, and out of them­selues the meaning thereof must be taken. So that wel may the Church by her ministery commend the rule to vs, and instruct vs how to secure our consciences out of the Scripture, but by it authoritie it cannot assure vs. Our faith must resolue it selfe into the authoritie of the Scripture. For the authoritie of the Church, in respect of vs, dependeth on the authoritie of the Scriptures, and is examined thereby. The Church by her au­thoritie cannot perswade all men which heare it, but the spirit of God in the Scriptures alwayes doth. The Scriptures alwaies had their authoritie euen before the Churches came to them: the words of the Scripture areLuc. 8.11. 1. Pet. 1.23. an immortall seed: 1. Cor. 2.4. the demon­stration of the spirit and power: Heb. 4.12. that which is liuely and power­full: Luc. 24.32. making our hearts to burne within vs: Ioh. 5.36.39. it giueth grea­ter testimony to Christ then Iohn Baptist could:2. Pet. 1.18, 19 a voice from heauen is not so sure as it: 1. Ioh. 5.6. it is the spirit that beareth witnesse to the truth thereof: 1. Ioh. 5 9. and if we receiue the witnesse of men, the wit­nesse of God is greater. Finally our SauiourIoh. 5.47. saith, They which be­leeue not Moses writings, will not beleeue him: and is the Chur­ches authoritie greater then Christs?Ioh. 5.39. The Scriptures testifie of Christ,Ioh. 20.31. being written that we might beleeue in him: 1. Ioh. 5.10. and he that beleeueth in him hath a witnesse in himselfe: 2. Cor. 1.22. The earnest of the spirit is in his owne heart, wherwith God hath sealed him: Ephes. 2.20. We are all built vpō the foundation of the Apostles and Prophets, Christ himselfe being the head corner stone, in whom all the building is coupled together by the spirit. [...]. Basil. in psa. 1 [...]5. In all humane arts there be cer­taine principles which are knowne of themselues, and belee­ued for themselues, without any further demonstration. The Scripture containeth the principles of our faith, and shall not [Page 44] we beleeue them? or cannot we know them infallibly of them­selues, without we let in the authoritie of the Church?

18 Where then is the Iesuites credamus Deo, in the capti­uating of our iudgement in obsequium Christi? Yea the veryMagist. 3. dist 23. Scot. 3. dist. 23. q vnica. Ock [...] 3. q. 8. art. 3. Gabr 3. d. 23. q 2. lit. g. h. schoolemen say, that faith is either Acquisita & suasa, gotten by discourse of reason and testimonie of the Church; or Infusa & inspirata, immediatly put into our hearts by the holy Ghost, inforcing the mind without further testimonie to yeeld obe­dience. NowDeut. 29 4. Mat. 16 17. the faith we haue of the points in Scripture is of the latter kind, and so consequently not relying on the testi­monie of the Church, whose authority is but a created thing, di­stinct from the first veritie, Princip. fid. doctrin. lib. 8. cap. 20. saith D. Stapleton. Alexander HalesPart. 1. q. 1. memb. 1. fides suasa, inspirata. saith, Faith perswaded ariseth from the probabilitie of reason, and faith inspired beleeueth the first truth for it selfe, and this faith is aboue all knowledge; Et ad hanc dis­ponit accept [...]o doctrinae sacrae. and the acceptation of the holy doctrine dispo­seth vs to it. So that our conscience stayeth it selfeSed vt verè & plenè cre­dat, necesse ha­bet soli veritati primae, purae & nudae, penitus inhaerere, nullā certitudinem extrinsecam requirendo. Al­tisiod Sum. li. 2. pag 71. quem vide latiùs. l. 1. praef. onely vpon this diuine authoritie, being of greater efficacie to perswade and hold vs, then either the ChurchGal. 1.8. or an Angell from heauen.

19 Let God himselfe (Lib. 5. ep. 31. saith Ambrose) teach me the mystery of heauen, which made it, not man who knoweth not himselfe: whom may I beleue in the things of God better then God himselfe? So also saith Saluianus,De prouid. l. 3. All that men say, needs reasons and witnesses, but Gods word is witnesse to it selfe, because it followeth necessarily, that whatsoeuer the incorrupt truth speaketh, must needs be an in­corrupt witnes of it self. Finally, let these words ofConfess. l. 11. c. 3. Ecclesiam esse regulam infallibilē pro­ponendi & ex­plican. li verita­tes fidei, non potest reduci ad authoritatē ipsius Ecclesiae. Hoc enim esset idem per idem confirmare: sed necesse est re­ducere hunc assensum ad te­stimonium Spi­ritus sancti in [...]linantis per [...]umen fidei [...]d [...]oc credibile, [...]ccle [...]ia non [...]otest errate. Dom. Ban 22. q. 1. art. 1 pag. 17. Austin be wel considered: Moses that writ these things, O God, is gone to thee, if he were now before me, I would desire him to open them to me, and I would heare him: if he spake Hebrew, I could not vnderstand him: if he spake Latin, I could know what he said; but how should I know whether he spake the truth? And if I did know it, could I know it from him? For within me in the inner parlour of my thought there is neither Hebrew, nor Latin, [...]or Barbarian truth that could say, Moses saith true, that I should presently, being certaine and confident, say to him thy seruant, thou sayest the truth. Therefore seeing I cannot aske him, I aske thee the truth, by whose fulnesse he spake the truth: thee O my God I beseech pardon my sin; and which [Page 45] gauest him power to speake these things, giue me also power to vn­derstand them. Austine would neuer haue enquired thus, how he should know whether Moses spake the truth, if he had thought the testimonie of the Church could secure vs; he could not beleeue the Scripture vpon Moses word, then much lesse could he beleeue it on the Churches. Yea his words do wholy exclude the authoritie of Moses both totall and partiall.

20 The Papists therefore are the patrons of Atheisme,Bellarm de effect. Sacram. l. 2. c. 25. who teach, that if we take away the authoritie of the present Church, and of the Councell of Trent, then the whole Christian faith may be called in question: for the truth of all ancient Coun­cels, and of all points of faith, depend vpon the authoritie of the pre­sent Church of Rome. How much better saidDe doctrin. Christian. l. 1. c. 37. Austin, Our faith shall reele and totter if the authority of the Scriptures stand not fast. Let these assertions of Papistry be well noted.

§. 9. Thirdly they erre in the third condition. For the Scriptures are not so vniuersall as the rule of faith had need to be. For this rule ought to be so vniuersall, that it may absolutely resolue and determine all points, questions, and doubts of faith, which either haue bene, or may hereafter fall in contro­uersie. But the Scriptures alone are not thus vniuersall.Non inficia­mur praecipua illa fidei dog­mata, ad salutē omnibus neces­saria, perspicuè satis compre­hendi in Scrip­tura. Coster. ench. c. 1. For there be diuerse questions of faith, and those also touching verie substantiall points, which are not expresly set downe, and determined in the Scripture. As namely, that those books which are generally holden for Scripture, are euery one the true word of God. For this in particular of euery booke holden for Scripture we shall not find expresly written in anie part of the Scripture. This part there­fore, whereupon dependeth the certaintie of euery other point proued out of Scripture, cannot be made infallibly sure vnto our vnderstanding or beliefe, vnlesse we put some other infallible rule, whereupon we may ground an in­fallible beliefe: which infallible rule if we admit to assure vs that there is at all anie Scripture, and that those bookes, and no other, are canonicall Scripture; why should we not aswel admit it to assure vs infallibly which is the true sence and meaning, in all points, of the same Scripture?

The Answer.

1 The Iesuits first exception against the Scripture was, that it was too difficult: now followeth his next, that it containeth [Page 46] not all things needfull to be knowne. Thus his argument may be concluded:

The rule must be vniuersall, containing all points of faith.

But such is not the Scripture: for many substantiall points are not expresly set downe therein.

Therefore it is not the rule.

Whereto I answer, denying the assumption: for euery point of faith, and whatsoeuer else is needfull either to be knowne or done, is contained in the scripture, so far forth that there is no point, question or doubt concerning faith, but by the scriptures alone it may absolutely be determined. For2. Tim. 3.15. it is profitable to teach, to reproue, to correct, and to instruct in all righteousnesse, that the child of God may be absolute, being made perfect to all good workes.

2 But the Iesuite saith, there be diuers things not expresly set downe or determined: reseruing this word expresly, for a starting hole to creepe out at, because they be not written word for word in so many syllables. But I answer him three things: first that the Popish diuinitie is, that many points are contained in the Scripture, neither thus expresly, nor yet at all to be conclu­ded thence by collection: for else why make they that oppo­sition betweene the scripture and tradition? Secondly, if this be his mind, then he hath put more into the assumption then was in the proposition: for the rule is not bound to containe all things thus expresly. Thirdly, that is expresly in the scripture which is there set downe, either plainly in so many words, asDe doctrin. Christian. l. 2. c. 9. Austine saith, All things are that concerne our faith and man­ners: or by analogie when it is necessarily implied in the text. ForAlliaco 1. sen. qu. 1. art. 3. euery such conclusion is a theologicall discourse, and hath his war­rant from the text: and so still the scripture containeth all things needfull.

3 Against this the Iesuit hath one argument, that it is no where written, that these bookes of scripture that we haue, are the true word of God. Wherto I answer: first though this were granted, yet would it not follow that all points of faith are not contained in the scripture; because in euery profession, the principles are indemonstrable, assented to without discourse: [Page 47] and the scriptures are the principles of religion, and therefore first we must grant them to be the very word of God, and then say, they are such as containe all points needfull to be knowne. This then which the Iesuite requireth to be shewed out of the text it selfe, is first to be supposed, yea beleeued, that it is the true word of God, whereto we are perswaded by the heauenly light it selfe. Secondly, I wonder at the Iesuites confidence, that dareth so boldly say, that of euery booke holden for scrip­ture, we find it not expresly written that they are the true word of God: for Saint Paul2. Tim. 3.16. saith expresly, All Scripture is giuen by inspiration of God: and Saint Peter2. Pet 1.20. Luc. 1.70. saith, No prophecie in the Scripture is of priuate interpretation, but the holy men of God spake as they were moued by the holy Ghost. Now to be inspired of God, and to be the true word of God, is all one. The former is written, we see, expresly of all Scripture, therefore of euery booke, and therefore the latter is also written.

4 If the Iesuite reply, but where is it written that these bookes which we haue, be the same of whom it is said, they are inspired of God? or, how know you the Scripture, that tel­leth you so, is the word of God? I answer, this is nothing to the purpose: for he desireth onely to know where it is written, that these bookes be the word of God, and I answer him by na­ming the places out of the bookes themselues.

Digression. 12. Wherein it is shewed, that the Scripture proueth it selfe to be the very word of God, and receiueth not authority from the Church.

5 It is another question, how I know this Scripture, that saith so of it selfe, to be the word of God? for this is knowne first and principally by the illumination of Gods spirit, as by the inward meanes,1. Cor. 12.7.11 and is giuen to euery man to profit withall, which worketh all things in all men: and then by the testimonie of the scriptures themselues, which is the outward meanes which openeth the eyes of the godly: the testimonie of the A­postles and Prophets that penned them as Gods secretaries, [Page 48] and the ministery of the Church inducing vs to assent. These three latter being onely the instruments, euery one in his owne order, whereby God doth enlighten vs.

6 So that the certaintie of the Scripture is not written in­deed with letters in any particular place or booke thereof; butSee Scot. pro­log. in sent. q. 2. Cameracens. 1. q. 1. art. 2. part. 2. concil. 1. the vertue and power that sheweth it selfe in euery line and leafe of the Bible, proclaimeth it to be the word of the eternall God, and the sheepe of Christ discerne the voice and light thereof, as men discerne light from darknes, sweet from sowre, [...]. Basil. epist. 1. ad Naz. and know children by their fauour resembling the parents: the puritie and perfection of the matter, the maiesty of the dis­pensation,Non mouent, non persuadēt sacrae literae; sed cogunt, agitant, vim inferunt. Legis rudia verba & agre­stia, sed viua, sed animata, flammea, acu­leata, ad imum spiritum pene­trantia, homi­nem totum po­testate mirabili transformātia. Ioan. fr. Pic. Mi­rand. exam. van. doctr. gent. li. 2. cap. 2. Which speech of Picus is reported and commended by Posseuinus. in Ciceron. c. 11. the maiestie of the speech, the power that it hath ouer the conscience, the certaine prophecies, the strange mi­racles contained in it, the great antiquitie beyond all bookes, the admirable preseruation of it against time and tyrants, the sweete harmony of euery part with other, the diuels rage a­gainst them that follow it, the vengeance that hath pursued all such as haue not obeyed it, the successe of the faith contained in it, the readinesse of so many millions of men to confirme it with their bloud, the testimony of aduersaries and strangers for it, the simplicitie of the writers: all this and much more shi­ning to vs out of the Scripture it selfe, I hope is another maner of assurance then the Church of Romes lying traditions.

7 Therefore the Iesuites collection is idle, if we must needs admit some other rule beside the Scripture to assure vs that there is any Scripture at all, why should we not admit the same to assure vs which is the true sence? for we admit both alike, that is to say, as we reiect the Church frō being the rule of exposition, so do we also disclaime the authoritie thereof in canonization. But the Iesuite is of another mind, holding possible that vnlesse the au­thoritie of the Church did teach vs that this Scripture is canonical, it should be of small credit with him, asLib. 3. de au­thorit. Scrip­turae. Hosius speaketh: or, All the authoritie which the Scripture hath with vs, dependeth of ne­cessitie on the Churches, as saithHier. l. 1. c. 2. Pighius: or asEpist. Synod. respons. de au­thoritate Con­cilij. pag. 700. Crab. the Councell of Basil saith, That is called the holy Scripture which the Church declareth to be holy; not onely the decrees and opinions of the Church be authen [...]icke, and such as we must without contradiction [Page 49] stand vnto, but also her deeds and customes must be vnto vs Instar habeāt sanctarum scri­pturarum. in steed of the Scriptures: for the Scripture and the Churches custome both require the same affection and fashion: or as Wolfangus Hermannus said, andVbi supra. Hosius defendeth his saying as good, The Scripture is of no more authoritie then Aesops Fables, but that the Church and Popes approue it. All which if the Iesuite hold too, then you may see what he requireth when he saith, we must put some other rule then the Scriptures to assure vs both of the Scripture and of the true sence.

8 But in what a miserable case are these men, thus pre­sumptuously to tell their followers that, which at another time, when they are out of the heate of their disputations, they dare not stand to, but vtterly renounce? forCatech. cap. de praecep. eccl. nu. 16. Canisius saith, We be­leeue, adhere, and giue the greatest authoritie to the Scripture, for the testimonies sake of the holy Ghost speaking in it. De verb. Dei. lib. 1. cap. 2. Bellarmine saith, Other meanes may deceiue me, but nothing is more knowne, nothing more certaine then the Scripture, that it were the greatest madnesse in the world not to beleeue them: the Christian world and consent of all nations, with whom they haue bene in credit so many ages, can witnesse they containe not mens inuentions, but heauenly oracles. 3. dist. 25. dub. 3. Biel saith, The Catholicke verities without any approofe of the Church, of their owne nature are vnchangeable, and vnchangeably true, and so are to be reputed vnchangeably Ca­tholicke. Comment. in Tho. tom. 3. p 2. 31. Venet. Gregory of Valence saith, The reuelation of the Scrip­ture is beleeued, not vpon the credit of any other reuelation, but for it selfe. D. Stapleton confesseth two things concerning this matter, which bewray the weaknesse of the Iesuites assertion:Defens. Eccl. authorit. aduer. Whitak. l. 1. c. 9 first, that all the former writings of the Bible may be assured to vs by the latter: as for example, the old Testament by the authoritie of the new. Triplicat. in­choat. aduers. Whitak. in ad­monit. Secondly, that the inward testimonie of the spirit is so effectuall for the beleeuing of any point of faith, that by it alone any matter may be beleeued, though the Church hold her peace, or ne­uer be heard. Now if the former may receiue authoritie from the latter, then we may be assured of them otherwise then by the Church; and those latter also are certaine to vs, else could they not make the other so: and why is the Churches authority so absolutely vrged here by the Iesuit, when yet in so many cases [Page 50] it may be spared? That is not the sole thing that must assure vs without which we may otherwise be secured.

Digression. 13. Shewing against the Iesuits assumption, that all sub­stantiall points of our faith are sufficiently determined in the Scripture: and the reason why the Papists call for the Chur­ches authoritie.

9 Whereas the Iesuite obiecteth against the Scripture, that many substantiall points of faith are not expresly contained in the Scriptures: this is true of his Popish faith, which is in them neither expresly nor by analogie, saue that they haue an answer ready,Hosius de ex­press. Dei verb. pag. 38. That which pleaseth the Church of Rome, is Gods expresse word. But of the true faith of Christ,De doctrin. Christ. l. 2. c. 42. Austin saith, Whatsoeuer a man learneth from without the Bible, if it be hurtfull, there it is condemned; if it be profitable, there it is found: all things which may be learned elsewhere, are found there more abundantly. Regul. con­tract. q. 95. Basil saith, It is necessary and consonant to reason, that euery man learne that which is needfull out of the holy Scripture, both for the fulnesse of godlinesse, and lest they inure themselues to humane traditions: which words saithNon videtur author harum quaestionum admittere tra­ditiones non scriptas. Bellar. de amiss. grat. lib. 1. c. 13 a Iesuite, seeme to debarre traditions; and the Church of Rome authorizeth the scripture but by traditiō.In Mat. hom. 41. Chrysostome saith, Whatsoeuer is required to saluation, is all ac­complished in the Scripture, neither is there any thing wanting there that is needfull for mans saluation. Isidorus Pelusiota, his scholler,Lib. 1. epi. 369. biddeth we should refuse whatsoeuer is taught, vnlesse it be contained in the volume of the Bible. Lib. 12. in Ioh. in illud; [...]ec au­tē scripta sunt vt credatis. Cyril: Such things as the Apostles saw sufficient for our faith and manners, are written, that shining in true faith and good manners, we might come to hea­uen by Christ. Comment. in Hagg. c. 2. Hierome: Whatsoeuer things man find and faine without the authoritie and testimonie of the Scripture, as if they were from Apostolicall tradition, are smitten by the sword of God. Lib. 3. c. 1. Irenaeus: We haue not knowne the order of our saluation by meanes of any but those through whom the Gospell is come to vs; the which Gospell they then preached, and afterwards by the will of God deli­uered to vs in the Scripture, to be the foundation and pillar of our [Page 51] faith. These places of the Fathers,Bellarm. de verb. Dei, lib. 4. cap. 11. Gregor. de Valent. anal. fid. by the confession of the Ie­suits themselues, shew that all things are written which be ne­cessary for the saluation of all men. And so you see the Iesuites rashnesse. For if many substantiall points of faith be not set downe, then some things necessary are wanting; for euery substantiall point is necessary for all men.

10 But yeeld the Iesuite that the Church shall be the rule we speake of to assure our conscience; and then aske him, who shall be this Church? whereto he wil answer, none but the Pope and his crew of Cardinals; nay none but the Pope himself, as I haue shewed alreadie, and shall declare hereafter: who, if he leade thousands of people by troupes to hell, eternally to be damned with himselfe there, yet no man might presume to reproue him, be­cause he is iudged of no man, Dist. 40. c. Si Papa. saith the Canon law, which the Ie­suit will kindly take too, if ye put him to it.

11 And how will this Church expound the Scripture when you haue yeelded your self vnto her? for no doubt she will discharge the office faithfully, which she laboureth for so eagerly. Let Cusanus the Cardinall tell you how: (for I hope he neuer recanted this point, asStapl. coun­terbl. l. 3. c. 36. pag. 358. they say he did another, of greater truth:) thus he writeth,Epist. 2 pag. 833. The Scripture is fitted to the time, and variably vnderstood; so that at one time it is expounded according to the fashion of the Church; and when that fashiō is chan­ged, the sence of the Scripture is also changed. Epist. 3 pag. 838. Againe, when the Church changeth her iudgement, God also changeth his. Epist. 7. pag. 857. And no maruell, seeing the letter of the Scripture is not of the essence of the Church, if the practise of the Church at one time interprete the Scripture of this fashion, and another time on that. And let the Popes lawyers tell you, that sayDe translat. episcopi. c. Quanto. in Gloss. § Pu [...]i. The Pope hath a heauenly iudgement, and maketh that to be the meaning which is none; be­cause in those things that he pleaseth to haue go forward, his will is a law: neither may any man say, why do you so? for he may dispense aboue all law. So that this is the plaine English, wherinto all the Iesuites doctrine, concerning the authoritie of the Church, is resolued: and whatsoeuer any of them say, yet their halting in the end cometh all to it; and good reason, for the Pope is a fast friend to the Romane Church. &c.

[Page 52]§. 10. Fourthly this rule of faith which we seeke for, must be such, that whosoeuer do find it, and hauing found it, will diligently attend vnto it, obe­diently, in all that it teacheth, yeeld assent vnto it; shall sufficiently, in all points, be instructed as touching matters of faith, in such sort, that none that yeeldeth this obedient assent in all points to the teaching thereof, can fall into errour of faith. But there be many that hauing found the Scripture, do with an obedient mind diligently reade it, and yeeld assent to euery sentence and word written in it: acknowledging whatsoeuer it saith to be the word of God, and yet are not sufficiently instructed; but may and do sometimes grosly and obstinately erre in matters of faith: as it is most euident, since men of contra­rie minds in religion do in maner aforesaid reade the Scriptures, acknow­ledging them to be the word of God, and yet continue opposite in opinion, and so one of them in errour. Therefore the Scripture alone is not that rule sufficient of it selfe to instruct euerie one in all points of faith.

The Answer.

1 This is the Iesuites third argument against the scriptures: and it is thus framed:

That which doth not instruct such as find it and obey it, in all points of faith, and preserue them from error, is not the rule.

But the Scripture doth not instruct such as find it and obey it, in all points of faith, and preserue them from error: as ap­peareth in that many thus vsing it, do notwithstanding erre.

Therefore the Scripture alone is not the rule.

For answer to this argument, you must not forget in what sence§ 4 nu. 2. I haue shewed the Scriptures alone to be the rule. For when we say alone, we exclude not the subordinate meanes and dispositions, whereby we are enabled to vse them; but the authoritie of all other things, either to supply their supposed imperfection, or to giue the sence: and therefore granting the proposition, I denie the minor with the confirmation thereof being meerly false. For all such as finding the scripture, do obey and yeeld assent vnto it, are thereby sufficiently preserued from error, and instructed in the truth. And the reason why some v­sing it (as the Iesuite and his Church, for example) do notwith­standing erre, is because either they vnderstand it not, or will yeeld no assent vnto it. For there is no cause so absolute, but the [Page 53] effect thereof may, from without, be hindered, when a stoppe commeth betweene. See Digression 10. where all this argu­ment is answered.

2 So that when men vsing the Scriptures do notwithstanding remaine in error, the let is in themselues. For though possible they confesse them to be Gods word, yet all obedience to them consisteth not in that: but it is further required that the blind­nes of their heart be done away, and that curiosity, preiudice, & other impedimēts be remoued: as we may see by this, that there is nothing more clearly defined by the Church, thē that there is but one God, and three persons which made all things, that Christ is the sonne of God, borne of the virgin Marie: yet these th ngs we see are in controuersie among them that vse the Scriptures. So then it must not be granted the Iesuite that eue­rie one, or any, that grosly erreth in matters of faith, yeeldeth obedience to the Scripture in all that it teacheth; for if they did so, they could not erre.

Digression. 14. Containing a Discourse of Saint Austin about mens errors against the Scripture.

3 This point is well spoken to by Austin. You see, Contra Faust. manich. lib. 12. cap. 19. 6. tom. saith he to the Manichees, this is your endeuour to take away from among vs the authoritie of the Scriptures, and that euery ones mind might be his author what to allow, what to disallow, in euery text; and so he is not for his faith made subiect to the Scripture, but maketh the Scriptures subiect to himselfe, and that which he holdeth doth not therefore please him, because it is found written in so high autho­ritie, but therefore he thinketh it written truely, because it pleaseth him. Whither now doest thou venter thy self miserable soule, weak, and wrapt in carnall mists, whither dost thou venter thy selfe? Here Austin sheweth a reason why many hauing the Scriptures, are not yet instructed thereby: but doth he therefore conclude they cannot be the rule? and thereupon send them after the Ie­suite to borrow his rule? inquire if he do: for thus he procee­deth a little after: Why doest thou not rather submit thy selfe to the Euangelicall authoritie, so stedfast, so stable, so renowned, and by [Page 54] certaine succession commended from the Apostles to our times, that thou maist beleeue, that thou maist behold, that thou maist learn all those things which hinder thee from doing it, through thine owne vaine and peruerse opinion? Here Austin thinketh mens errors remaine by reason of their owne frowardnesse, and not through any obscuritie in the Scripture. Concerning which he writeth thusDe doctrin. Christ. lib. 1. c. 6 in another place, that some things being darkly spo­ken, a thicke mist being about vs, deceiue those that rashly reading take one thing for another; all which I doubt not was prouided by God to tame our pride with labor, and to reuoke our vnderstanding from loathing. Therefore hath the holy Ghost tempered the Scrip­tures thus loftily and wholesomely, that by plainer places he might satisfie our hunger, and by obscurer put away our fulnesse. For no­thing, in a manner is pickt foorth of those obscurities, which may not be found most plainely spoken elsewhere.

§. 11. Neither do I see what you can obiect against this conclusion, but that place of S. Paul, 2. Tim. 3. Omnis Scriptura diuinitus inspirata vtilis est ad docendum, & vt perfectus sit homo, &c. But this place proueth nothing against that which I haue said.In Scripturis sacris tanta est disciplina, quā ­ta sat est cui (que) crudiendo. E­uang. Bosius. Theorem. 10. apud Posseu. bibl. select. lib. 2. cap. 15. For it saith not, the Scripture alone is sufficient to instruct a man to perfection, but that it is profitable for this purpose, as it is indeed: and the rather because it commendeth to vs the authoritie of the Church; which, as I shall shew after, is sufficient to instruct vs in all points of faith.

The Answer.

1 Whatsoeuer may be said against the Iesuites conclusion ouer and besides, yet this place is one of those texts which we obiect against it. And thus we reason.

That which by Diuine inspiration, 1. is able to make a man wise to saluation, 2. through the faith of Christ, 3. which is pro­fitable to instruct in righteousnesse, 4. to teach, to reproue, to correct, 5. that he may be absolute and perfect to eue­ry good worke: that alone is sufficient, and containeth all things needfull to be knowne.

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But such is the Scripture, that it is able to make a man wise, &c.

Therefore it alone is sufficient.

Euery word in the text is an argument. But the Iesuite an­swereth two things.

2 First, that the Apostle saith not the Scripture alone is suffi­cient to instruct vs to perfection, but profitable. Whereto I replie, that the Apostle saith not simply, they are profitable, but they are profitable to teach, to reproue, to correct, and to instruct in all righteousnesse; that the man of God may be absolute, being made perfect to all good works: whence I draw two arguments to shew it to be sufficient alone. First, because a man by vsing it may be made perfect to euery good worke: now that is sufficient that can make me perfect and absolute to euery worke. Secondly, because the duties whereunto the Scripture is profitable, con­taine a sufficient doctrine of saluation. We do not say, the Scripture is profitable, therfore sufficient; but it is profitable to euery thing, therefore sufficient. Thus I reason.

They teach, they reproue, they instruct, they correct.

Ex his autem contingit alicui vt integer sit. Occumen.But this is sufficient and containeth all things: all that we need to saluation, is either to be taught, or reproued, or in­structed, or corrected. Ergo.

Againe: That is sufficient which maketh him absolute and perfect to euery good worke.

But such are the Scriptures.

Therefore they are sufficient.

Moreouer, that must needs be granted sufficient, which can make a man wise to saluatiō, and teach him the faith of Christ: and this, the Apostle saith, the Scriptures are able to do. By which word Able, the other word Profitable, must be expoun­ded. For the Apostle, to manifest their abilitie, produceth their profitablenesse, which were no good argument if their profi­tablenesse were not complete. Besides, it cannot be denyed but all sufficient things are profitable, and therefore hence it fol­loweth by the rule of conuersion, that therefore some profita­ble things are sufficient. And so may the scripture be sufficient.

3 Secondly, he answereth, They be profitable and sufficient [Page 56] because they commend vnto vs the Churches authoritie, which is sufficient. But this is a shift. For 1. then they are not s [...]fficient, in that they cōmend no such authoritie to vs. 2. If this be a good answer, thē so many books of the Bible be superfluous. For this one place, orHold the tra­ditions. the fifteenth verse of the second chapter of the second Epistle to the Thessalonians, for example, were suffi­cient, because, according to the Iesuites exposition, it com­mendeth to vs the authoritie of the Church which is able to instruct vs. 3. The text is euident, that the profitablenesse thereof standeth in teaching, reprouing, correcting, and instru­cting: now if it stand in this wholly, then the Iesuits conceit is excluded; if but in part, then let him shew what we need more for our saluation then doctrine, reproofe, correction, and in­struction. 4. There was neuer any Papist in the world that durst alledge this text for the authoritie of the Church: and yet granting the Iesuites exposition, it should proue it inuincibly. 5. The Church it selfe, whereunto he saith the Scripture sen­deth vs for our sufficient instruction, receiueth her doctrine out of the Scriptures. The Church, saithTract. 3. in 1. epist. Ioh. Austin, is our mother, her brests are the two testaments of the Scripture whence she giueth her children milke. Therfore they containe a sufficient doctrine, because the Church giueth her children no other. 6. Yea the Apostle saith, they are able to make the man of God perfect: that is, the Pastor himselfe, the Pope, and Councell, and all. Now the Iesuite will not say, they make these perfect by sending them to the Church, because themselues are the Church, yea the head and mouth of it. 7. Finally it were intollerable fol­ly to say, that man teacheth me all good learning, that I might be absolute and perfect, yea maketh me wise to knowledge; which onely as I go, sheweth me the schoole where I learne these things: yet the speech were as proper as the Apostles in this place, supposing the Iesuites exposition to be true.

4 The fathers, and certaine Papists also, the truth con­straining them, expound the place otherwise, and say as we do,Hom. 9. Chrysostome writing on this place, saith: If any thing be need­full for vs to learne, or to be ignorant of, there, in the Scripture, we may haue it: and he addeth, that in these words, Paul telleth Ti­mothy, [Page 57] Thou hast the Scriptures to teach thee in steed of me; if thou desire to know any thing, there thou maist learne it. Which he could not haue said, if he had not thought Timothy might learne as much out of the Scripture, as Paul could teach him.De ration. stud. theolog. lib. 1. cap. 3. Villavincentius a Papist confesseth, The Scriptures, and they a­lone, are able to teach vs to saluation, as the Apostle in the third chapter of his second Epistle to Timothy affirmeth, saying, all Scrip­ture is inspired of God, &c. In which words the Apostle compre­hendeth all things that are needfull to the saluation of man. Sum part. 3. tit. 18. c. 3. §. 3. An­toninus the Archbishop of Florence saith, God hath spoken but once, and that in the holy Scripture, so fully to all doubts and cases, and to all good workes, that he needeth speake no more. Comment in 2. Tim. c. 3 in v. 15.16. Espen­caeus writeth, That if any thing be needfull either to be knowne or done, the Scriptures teach the truth, reproue the false, reclaime from euill, perswade to good. Neither yet do they make a man good in some sort, but perfect: yea they can teach a man to saluation and Sufficienter doctum red­dere. make him learned sufficiently.

§. 12. The second conclusion is, that no mans naturall wit and learning, neither any companie of men neuer so learned, onely as they are learned men, not infallibly assisted by the holy Spirit; can, either by interpreting Scri­pture, or otherwise, be this infallible rule of Faith: and consequently tho [...]e that for matters of faith, rely either vpon their owne interpretation of Scripture, or vpon the interpretation of other learned not assisted infallibly by the holy Ghost, cannot haue an infallible faith. This I proue. Because all this wit and learning is humane, naturall, and fallible, and therefore cannot be a rule or foundation whereupon to build a diuine, supernaturall, and infallible faith. The third conclusion: that no priuate man, who perswadeth him selfe to be especially instructed by the Spirit, can be this infallible rule of faith; at least so farre forth as he teacheth or beleeueth contrarie to the receiued doctrine of the catholike Church; this I proue, first because S. Paul Gal. 1. saith, Si quis vobis euangelizauerit praeter id quod accepistis, anathema sit. Pronouncing ge­nerally, that whosoeuer teacheth contrarie to the receiued doctrine of the ca­tholike Church, should be held anathematized or accursed. Secondly I proue the same, because the rule of faith must be infallible, plainly knowne, and vniuersall, as before hath bene proued. But this priuate spirit is not such. For neither the partie himselfe, and much lesse any other, can be infallibly sure, that he in particular is taught by the holy Ghost. For neither is there anie pro­mise in Scripture to assure that he in particular is thus taught by the holy Ghost; neither is his particular perswasion, be it neuer so seeming strong, able [Page 58] to giue infallible assurance thereof, since diuerse now adayes perswade thē ­selues to be thus taught by the Spirit, and yet one of them teaching contrary to another: and therefore some, in these their perswasions must needs be de­ceiued. And therefore who, without testimonie of true miracle, or some o­ther infallible proofe, dare arrogantly affirme, that he onely is not deceiued, since others that perswade themselues in the same maner that he doth, are in this their perswasion sometime deceiued? Moreouer, suppose one assure himselfe to be taught by Gods Spirit immediatly in all things what is the true faith, as it is not the maner of Almightie God to teach men immediatly by himselfe, but rather as the Scripture telleth vs, Fides ex auditu, Rom. 10. and it is to be required ex ore sacerdotis, and must be learned of Pastors and Do­ctors, whom God hath put in his Church, vt non circumferamur omni vento doctrinae. But suppose, I say, one in priuate thinke himselfe to be immediatly taught of God, how should he, without testimonie of miracle, giue assurance to others that he is thus taught? especially in such sort to make them forsake the teaching of the catholike Church, which by plaine proofes and testimo­nies of Scripture they do know to be taught of God? Nay they ought not in anie sort to beleeue him, but rather to esteeme him as one of those of whom it is said, Ezech. 13. Vae Prophetis insipientibus qui sequuntur spiritum suum, & nihil vident: dicunt, ait Dominus, cum ego non sum locutus. Neither is it suffi­cient that these men alledge words of Scripture for that which they say, be­cause euery sect-maister alledgeth Scripture for his opinion; yea the diuell himselfe for his purpose bringeth words of Scripture, Math. 4.

The Answer.

1 These two conclusions might easily be granted without further examinatiō, if the Iesuit had not a further reach in them thē the words pretend. For what Protestant thinketh, that any priuate mā, or any company of men, how learned soeuer, or any mans naturall wit and learning is the rule of faith? which honour we giue to the spirit of God in the Scriptures only. But the Iesuit aimeth at those which in cōparison of the rest of the world, be­ing but priuate men, & particular Churches, haue examined & refused the Romane faith; as Wicklieffe, Hus, Luther, and the Churches of England, Scotland, and Germany haue done: that so, hauing in his former conclusion pluckt the Scriptures from you, he might also in these two, bereaue you of such faithfull Pastors as God hath stirred vp from time to time to instruct you, and when he hath done, in his last conclusion, obtrude [Page 59] vpon you his Papall consistorie. If he meant Priuate men, wits, learning, and companies, as they are opposed to diuine and spi­rituall, he said well; for no such priuate men, wits, learning, or companies may be heard against the present doctrine; and this is well proued in the Iesuits discourse: but vsing it in that sence as it is opposed to common and vsuall, Priuatum ac­cipio vt oppo­nitur communi spiritui. Mart. Peres. de Tra­dit. part. 2 as­sert. 4. pag. 48. which the Papists al­way do, his conclusions are vntrue: viz. that nothing may be receiued which priuate men or particular companies, teach a­gainst that which is surmized to be the Catholicke Church. For in matters of religion it maketh no matter whether the teachers be many or few, publicke or priuate persons, as long as they teach the faith, and expound the Scriptures truly. For a true exposition is publicke, though the companie that giue it be priuate; and a false exposition is priuate, though the Church that vrge it be neuer so publick, yea though it came from a ge­nerall Councell. And so this is to be holden concerning priuate men and companies, that they may sometime be infallibly assu­red of the truth against a publicke multitude, as the Romane Church for example; and hauing the Scripture for their foun­dation, may teach and beleeue against it: in which case, though their persons, and wit, and naturall learning, be not the rule, yet as long as they follow the Scripture, which is the rule, we are bound to heare them. This being all that we hold, and that which the Iesuite in these conclusions girdeth at, now I come to examine his arguments against it.

2 First he saith, all mens wit and learning is humane, natural, and fallible: therfore no mans wit or learning can be the rule which must sustaine our faith, diuine, supernaturall and infallible. Wherto I answer, granting the whole argument: for we say not, any mans learning is the rule, or any companie of men the foun­dation of our faith, but the contrary, as I haue said: onely we hold they may be so assisted by the holy Ghost, that they may interprete the Scriptures truly and infallibly against a company as big as the Romane Church. And this is a full answer to the second conclusion.

3 Next, in his third conclusion he saith, No priuate man can be this rule, at least when he teacheth contrary to the receiued [Page 60] doctrine of the Catholicke Church: because Saint Paul saith, If any preach any other Gospell then then which we haue preached vnto you, let him be accursed. This text isRhem. vpon Gal. 1.8. commonly vrged against Luther and Caluin, for preaching otherwise then the Romish Church beleeueth; whereby you may see what the Iesuite dri­ueth at in these two conclusions. But I answer, though this text proue that no priuate man is the rule of faith, and that no tea­ching may be receiued against the Scriptures; yet there is no­thing in it against such as resist a false Church, though they be men neuer so priuate. For Saint Paul speaketh of the doctrine which he had taught, not which euery Church, calling it selfe Catholicke, may possible hold; and of it he saith, Let him be ac­cursed that preacheth otherwise. NowPhil. 3.1. Iren. l. 3. ca. 1. Niceph. Callist. l. 2. c. 34. all that the Apostle prea­ched, is written in the Scriptures, and so he accurseth none but such as teach against them: forbidding all men to preach against the Churches doctrine consenting with the word. But when any thing deflecteth from that, it may and must be excepted a­gainst, euen by priuate men, else this very text accurseth them for consenting to it. ThusContra lit. Petiliā. Donat. l. 3. c. 6. & de V­nitate Eccles. cap. 11. Austin expoundeth the place, If we or an Angell from heauen declare vnto you, either concerning Christ or his Church, or any other matter belonging to our faith or life, any thing but that which you haue receiued in the writings of the Law and the Gospell, let him be accursed. See Austine preferring the Scripture aboue all things, expoundeth the place against such as teach any thing concerning faith and manners (let the Iesuit mark this) but that which is contained in the Scripture; and the Iesuite, begging the question, talketh idlely of his Romane Church.

4 His second argument to proue his third conclusion is, that the priuate spirit is not infallible and plainly knowne. Whereto I answer, that this is false, meaning priuate as the Iesuite doth, & I haue distinguished it: for a smal company holding against a multitude, as1. Reg. 22. 23. Michaiah did against 400. Prophets, may be dire­cted by the spirit of God in the Scriptures, which are infallible & plainly knowne. But neither thēselues nor any other can be sure they are thus taught. I answer, this is vntrue: for the Scripture is a light, and knowne by the sons of light, and by it they may be [Page 61] assured. Now they that be thus assured, are infallibly sure they are taught by the holy Ghost: for2. Tim. 3.16. All Scripture is inspired of God, and containeth the teaching of the holy Ghost. But there is no promise in the Scripture to assure him he is thus taught. Yes; for the Scripture promiseth, that euery doctrine is of God that consenteth with it: and this consent a man may infallibly know; or else in vaine hadAct. 17.11. the Beraeans searched the Scriptures, to see whether those things were so as Paul and Silas preached: and in vaine didIsa. 8.20. the Prophet send the people to the law and to the testimonie, if thereby one could not be secured. But many per­swade themselues they are taught by the spirit, and yet are deceiued: and this may be such a perswasion. I answer,Greg. de Valē. tom. 3. disput. theol. disp. 1. q. 1. punct. 1. Stapl. princip. doctr. l. 8. c. 22. & Tri­plic. in admo­nit. ad Whitak. the Papists cannot denie but there is a heauenly light, which assureth the children of God of it selfe: and Saint LukeLuc. 1.4. saith, the writing of his Gospell was able to giue the certaintie of those things whereof Theophilus was instructed: andCol. 2.2. Saint Paul was exceeding care­full that the Laodiceans might haue the full assurance of vnder­standing to know the mysterie of God. Now will the Iesuite denie all this assurance, and call it but a perswasion, which is conclu­ded from the testimonie of the word? Will he reiect the light of the Scripture and witnesse of the holy Ghost, which wor­keth all things in all men,1. Ioh. 5.10. Ioh. 7.17. that they may see it,2. Cor. 4.4. whose eyes the God of this world hath not blinded? But some are deceiued. True,2. Thess. 2.11. such as haue strong delusions to beleeue lies; 2. Cor. 3.14. or a veile ouer their heart in reading: but how followeth this, some are deceiued, therefore all? But who, without testimonie of miracle, or some o­ther infallible proofe, dare arrogantly affirme that he onely is not deceiued? I answer, the triall maybe made without miracles, whichHis booke a­gainst the transt. of the Scripture. cap. 3. D. Standish a Papist saith, were giuen but for a time, as Austine in his dayes did witnesse, saying, he that would looke for a miracle then, was a miracle to the world himselfe. But without some other infallible proofe it cannot; which proofe is the Scripture it selfe, more infallible then eitherLuc. 16.31. miracles or2. Pet. 1.19. visi­ons; and to rely vpon it, is no arrogancie but obedience: which some men doing against the Romish heresies, not they onely saw the truth, but more saw it with them, whom1. Reg. 29.18. God reser­ued to himselfe in all countries, though the Iesuite and his par­takers [Page 62] were none of them.

5 His third argument followeth. No man, teaching against the Catholick Church, can assure others that he is taught of God, vnles he haue the testimonie of miracles: therefore no priuate man can be this infallible rule of faith. I answer, granting the conclusi­on, that no priuate man is the rule of faith: yet a priuate man, as I haue distinguished, teaching against the Romish church, falsly termed Catholick, may giue infallible assurance of his teaching without miracle, as I haue said already, & here wil declare further by answering the Iesuits confused discourse more particularly.

6 First he saith, It is not Gods manner to teach men immedi­atly by himself, but by meanes of his Church and Pastors. Whereto I answer, that neither do we say these priuate men, of whom the question is, were taught immediatly by inspiration; but had their knowledge, by meanes of the scripture truly taught, in the Church, according to the manner touched inRom. 10.17. Mal. 2.7. Eph. 4 12. the three texts alledged: onely we say, the Papacie was not this Church, nor the Priests thereof those pastors and doctors whom God had put in his Church, that from their lips the faith might be requi­red; but they were degenerate into rauening wolues, and An­tichristian heretickes: and such these priuate men, both Pastors and people, proued them to be by the Scriptures: as when the PharisesMath 5.20. & 15.3. & 16.6, 12. & 23.13. had generally corrupted the law,Marc. 14.64. Ioh. 7.48. & 8.13. & 9.22, 42. denying Iesus to be Christ,Ioh. 5.39. he reproued them by the Scriptures. But suppose one thinke himselfe to be immediatly taught of God, how should he giue assurance to others that he is so taught, vnlesse he had miracles? I answer, assurance of immediate teaching he can giue none, neither is it needfull: for I know no particular man or Church of the Protestants that pretendeth immediate teaching; but we all confesse and proue the Scriptures and Pastors of Christs true Church haue taught vs; and hereof we dayly giue assu­rance to those that haue hearts to beleeue. But how can pri­uate men be assured without miracles? This is answered alreadie.Hom. 3. de Laz. Chrysostome saith, God hath left vs the Scriptures, more firme then any miracle. And to them Austine reuoketh vs from mira­cles:De Vnit. eccl. c. 16 Say not these things are so, because such a one did such and such maruels, but let them proue their Church by the canonicall [Page 63] bookes of the Scripture, and by nothing else: these are the demon­stration of our cause, these are our foundation, these are our grounds whereupon we build. But no man can giue assurance he tea­cheth true, that teacheth men to forsake the Catholicke Church that is taught of God. I answer, the Iesuite saith true in this, andMat. 28.20. Ioh 14.16. & 16.13. the texts alledged proue well that Christ abideth with this Catholicke Church for euer. But he should haue remembred that these priuate men taught vs to forsake nothing but the Papacie, prouing the same to be the kingdome of Antichrist. And as for the Catholicke Church, it consisteth in these men alone whom the Iesuite calleth priuate, though he and his fel­lowes very foolishly haue arrogated the name to themselues. For they are Catholickes which be of sound faith and good life, saithQu. in Mat [...]. c. 11. Austine; not theyApoc. 2.2. which say they are Apostles, and are not, but are found liers; orvers 9. calling themselues Iewes, are the synagogue of Satan.

7 Therefore also the Iesuite may preach his text of vae pro­phetis, Ezech. 13.3. to his Cleargie at home,Dist. 40. Si Pa­pa. who are bound to the Popes spirit, though he leade them to hell. For to follow the Scripture, and Gods spirit speaking publickly in the same, is not to follow a mans owne spirit, which the Prophet con­demneth. And whereas he concludeth, that it is not sufficient to alledge words of Scripture, because euery sectmaster, yea the diuell alledgeth Scripture for his opinion: I answer, that neither do we thinke it enough to alledge words of Scripture, but the Scrip­ture truly applied, which neither the diuell, nor sectaries, nor Papists can do. But what a loose kind of reasoning is this, the diuell alledgeth Scripture, therefore the Scripture is no suffici­ent warrant? For did not our Sauiour confute the diuell by only Scripture rightly vnderstood, though he alledged the words thereof absurdly wrested? The sheepe therefore casteth not a­way her fleece, though the wolfe sometime put it on: else the Iesuite must renounce the authoritie of his Church also, be­cause sectmasters sometime alledge it. But euen as he will say, they alledge it indeed, but yet either not the true Church, or the true Church not truly: so I say, sectmasters alledge the scrip­ture indeed, but either not the true Scripture, or the Scripture [Page 64] not truly. And let the Iesuite remember thatDefence of the censure against Chark. pag. 166. a good friend of his excuseth the blasphemous comparison of those that liken the Scripture to Cēsur. Colon. pag. 112. Pigh. hierarch. l. 3. c. 3 p. 103. and o­thers. a nose of waxe, by this, that heretickes wrest and detort it, as a nose of waxe is bowed into many formes.

Digression 15. Against the two former conclusions, shewing that priuate and particular companies may sometime be assured of the truth against a pretended Catholicke companie.

8 Because the Iesuite pleadeth so for his Catholicke mul­titude, let him consider, the Scripture1. Thes. 5.21. 1. Ioh. 4.1. biddeth all men trie what they are taught,Act. 17.11. commending them that examined e­uen the Apostles teaching, andMath. 7.15. & 24.4. Esa. 8.20. Ier. 23.16. Rom. 16.17 commaunding to beware of false Prophets, andIos. 1.18. Ioh. 5.39. to search the Scriptures, Heb. 5.14. that we might haue our wits exercised to discerne good and euill: all which were to no purpose, if when we had done, we neither could by reading at­taine to any certaintie, or hauing attained, might not hold it against a multitude, but were still bound to referre the matter to them which are suspected, and whose iudgement is the very thing to be examined. Againe,1. Reg. 22.15. one Michaiah defended the truth against 400. Prophets:Niceph. lib. 8. cap. 19. one Paphnutius directed the whole Councell of Nice: Christ and his Apostles withstood the whole Iewish synagogue: andIob 32.6. Elihu one yong man, rebu­ked the ancients.

9 Saint Chrysostome hath a discourse about this point, which I thought fit to be propounded: A Gentile (Homil. 33. in Act.saith he) co­meth and saith, I would be a Christian, but I know not which side to cleaue vnto; many dissentions are among you, and I cannot tell which opinion to hold: euery one saith, I speake the truth; and the Scriptures on both sides are pretended, so that I know not whom to beleeue: to this Chrysostome replieth, Truly (saith he) this ma­keth much for vs: for well might you be troubled if we should say we rely vpō reasō; but seeing we take the Scriptures which are so true and plaine, it will be an easie matter for you to iudge: and tell me, hast thou any wit or iudgement? for it is not the part of a man bare­ly to receiue whatsoeuer he heareth, but if thou mark the meaning, [Page 65] thou maist throughly know that which is good. When thou buyest a garment, though thou haue no skill in weauing, yet thou satst not, I cannot buy it, they deceiue me, but thou doest all things that thou maist learn how to know it: say not then I am a scholler and wilb [...] no iudge, I can condemne no opinion: for this is but a shift and a cauill, and let vs not vse it, for all these things are easie. To the same ef­fect saithComment. in Nah. c. 2. in fine Hierome: It is alway the diuels endeuour to bring the waking soule asleepe: therefore at the comming of Christ, and his word, and the Churches doctrine: and when Nineueh, that some­time was so beautifull a whore, shall haue her end, the people which before was lulled asleepe vnder their teachers, shalbe lifted vp, and hasten towards the mountaines of the Scriptures, the mountaines Moses and the Prophets, and the Apostles, and the E­uangelists, which are the mountaines of the new Testament: and when they come to these mountaines, and shall be occupied in the reading thereof, if they finde none to teach them, then their ende­uours shalbe approued, because they flew to the mountaines, and the slothfulnesse of their teachers shall be detested. Did Hierome in these words expound a Prophet, or Prophecy himselfe con­cerning these later times? wherin the whore of Babilon drew toward her end, and the profound sleepe of the Romish tea­chers was such that men were faine to flie to the Scriptures, wherby they directed both the slothfulnesse of their labor, and the coruption of their doctrine. And why not? when in many cases the peoples eares are holyer then the Priests heart? as the same Hierome saith inAd Pāmach. ad [...]e erro. Ioh. Hierosolym. another place.

10 Moreouer let the Iesuite consider, that the learned of his owne side haue left written as much as we say, in defence of priuate men; that so it may appeare what truth there is in his conclusion, when his owne Doctors confute it. For thus writethPart. 1. de E­lect. & elect. potest. cap. sig­nificasti. In concernen­tibus fidem, e­tiam dictum vnius priuati esset praeferen­dum dicto Pa­pae, si ille moue retur meliori­bus. &c. Panormitan, One faithfull man, though priuate, is more to be beleeued then the Pope or a whole Councell, if he haue better reason on his side, and authoritie of the old and new Testament. De exam. do­ctrin. part. 1. consid. 5. And Gerson more fully: The examination and triall of do­ctrines concerning faith, belongeth not onely to the Pope and Coun­cell, but to euery one also that is sufficiently seene in the holy Scrip­ture: because euery one is a fit iudge of that he knoweth. And again, [Page 66] some lay man not authorised, may yet be so excellently learned in the Scripture, that his assertion shall be more to be credited then the Popes definitiue sentence. For the Gospell is more to be credited thē the Pope. Therefore if such a lay man, though he be priuate, teach a truth contained in the Gospell, and the Pope either know it not, or will not know it, yet it is euident, that his iudgement is to be prefer­red. And yet if the Pope neuer so little anger thē, they write as­much at this day. Non saluat Christian. quod pontifex con­stāter affirmat praeceptum suū esse iustum; sed oportet illud examinare, & se iuxta regulā superius datam dirigere tract. de interdict. composit. à Theolog. Ve­net. prop. 13. I know not what these men would haue writ if they had now liued in the Popes Seminaries, but this you see they writ before Luther was borne, or Seminaries were erected, that the Scriptures be the rule to try al things by; and the priuatest man that is, may by them iudge, yea conuince and refuse the Pope and his Councels. Which is all that we say for priuate men, that hauing the Scripture for their foundation, they taught and beleeued against the Romish multitude; and though their per­sons were not the rule, yet when they followed that which is the rule, we beleeued them.

§. 13. The fourth and last conclusion of this question is, that this infalli­ble rule which we ought obediently to follow in all points of faith, is the do­ctrine and teaching, faith and beliefe of the true Church. This I proue: Be­cause to this agree all the conditions which I said to be requisite in the rule of faith. First this is a thing infallible, as shalbe proued. Secondly it is a thing easie to be knowne. Thirdly it is such a thing as may vniuersally resolue and determine vs in all questions and doubts, and instruct all sorts of men in all points of faith. And consequently, whosoeuer will obediently yeeld assent to this rule in all points, as we all professe in our Creed, saying, Credo Ecclesiam catholicam, shall not erre in anie point. That these three conditions of the rule of faith agree to the doctrine and teaching of the vniuersall or catholike Church, I proue.

The Answer.

1 We would not stand with the Iesuite about this conclu­sion, but freely grant it, if no more were meant thereby then the words make shew of: that the doctrine, and faith of the vniuersall Church, is the rule of faith. For that doctrine is onely the contents of the Scripture, which we yeeld to be the rule. [Page 67] ForIn 1. Ep. Ioh. tract. 3. Austin saith, Our mother the Church giueth her children milk out of her two brests, the old and new Testament. But he hath a further reach, and meaneth a higher matter. First, that the Churches word and authoritie is the rule, without referring the same to the Scripture. Secondly, that the Church of Rome is this true and vniuersall Church. Thirdly, that all the autho­ritie and efficacy therof is in the Pope alone. This is the plaine English of the conclusion, howsoeuer the words be faire and cleanely, and the Iesuite defending it, must shew all the pro­perties of the rule to appertaine to the present Church and Pope of Rome, or else he doth but trifle and spend time.

Digression. 16. Shewing how the Papists pretending, at euerie word the Catholicke Church, meane nothing thereby but the Popes determination.

2 First, howsoeuer these words be tollerable, the doctrine, teaching, faith, and beliefe of the true Church is the infallible rule, in all points to be followed: yet the Popish meaning is absurd, that whatsoeuer the Church teacheth, though it be not con­tained in the Bible, must be accepted as matter of faith, and that vpon her owne authoritie. Yet thus they hold, as I haueDigress. 1. c. 6.9. shewed, and may further be perceiued by the Iesuites words in this section; Whosoeuer will yeeld assent to the Church in all points, as we professe in our Creed, saying, I beleeue the Catholicke Church, shall not erre in any point. Which words of the Creed, meaning no more, butRuffin. expos. Symbo. that we beleeue there is one holy, Ca­tholicke Church, whereof our selues are members; he expoun­deth of yeelding assent in all points to it: which exposi­tion may be further vnderstood by that whichStaplet. def. eccles. potest. adu. Whitak. l. 1. cap 9. Rhem. annot. 1. Tim. 3.15. Bristo. dem. 44. other Papists say more fully, I beleeue the Catholicke Church, the literall sence whereof is, that thou beleeuest whatsoeuer the Catholicke Church holdeth and teacheth are to be beleeued. Which exposition is a glosse beside the text. And yet this is tollerable in comparison of the next.

3 For hauing deuolued all power ouer to the Church, in [Page 68] the next place they define this Church to be the Romane company. ForMot. 12. in marg. Bristo saith, The Romane Church is the Ca­tholicke Church: andAnnot. Rom. 1 8. idem. B. rō. Annal. tom. 1. an. 58. nu 49. See Posseu. bibl select. lib. 4. c. 13. [...]. Inter­dum quo (que) [...]aud s [...]i [...]. the Rhemists, The Catholicke and Ro­mane faith is all one. Wherein their meaning is to win authori­tie to the Romish faction, perswading men there is no salua­tion but in that religion, and making roome for themselues in all those places of Scripture which commend vnto vs the Ca­tholicke Church of Christ. Which is a iest so grosse, that it de­serueth to be smiled at rather then confuted. And yet it stay­eth not here neither, but goeth a degree further, which me thinketh is a note aboue éla.

4 For as they take all authoritie and sufficiency from the Scripture, and giue it the Church; so all the Churches autho­ritie they giue to the Pope. So saith Gregory of Valence:Dispu [...] theo. tom. 3 [...]isp. 1. [...]u. 1. punct. 1. p. 24. Item. Cater. 22 q. 1. art. 9. & 10. & Dom. Ban ibid. apud D. Tho nam. Pro eodem omnino reputatur authoritas Eccle­siae vniuersa­lis & authori­tas concilij, & authoritas sum mi pontificis. By the Church we meane her head, that is to say, the Romane Bi­shop: Analys. fidei. pag. 136. In whom resideth that full authoritie of the Church, when he pleaseth to determine matters of faith, whether he do it with a Councell, or without. Thomas saith,22. q 1. art. 10. The making of a new Creed belongeth to the Pope, as all other things do which belong to the whole Church. 22. qu 1 [...]. art. 2.3. Yea the whole authoritie of the vniuersall Church abideth in him. Defens. fid. Tri [...]ent. lib. 2. Andradius saith, All power to inter­pret the Scripture, and reueale the hidden mysteries of our religiō, is giuen from heauen to the Popes and their Councels. YeaDecis. aur. cas. part. 2 l. 2. c 7 nu. 40 saith Graffius, The common opinion is, he may do it without them. And soDe Christ. l. 2 c. 28. saith Bellarmine, Himselfe, without any Councell, may decree matters of faith. AndSum Syluest. verbo fides. nu. 2. Syluester,; The power of the Ca­tholicke Church remaineth all in him. AndDe Planctu Eccl. lib. 1. artic 6. Aluarus Pelagius, We are bound to stand to his iudgement alone, rather then to the iudgement of all the world beside. And the canon Law saith,In Sext. extt. Ioh. 22 tit. 14 c. cum inter. in gloss. It were heresie to thinke our Lord God the Pope might not decree as he doth. Dist. 19. in Canonicis & glos. ibid. Yea his rescripts and decretall Epistles are canonicall Scripture. StapletonPraefat. Prin­cip fidei. do­ctrinal. saith, The foundation of our religion is, of necessitie, placed vpon the authoritie of this mans teaching, in which we heare God himselfe speaking. And finally the Iesuite himselfe§. hereafter saith, All Catholicke men must necessarily submit their iudgement and opinions, either in expounding the Scripture, or o­therwise, to the censure of the Apostolicke seate, and God hath [Page 69] bound his Church to heare the chiefe Pastor in all points. By all which we see what is meant by those importunate bragges of the Catholicke Church, and why the Papists rely so much vp­on it:Audito Ec­clesiae nomin [...] hostis expal­luit. Campian. tat. 3. apud Pos­seu. bibl. select. lib. 7. c. 19. they make their vaunts, that the very name of the Church appalleth vs: and good reason, if the Pope be it, Gods enemie and ours: But in the meane time themselues might blush thus to tell the ignorant a tale of the Church, and will the foolish Protestants be wiser then the Catholicke Church?Nomen calli­de retinuit, tem ipsam funditus desini [...]ndo fu­stulit. Camp. vbi supra. and yet this Church, when things come to the reckoning, is nothing else but the Pope.

§. 14. And first that the doctrine of the vniuersall Church in all points is infallible, thus I reason: If our Sauiour Christ haue promised to any company of men the assistance of himselfe and of his holy Spirit for this speciall pur­pose, to teach and instruct them in euery truth, giuing withall peculiar com­mission to them to teach all nations, and warrant and commandement to all to heare them, and to do in all things according to their saying: and further, threatning that he that will not heare them, and do in all things according to their saying should be accounted as an Ethnicke and Publican then certainly the doctrine and the teaching of this companie of men is in all points infalli­ble, and most true. For looke what he promiseth must needs be performed, and whatsoeuer he warranteth or commandeth to be done, may safely and without danger of error be done; nay must of necessitie be done, especially when he threateneth those that will not do it; and consequently if he promise to send his holy Spirit to teach anie companie of men all truth, it is not to be doubted but that he sendeth this his Spirit, and by him teacheth them all truth. And since the teaching of this Spirit is infallible; we haue not to doubt but that this companie to which this promise should be made, should in all points be infallibly taught the truth. If also the same our Sauior gaue warrant and commandement that we should heare and do in all points according to the saying of this companie of men, being thus infallibly taught, and hauing commission to teach, we may not likewise doubt but that they shall infallibly teach vs the truth in all points. For otherwise, by this his commandement, we should sometimes be bound to heare and beleeue that which were not true, and to do that which were not right and good; which without blasphemie to Christs veritie and goodnesse can no way be taught. But so it is that Christ our Sauiour hath in holy Scripture promised, giuen commission, warranted, commanded, and threatened in maner aforesaid: therefore we haue not to doubt, but that a certaine companie of men there be, to wit, that companie which is called the true catholike Church, which both is in all points taught infallibly by the holy Spirit, and is in like maner to teach vs all truth. The pro­mise [Page 70] we haue Mat. vltim. Ego vobiscum sum omnibus diebus vsque ad consum­mationem seculi: I am with you all the dayes vnto the end of the world. In which words is promised the continuall presence of Christ himselfe, the maister of truth, with his holy Church: not for a while then, nor for a while now, but all the dayes vnto the end of the world. Also we haue another promise Ioh. 14. Ego rogabo Patrem meum, & alium paracletum dabit vobis, Spiritum veritatis, vt maneat vobiscum in aeternum: I will aske my Father, and he will giue you another paraclete, that he may remaine with you not onely for sixe hundred yeares, but for euer. And to shew vs for what purpose he would haue his holy Spirit to remaine with vs for euer, he saith againe, Cum autem venerit ille Spiritus veritatis, docebit vos omnem veritatem, Iob. 16. And when the Spirit of truth shall come, he shall teach you all truth. The com­mission we haue Mat. vltim. Euntes docete omnes gentes. The warrant also we haue Luc. 10. Qui vos audit me audit. By which words appeareth plainely that our Sauiour Christ would haue vs to heare and giue credit to his Church no lesse then to himselfe. The commandement we haue Mat. 23. Super ca­thedram Mosis sedent Scribae & Pharisaei, omnia ergo quaecunque dixerint vo­bis, seruate & facite. Out of which words we may gather, that we are com­manded in all points to do according to the doctrine of the Prelates of the catholike Church, though it should happen that their liues should not be cō ­mendable or good. For though in this place our Sauiour do onely speake of the chaire of Moses in which the priests of the old law did sit, yet it must be vnderstood à fortiori of the chaire of S. Peter, in which the Priests of the new law do succeed. So did the ancient Fathers vnderstand, and especially S Austin Epist. 165. who saith thus: In illum ordinem Episcoporum qui ducitur ab ipso Petro ad Anastasium qui nunc in eadem cathedra sedet, etiamsi quisquam tra­ditor per illa tempora subrepsisset, nihil praeiudicaret Ecclesiae & innocentibus Christianis, quibus Dominus prouidens ait, de praepositis malis, quae dicunt facite, quae faciunt facere nolite. Into the order of Bishops which is deriued from S. Peter himself vnto Anastasius who now sitteth vpon the same chaire, although some traitor had crept in for the time, he should nothing hurt or preiudice the Church of the innocent Christians, vnto whom our Lord prouiding saith of euill Prelates, what they say, do; what they do, do not. The threats we may gather out of Luc. 10. where our Sauiour saith, Qui vos spernit me spernit, He that despiseth you despiseth me: signifying what sinne it were not to heare, but to despise the preaching of our Sauiour Christ himselfe; that we should account it the same sinne, to despise and not to giue heed and credite to his catholike Church: insinuating thereby a threat of like punishment for the said contempt. Also Mat. 18. the same our Sauiour saith, Si Ecclesiam non au­dierit, sit tibi sicut Ethnicus & Publicanus. Thus you see our Sauiour Christ hath promised vnto his Church the continuall assistance of himselfe and of his holy Spirit to teach vs all truth. Moreouer that he hath giuen commission to it to teach vs; yea and hath warranted and commanded vs, in all points, to heare and to do according to the saying of his Church; and hath threatened greatly those that will not heare the Church: which proueth, that it pertaineth [Page 71] to this Church to instruct vs in all points of faith; & that we ought to learne of it, in all matters of religion, the infallible truth.

The Answer.

1 The drift of all this section is to proue, that the do­ctrine of the vniuersal Church, in all things, is infallible: which if it were granted, yet were it too short to proue, that there­fore this Church were the rule of faith. For euery infallible thing, whose teaching is most true, is not yet in the ordinance of God set apart to instruct vs. As the Angels of heauen, for example, are not the rule of our faith, thoughFr. Suarez. in Tho. to. 1. disp. 42. sect. 1. they haue all the graces and glorie that a creature can haue, and consequently the grace of infallibilitie. Let this be noted in the first place.

2 But yet the doctrine and teaching of the Church is not, in all points, infallible and most true neither; meaning this do­ctrine not of the Scriptures, but of the Churches ministery in propounding and following the same: for in her ministery and manners, she may and doth erre: as shall appeare in my answer to the Iesuites reasons throughout this section. But first the question must be made plaine. For to say as he doth here and euery where in this question, that the teaching of the vniuersall Catholick Church is infallible, not subiect to error, is an improper speech, not incidēt to the question: because that Church com­prehendeth all the triumphant Church in heauen, which nei­ther can be vsed, neither do we charge it with error: but con­fesse it to beEphes. 5.27. glorious, not hauing spot, or wrinkle, or any such thing. All the question is of that part of the Catholick Church which dwelleth here on earth, professing the name of Christ, and liuing in warfare against the world and Satan, called the Church militant. Which so distinguished, we hold to be sub­iect to error both in manners and doctrine. And the Iesuite of necessitie, by the vniuersall Church must vnderstand onely this part thereof, because this part onely is apt to teach vs, and hath ministerie in her hands: or else he disputeth confusedly, not distinguishing the termes of the question.

[Page 72]3 This being noted, now I come to the discourse: which may all be concluded in this syllogisme, that we may the bet­ter iudge of it.

That 1. vnto which Christ hath promised his owne presence, and the presence of his spirit, for euer to the worlds end: 2. which hath commission from God to teach all nations: 3. which all men are commaunded to heare in all things: 4. they that heare it are warranted as if they heard Christ himselfe. 5. they that heare it not, are threatned as if they despised Christ himselfe: that is free from error, and the doctrine thereof, in all things, is infallible.

But such is the Church, that concerning it Christ hath 1. promised, 2. giuen commission, 3. commanded, 4. warran­ted, and 5. threatned, as is aforesaid.

Therefore the Church is free from error, and the doctrine thereof, in all things, is infallible.

This is the summe of all this section: whereto I answer by de­nying both propositions; and the reason is for that they consist of Scripture falsly expounded and applyed: and this my answer I set downe more particularly in that which followeth, where­in I will examine euery text as it is alledged, and make it plain, that neuer a one of them proueth the conclusion.

4 The first place is Mat. 28.20. Lo I am with you alway to the worlds end. But I answer: 1. this was a personall promise made onely to the Apostles, and so cannot be extended to all the Church, if we will speake of the words properly, according to their immediate sence. 2. To whomsoeuer it belongeth, the meaning is,Iansen. con­cord. E [...]ang. cap. 149. that howsoeuer his bodily presence ceassed, yet his prouidence should neuer faile to preserue & comfort them in all their troubles, and helpe them in all their actions: and by degrees so enlighten them also, that they should not perish in their ignorance, but be led forward to more perfection. This must needes be granted to be all that is meant. First, because Christ is not absent from his people euery time they fall into an error, but remaineth with them still for all that, either for­giuing it, or reforming it. Secondly, this promise notwithstan­ding, yet afterward,Gal 2.11. vi­de August. de Baptism cont. Donat. l. 2. c. 1. & de agon. Christian. c. 30. Thom. in ep. ad Gal. c. 3. lect. 3. Peter, one to whom the promise was [Page 73] made, erred against the truth of the Gospell, and was therefore by Paul rebuked, and resisted to his face: which thing could not haue fallen out, if this promise had exempted the Church from all error. Thirdly, if it priuiledge the whole Church from error because it is made to it, then consequently it priui­ledgeth the particular Churches, Pastors, and beleeuers there­in, because it is made to them likewise: but experience sheweth these latter may erre: and therefore the meaning must needs be as I haue said. Fourthly,See. §. it is a ruled case among the Pa­pists, that the Pope may erre; which could not be if these words of Christ meant the Church of Rome, and that infallible iudg­ment which the Iesuite talketh of. As for his glosse vpon the words that Christ in them should promise his continuall presence, not for a while then, nor for a while now, but for euer, it is altoge­ther either idle and inept. For he can name no Protestant that euer thought Christ was at any time absent, but we all con­stantly beleeue he alway was, is, and shall be with his Church to the end.

5 The second and third places are much like the first. Iohn 14.16. I will pray the Father (saith Christ) and he shall giue you another comforter, that he may abide with you for euer. And Iohn 16.13. When he is come which is the Spirit of truth, he will leade you into all truth. But I answer two things. First these words are properly extended to the Apostles, promisingAct. 2.4. that which was performed immediatly after Christs ascention, and ought not to be stretched any further. Which being so, they conclude somewhat for them, but little for the Church: because euerie grace belongeth not to the Church in all ages that was giuen the Apostles. Secondly, applying them to the Church also, the meaning is, that the holy Ghost should neuer forsake it, but perseuere in teaching it all truh, which is simply necessary to saue it, according as the Church is able to learne it, which he doth by meanes of the Scripture: though not at all times alike perfectly, but so as he endueth it with all holines, and yet many sins are found in it. This interpretation must needs be allowed for three causes, first, the Apostle saith, of himselfe and the Church,1. Cor. 13.9. Now we know but in part, and prophesie in part. Which [Page 74] were not true, if these words of Christ had secured the Church in all things and in euery truth: for the part cometh short of the whole. Secondly, this promise belongeth as well to one A­postle as another, yea1. Ioh 2.20. to all the faithfull as wel as to the Apo­stles, if it reach to the Church: so that if that be the sence which the Iesuite setteth downe, then all the Apostles had equall pri­uiledges from error with Peter, and particular Churches and men should be as infallible as the whole Church it selfe, which I am sure the Iesuite will not grant. Thirdly, Saint AustineTract. 96. in Ioh. tom. 9. ex­poundeth the words as I do: He shall teach or leade you into all truth:] this I think cannot be fulfilled in any mans mind in this life: for who is he liuing in this bodie so corrupt, and loading the soule, that can know all truth, when the Apostle saith, we know but in part? But forasmuch as by the holy Ghost it cometh to passe, whose earnest we haue receiued, that hereafter we may come to the fulnesse it self, whereof the same Apostle saith, then shall we see him face to face; and now I know but in part, but then I shall know as I am knowne, not that which shall be in this l [...]fe onely, but all that which shall be­fall vs till the perfection come: the Lord by the loue of his spirit hath promised, saying, He shall teach you all truth. As for the Ie­suites exposition, that he may remaine with you for euer, not onely for sixe hundred yeares, it smelleth either of his malice, or ignorance. For which of vs euer yet said, the holy Ghost depar­ted from the Church after sixe hundred yeares? Let the Papists deale sincerely, and leaue their coyning.

6 The fourth place is Math. 28.19. Go teach all nations. Whereto I answer, first, these words were spoken to the Apo­stles onely, and not to that which the Iesuite calleth the Ca­tholike Church. Now I grant their teaching was infallible, and all men were bound to heare it; for they taught that which af­terward they writ in the Scripture: yet so they taught, and with such commission, thatAct 17.11. the people are commended which exa­mined their teaching by the Scriptures. Secondly, we grant the Pastors of the Church in all ages haue commission to teach likewise, but that proueth not all their teaching to be alway infallible, because naturall corruption hanging on them, they may faile in that which is committed to them. Neither is [Page 75] this any inconuenience, binding vs sometime to beleeue that which is false: for the bond hath a limitatiō, that we heare them so farre as they teach agreeable with the scriptures, and no fur­ther: and by those scriptures we may relieue our selues if they chance to teach falsly.

7 The fift place is Luk. 10.16. He that heareth you, hea­reth me. Which words were spoken to the Apostles, all whose teaching and writing was true infallibly: and therefore were sufficient warrant to the hearers to accept it. But being applied to the Church and ordinary Pastors therein,Ferus lib. 3 in Math. cap. 23. they must be vn­derstood with this caution, if they hold them to the instructi­ons that Christ giueth them, if they come in the name of Christ, deliuering his words truly and consonant to the scrip­ture; for such are to be heard as Christ himselfe: else1. Ioh. 4.1. 1. Cor. 14.32. we must trie the spirits, and iudge of the Prophets. This place therefore being to be vnderstood conditionally, proueth not that which the Iesuite concludeth absolutely and vniuersally.

8 The sixt place is Math. 23.2. The Scribes and Pharises sit in Moses chaire: all therefore whatsoeuer they bid you obserue, that obserue and do. Which words I grant must be vnderstood of the Ministers of the Gospel that succeed the Apostles, as wel as of the Pharises that sate in Moses chaire: therefore I answer three things: 1. I mislike it not that he compareth the Priests and Bishops of his Church to the Scribes and Pharises. 2. By Moses chaire is meant neither outward succession, nor iudi­ciall authoritie, but the profession of Moses law. 3.Si quae cūque dixerint nobis ea facere iube­mur, cur alio lo­co Christus ca­uere voluit à fe [...]mento Pha­risaeorum? cur rursum eorum traditiones ex­emplo etiam proprio cōtem­nere docuit? a­liquid ergo do­ctrinae propriae puritati euan­gelij admiscere possunt, in quo non solùm non sunt audiendi, sed sunt etiam refutandi. Id ergo prae cauit Christus ne plebs malis do­centium exem­plis ad contem­ptionem verae doctrinae indu­catur. Nunc er­go quae dixetint nobis Pharisaei, eadem facere iubet Christus, cum super Ca­thediam Mosis federint, hoc est, legem enar­rauerint, docu­crint, proposu­erint. Can. loc. l. 5. c. 4. Our Sauior doth not simply commaund the people to obey the Pharisees in all points of their doctrine, or teach them that their locall suc­cession did priuiledge them from error; but onely that they should not for their euill life be offended at that which they might at any time teach well: because though their life were wicked, yet that which they taught out of Moses chaire, that is to say, according to Moses law, must be followed. Now this was far from enioyning them in all points to do according to the doctrine of the Scribes and Pharises, as I proue by foure reasons: firstIansen. con­cord. euang. cap. 120. Em. Sa. notat. in Math. 23. v. 3. the Popish expositors say, this place bindeth vs not to obey them if they teach that which is euill, for that is to teach a­gainst [Page 76] the chaire. Which exposition granteth we are not bound to heare them in all points without limitation, asEcce sine li­mitatione ali­qua. Martin. Peres. de tradit part. 3. pag. 328. a Popish Bi­shop speaketh with the Iesuite, and supposeth they may teach vntruly in some points. Secondly, if I may refuse them in some points, then hence it followeth vnanswerably, that there is a­nother rule, whereby I may be directed in hearing: for else how should a man be able to distinguish those points wherein he must follow his teachers, from those wherein he must not? Thirdly, the Pharisees taught many errors and blasphemies, bothMath. 5.20. & 25.3. & 23.13. against the law of Moses, andMarc. 14.64. Ioh 7.48. & 8 13. & 9.22.24. & 19.7.15. against the diuinitie of Christ; in which regard our Sauiour bad his disciplesMat. 26.6.12. to beware of the leauen of the Pharises, which was their doctrine. Wherein he had gainsaid himselfe, if by Moses chaire he had meant any thing but the prescript of the law, or by those words had com­maunded vs in all points to do according to the Prelates do­ctrine: for then the Iewes must not haue honored parents, nor loued their enemies, nor beleeued in Christ, because the Phari­ses taught against these things. Lastly,Gloss. in Mat. 23.2 Nicol. Gorr. ibid. A­rias M [...]nt [...]n. elucid. ibid. the Papists themselues expounding the place, write, that to sit in Moses chaire, is to teach according to the doctrine and rule of Moses law, and to com­maund things agreeable thereunto; that is to say, true doctrine, and the same that Moses taught: wherein onely they might be followed, and no further.Lib. 3 in Mat. cap. 23. Ferus saith, that Christs commande­ment, Obserue and do whatsoeuer they bid you, bound them not to obserue all the decrees of the Pharises, but so farre forth as they agreed with the law: in like sort he said to the Apostles and their successors, He that heareth you heareth me, and he that despiseth you despiseth me: but Matthew had set downe before, that he charged them to preach the Gospell; whereby it appeareth, that the Apostles must be heard but so farre forth as they be Apostles, that is, as they do Christs message, and teach the things which Christ com­mandeth; but if they teach other things, or contrary to Christ, then are they no more Apostles, but seducers, and not to be heard. Which exposition of Ferus a Papist, excludeth (you see) the Iesuites collection for the infalliblenesse of all the Prelates doctrine, and giueth the people libertie to examine it by the Gos­pell.

[Page 77]9 Neither did any of the auncient Fathers vnderstand the place otherwise: for Austine inEp. 165. ad Generos. the place alledged, onely af­firmeth two things: first, that in the Church of Rome there had bene a continuall succession of Bishops, from Peter to Anasta­sius who then liued; which he saith, because the Donatist (in his epistle to Generosus) had pretended a certaine succession of Bishops, from Donatus the beginner of that sect: and to satis­fie him, that if succession were to be stood vpon, then there might a succession of better likelihood be brought against him. Secondly he affirmeth, that in all this Romane succession there had bene neuer a Donatist: and though there had, yet should the people of God incurre no danger thereby, because Christ hath forewarned them of euill ouerseers, that they fol­low their teaching and not their doing. In all which discourse what one word is there, whereby it may be gathered that Au­stine thought as the Iesuite doth, that in all points we must do according to the doctrine of the Prelates, or that the Church and Bishops of Rome can erre in nothing? for the succession mentioned, implieth no such matter, for any thing that Austine saith. And the other words, Our Lord hath prouided for his Church, by saying of euill Prelates, Do what they say, but not what they do; can shew no other meaning in him then was in Christ: and how Christ meant them, I haue alreadie set downe; the summe whereof is, that no Christian man for­sake the vnitie of the Church for the Pastors euill life, but that still they heare them and follow them, as long as they teach out of the chaire, that is, according to the doctrine of Moses and Peter, from which the Romish Church is departed long ago. So that those words, Do what they teach, being referred to the former, they sit in Moses chaire, must be expounded ioyntly with them, Do what they teach out of the chaire; which being granted, how followeth it from hence, that therefore the teachers can erre in nothing?

10 The last place is Math. 18.17. If he refuse to heare the Church, let him be vnto thee as a heathen and a publican. Which words, the Iesuite saith, containe a threatning against such as do not in all things follow the Church:Bellarm. de verbo Dei. l. 3. c. 5. Eman. Sa. Not. Mat. 18.17 meaning the Pastors [Page 78] of the Church. Whereunto I answer two things: first it follow­eth not, that the Church cannot erre, because we are bidden to heare it: for so we are commaunded toRom. 13.1. obey magistrates, and yet they may commaund things vnlawfull, andAct. 4.19. Dan. 3.18. & 6.10. in such a case they must not be obeyed. It was a law to the Iewes, thatDeut. 17.8. in matters of weight they should repaire to the Priest, and do ac­cording to that which he should iudge, without declining from it; yet Vriah, and Annas, and Caiaphas, were not of in­fallible iudgement. Therefore the meaning is, that we must o­bediently heare the Church, and yeeld vnto it, not simply in all things, but conditionally, as long as it speaketh things agree­able to the word of God, as was answered to the former pla­ces. Secondly, the things properly which Christ here mentio­neth, and wherein he biddeth vs heare the Church, are not de­terminations of faith, but Church-censures and admonitions: wherein it is cleare, the true Church of Christ may sometime misse it, and be admonished by her children, notwith­standing this threatning of Christ; as whenIoh. 9.3 4. the Iewes ex­communicated him that was borne blind; andNiceph. l. 12. c. 33. the East and West Churches censured one another about the keeping of Easter. ForHieron. com­ment. in Math. c. 16. ignorant Bishops and Elders, sometimes take vp the seueritie of Pharises, condemning the innocent, and acquiting the guiltie. Pope Innocent saith inDecretal. Greg. lib. 5. de sententia ex­com. cap. 28. A nobis est saepe. the Canon law, Gods iudgement alway leaneth vpon the truth, which neither deceiueth vs, nor is de­ceiued it selfe. But the Churches iudgement oftentimes followeth opinion, which many times falleth out both to deceiue vs, and to be deceiued it selfe. Whereby it cometh to passe sometime, that he is loosed in the Church who is bound with God, and he loosed with God who is wrapt in the Churches censure. Vpon which wordsSuper 5. de sententia ex­com. à Nobis. 2. Panormitane writing saith, A generall Councell representing the whole Church, may very well erre in excommunicating him that should not be excommunicate. Whereby we see the Church may erre in her censures, notwithstāding these words of Christ. And if in censures, then let the Iesuit yeeld a sound reason, why not as wel in points of faith? or else confesse the words of Christ to be meant as I haue said.

[Page 79]§. 15. Worthily therefore doth S. Paul call this Church Columna & fir­mamentum veritatis. 1. Tim. 3. the pillar and ground of truth. Also S. Austin in lib. contra Cresc. giueth this generall aduice: Quisquis falli metuit huius obscu­ritate quaestionis, Ecclesiam de illa consulat, quam sine vlla ambiguitate Scrip­tura sancta demonstrat. Whosoeuer is afraid to be deceiued with the obscu­ritie of this question, let him require the iudgement of the Church, which without ambiguitie the holy Scripture doth demonstrate. By which words he sheweth vs, that the way not to be deceiued in an obscure question, is to aske and follow the iudgement of the Church.

The Answer.

1 There is no man denieth but it is a good way not to be deceiued in an obscure question, to aske and follow the iudge­ment of the Church, so it be the true Church, which the Ro­mane companie is not. But yet neither is it the onely way, as I haue touched alreadie; nor if it be, doth it hence follow, that therefore it selfe is the rule and free from all blemish of error, because the ministerie thereof may be a condition subordinate for the obtaining of that which is the rule. AsIoh. 4.29.39. the woman of Samaria was a good meanes to bring her countrimen to Christ that knew him not, and yet their beleefe was not built on her,ver. 42. but on that which she reuealed to them. AndIer. 6.16. God biddeth vs by his Prophet, Stand by the wayes, and behold, and aske for the old way, which is the good way; though in the meane time the persons to be asked are our direction no further then while they point to the old way. And the Prophet biddeth,Hag. 2.12. Aske the Priests concerning the law: and saith,Mal. 2.7. The Priests lips should preserue knowledge, and they should seeke the law at his mouth, for he is the Angell of the Lord of hoasts; yet these Priests many times spake vntruly, being deceiued themselues, and deceiuing others. And so may it happen to the Pastors of the Church.

2 All which notwithstanding, the Church abideth still the same that Saint Paul calleth it, the pillar and ground of truth, in that the truth is no where else to be found. Which that I may shew the beter, it is to be noted, thatIul. Pol. Ono­mast. lib. 8. pag. 454. Scol. Ari­stoph. Nub. Ro­sin. antiq. Rom. l. 8, c. 2. Alex. ab Alexand. geni­al. dierum. l. 6. c. 23. in old time the Gentiles vsed to write their lawes in tables, and so hang them vp on pil­lars of stone, that the people might reade them, as Proclama­tions [Page 80] are nailed to posts in market townes: and somtimePhauorin. & Hesych. Lexic. verbo [...]. they whited the pillar, and so wrote the lawes vpon it.Lexic. decem Rhet. Harpocra­tion saith, they reared vp straight pillars of stone, and so wrote their lawes vpon them. And it was also an ordinary thing that they had other pillars, like the Pasquill in Rome,Eustach. Il. λ. Suid. verbo [...]. whereupon who­soeuer listed hung their Epigrams or libels that they would haue knowne. Now the Apostle describing the Church, like­neth it to one of these pillars, whose vse was no more but to shew that which hung thereon, it selfe not being the law, but that whereupon the law was hung. For so the true faith, written in the tables of the Scripture, whereunto the world will giue no testimonie, is fastened to the Church, as to a stately pillar and strong supporter, that there it may be seene, and holden out vnto vs. Hence the Iesuite can challenge no more but that the Church is vnto vs a witnesse and vpholder of the faith, and alway preserueth it; which we denie not; but in the meane time he forgetteth, that it is one thing to hold out the rule, and ano­ther to be the rule it selfe: and he that saith the Church is the supporter of truth, doth not say withall that the Pastors can ne­uer erre or faile in deliuering any part thereof. The Apostle saith the former, but the Iesuite onely beside the text, affirmeth the latter.

3 This exposition must needs be granted for foure rea­sons: first, it is called the pillar of truth in no other sence thenEph. 5.27. elsewhere it is called glorious, without spot, or blemish, or blame: but it is certaine that the puritie there mentioned, is mingled with some imperfection; therefore it is also certain, this vphol­ding of the truth is not free frō all error. Secondly, Paul in this place, sendeth not Timothy to learne of the Church, which he should do if the Iesuits conceit were sound, butvers. 14.15. wisheth him to teach the Church out of the Scriptures, that so it might be the pillar of truth. Thirdly, that which the Apostle saith in these words, is true of euery particular Church: but of euery particu­lar church it is not true that it cānot erre; for we see they may, as didAct. 20.30. Apoc. 2.4. this of Ephesus, concerning which the Apostle saith here, it is the pillar and ground of truth. Fourthly, if this place proue that the Church cannot erre in any thing, but of it all men [Page 81] must learne the infallible truth: then seeingBellar. de ver­bo Dei. l. 3. c. 5. Greg. de Valēt. cōment. Theo. tom. 3. disp. 1. q. 1. assert. 3. the Papists hold their Prelates and Pastors to be the Church, I demand what is that which must teach them? for the Church doth not, seeing they are the Church themselues?

4 Or if the Iesuite dote vpon his owne exposition, then let him cal to mind how other Papists haue expounded before him,Staphyl. Apol. part. 1. & S [...]apl. his translat. pag 50. who say, The Apostle calleth the Church the pillar and ground of truth; signifying by the word ground, the largenesse of Christendome: by the word pillar, the continuall, smooth, and not interrupted succession of the Apostles and their schollers, vpon whō all truth is builded. Which exposition differing from this of the Iesuites, may giue him occasion to looke better into the text, and at least mistrust his collections therfrom, till he haue con­ferred with his fellowes. For vpon the reckoning it will fall out, that vntill the Friers and Iesuites of late began to hammer the Scriptures, there was neuer any that out of them would de­liuer his conclusion, but the contrary. The Apostles writings are the pillars and supporters of our faith: saithLib. 3. c. 1. Irenaeus. The Gospell is the gound and stay of the Church, saithLib. 3 c. 11. the same Irenaeus. The truth is the pillar and ground of the Church, saithHom. in hunc loc. Chrysostome. The diuine Scriptures must teach who hath the true Church. These are the proofes, these are the foundations, these are the grounds of our cause, saithDe vnit. Eccl. cap. 16. Austin.

5 The words of Austin, alledged by the Iesuite, are good: but they had bene better if he had not left out the beginning, for thus they lie:Contra. Cres­con. gram. lib. 1. cap. 33. For somuch as the holy Scripture cannot deceiue vs, let him who feareth lest the obscuritie of this question (concer­ning the baptisme of the Donatists) should deceiue him, enquire that Churches iudgment of it, which the holy Scripture without all doubtfulnes doth demōstrate. Wherin Aust. saith not the church is the rule, or the Church cannot erre; but onely as the Iesuite himselfe noteth, that the iudgement therof should be inquired. His meaning is, that in the question of rebaptizing, because in Cresconius his suppositiō, the Scripture said nothing of it, such as were doubtful might ask the iudgmēt of the true Church, & there they should learn Cresconius to be in an error. Wherein the Iesuit shal find vs to consent with Austin: for doth he think [Page 82] we allow not the Church her ministery? or that we silence her from bearing witnesse to the truth? or that we turne away the people from going and enquiring to her? Nay rather we aduise all people, desirous of the truth, to follow Austins counsell, howsoeuer such as the Iesuite is, to make vs odious, giue out the contrary. For, Austin first attributeth the perfection of truth to the Scripture onely. Secondly, then he al­loweth vs to go to no Church but that which from the Scrip­ture is demonstrated to be a true Church. Thirdly, he saith neuer a word that the Church should be the rule, or free from all error; but onely that they should enquire her iudge­ment, which in that questiō, at that time, he knew to be sound: though possible he were not ignorant thatEuseb. hist. l. 7. c. 5. [...], &c. many famous Churches formerly had not bene so, but had decreed the very error that he now confuted. Lastly,Aduer. Cresc. l. 2. c. 21. within fiue leaues of the place alledged he hath these words: The Church is subiect to Christ, and therefore may not preferre her selfe before him: for he alway iudgeth rightly, but Ecclesiasticall iudges, being but men, for the most part are deceiued. Let the Iesuit yeeld vs thus much, and he shall find himselfe a great deale short of that he recko­neth for the certaintie of his Churches teaching, and that Au­stin maketh not the Church the rule, as he would haue it, but a meanes to direct vs, in things obscure, by the Scriptures; whose iudgement is to be followed vpon their authoritie, and onely so long as she determineth according to them. Which point I feare the Iesuite will mislike.

6 Yet thus the Church it selfe teacheth vs. For what Bi­shops, what Pastors, what Councels, what men, what Churches haue not erred, thoughMal. 2.7. Eph. 4 11. Heb. 13.17. God haue bidden vs enquire their iudgement and seek vnto them? The Papists will say, particular Churches may erre; but how did the Councels of Ephesus, Seleucia, and Remino misse it,The Bishops at Ephesus were 132. at Selcu­leucia 16 [...]. at Ariminum 400 whereof aboue 300. were Catholicke Bishops. where the flower of all the Christian Pastours of the world were assembled? whereofDial. aduer. Lucifer. Ie­rome complained, The whole world groned and wondred to see it selfe Arrian. Which imperfection hath hung so fast vpon all Councels and Churches, thatEp. ad Proco. Nazianzen writing to a friend of his, saith, He neuer saw any councel haue a good end. AndAdu. profan [...] nou. c. 4. Vin­centius [Page 83] confesseth, that not onely some portion of the Church, but the whole Church it selfe is blotted with some new contagion. So that the very Papists themselues, some of them, conuinced by experience and the Churches owne confession, are driuen in the point to come home vnto vs. For thus writethTurrecrem. sum. de. Eccl l. 2 c. 91. & l. 3. c. 60 a learned Cardinall: That which we say, the Church cannot erre in faith or manners, must thus be taken, according to the doctrine of the fathers, that God doth so assist his Church to the end of the world, that the true faith shall neuer faile out of the same. For, to the worlds end, there shall be no time wherein some, though not all, shall not haue true faith working by loue. Doth not the Iesuite see here, that though all of them lay downe the conclusion, that the Church cannot erre, yet some of them expound it so that they come roundly home to vs, and do as good as deny it againe? There­fore let the Iesuite iarre no more about this matter, but submit himselfe to the Cardinals exposition: and so we will both sit down friendly together at his feete, awaiting till either he, or some other speake Protestant againe, and so agree vs in the rest of the questions that are depending.

§. 16. The first condition therefore of the rule of faith, to wit, to be infal­lible, agreeth to the teaching of the Church. Now that the doctrine and tea­ching of the Church hath the other conditions, to wit, that it is such as may be easily knowne to all sorts of men, and such as may vniuersally teach them in all points, will easily be seene after I shall set downe and proue that this Church is alway visible: and further what particular companie of men be those which be this true Church. For hauing by this meanes assigned a parti­cular companie of men, who according as I haue proued, are in all points taught by the holy Ghost, and are by God his appointment, in stead of Christ, in all points to teach vs the infallible truth, there will no doubt remaine, but that their teaching is such as may be vnderstood of all (since they are liuing men, that can conforme their teaching to the capacitie of all sorts:) and such as may sufficiently in all points instruct vs in the right faith, that the appoint­ment and ordinance of God, by which, as I haue proued, they are ordained to teach vs in all points, may not be in vaine and frustrate of the effect inten­ded by him. Let vs therefore first see whether the Church or companie of faithfull men, of which I haue alreadie spoken, be alway visible or not.

The Answer.

1 The first condition of the rule of faith, to be infallible, agreeeth not to the teaching of the Church: because the Ie­suite by the Church meanethSee Digress. 16. nu. 4 onely the Pope, and all Papists hold,Propterea e­nim sedes Apostolica, seu Ro­mana Ecclesia infallibilis dici­tur, quia is qui prae est illi, authori­tatē habet per se infallibilem. Gr. de Val. comment. Theol tom. 3. p. 247. D. the infalliblnes therof consists in his authority that cānot erre, and nothing else. Neither can he assigne any company or state of men, whereby she may be supposed to manifest her teaching, but the same may be subiect to error, and in expe­rience hath erred; as we see in Councels, and Doctors, and all other meanes which she hath vsed in teaching vs, except that of the Scriptures onely, as I haue shewed.

2 Next, though it were granted to be infallible, and the next also yeelded, which the Iesuite now beginneth to take so much paines to proue, that it were both easie to be knowne, and could teach vs vniuersally in all points; yet were it not proued thereby to be the rule; because there is more required to the rule then this, as I haue shewed: and this it borroweth from the Scripture, as the Moone doth her light from the Sun: which sheweth, against all exception, that the Scripture it selfe is the rule, and of greater authoritie then the Church, in that these things are originally in the Scripture, from whence the Church but borroweth whatsoeuer she partaketh thereof, thoughIgitur quic­quid habet bo­ni a [...] perficit Scriptura, quic­quid pleni ac solidi, id habet ab Ecclesia quae implet eum qui implet omnia. pag. 434. Eccle­sia, a [...]unt, cōsti­tuta est vt terti­monium exhi­beat diuinis li­bris. quis hoc ferat [...] pag 440. Tho. Bozius de signis Ecc. tom. 2. l. 16. c. vlt. such as the Iesuite is, can ill digest this saying.

3 And to set on foote the question of the visiblenesse of the Church for the prouing hereof, me thinketh is game faire and farre off. For when he hath assigned a state of the Church per­petuall, visible, which he can neuer do: yet will there remaine a doubt, whether all the teaching thereof haue the conditions mentioned. For this visible cōpany, though liuing men that can conforme their teaching to the capacity of al sorts, may yet be sub­iect to error, or want immediate authority to assure mens con­sciences, but what it borroweth frō the Scriptures: or may haue commssion to teach no further then is written: or may ouer see now and then some points of faith which the holy Ghost tea­cheth, as well as it doth some points of manners: in which cases who seeth not that it may both faile in teaching some truths [Page 85] sometime, and the best teaching will not be so easie or certaine to vnderstand and beleeue, as the Iesuite pretendeth. So that the visibilitie of the Church argueth the easinesse and vniuer­salitie thereof in teaching but sortly; and were a question not greatly needfull for this place, but that Papists haue a hu­mor to be discoursing thereof, and loue to make their people beleeue it troubleth vs ill: asVpon 1. Tom. 3 15. the Rhemists say, This place pin­cheth all heretickes wonderfully: and e Gregory of Valence,Comment. Theolog. Tom. 3. pag. 142. The propertie of the Church to be alway visible, maketh heretickes in ill case. And therefore let him go on, and see what he will make of it, and alway marke his reach, that still he pleadeth for the Ro­mane Church; shewing hereby the vnhappie condition wher­in it standeth, that at euerie triall passing betweene vs, her mi­serable children are enforced to beg from doore to doore: Of your charitie giue our mother leaue to be iudge herselfe in the triall, that she be not ouerthrowne.

§. 17. This question I decide by this onely conclusion, that the Church of Christ must needs alwayes be from Christ his time to the end of the world, and being, it must needs be alwayes visible. This conclusion hath two parts. The first whereof, to wit, that Christ his true Church must be alwayes with­out interruption to the end of the world, needeth no other proofe then those promises of our Sauiour before mentioned; wherein is declared, that Christ and his holy Spirit shall be with his Church continually vnto the worlds end. Matth. vlt. Omnibus diebus vsque ad consummationem seculi: which promise is not fulfilled vnlesse the Church without interruption be continually all the dayes vntill the end of the world. For if the Church for anie time, dayes, or moneths, or yeares, do ceasse to be, for those yeares, moneths, and dayes, Christ cannot be said to be with the Church, & consequently cannot be truly said to haue fulfilled the promise wherein he said he will be with the Church all the dayes vnto the end of the world.

The Answer.

1 The first part of this conclusion, with the confirmation thereof, might well haue bene spared. For we confesse the Church neuer ceasseth to be, but continueth alwayes without [Page 86] interruption to the worlds end: and against all Papists what­soeuer we make it good, that the very faith we now professe hath successiuely continued in all ages since Christ, and was ne­uer interrupted so much as one yeare, moneth, or day: and con­fesseDan. 7.27. Psal. 102.26. Mat. 16.18. Luc. 1.33. the contrary were sufficient to proue vs no part of the Church of God: yet the Iesuite, you see, very soberly standeth vpon the matter, shewing that the Church cannot be extin­guished; which is a tricke of his owne, thereby to make his friend beleeue that we thinke it may. SoAnn. vpon 1. Tim. 3 15. & Ap. 12 6. the Rhemists write as if we held it is fallen from Christ these many ages, being knowne neither to friend nor foe. And ReinoldsCaluinoture. l. 1. c. 10. p. 106. & 107 Lutheranide toto orbe terrarum Ec­clesiā periisse mentiuntur. Posseu. bibl. se­lect. l. 6. c. 4. p. 445. reports we should say, The Church of Christ was vtterly fallen for a thousand yeares to­gether: yea all that time there was no Church at all: whereas we hold the very contrary. And if our testy aduersaries will not be satisfied with this our profession, but continue their ordi­narie practise in charging vs with opinions which we neuer held, then let them hearken whatBellarmin de Eccl. mil. lib. 3. cap. 13. a friend of their own telleth them: They do but trifle away the time, which stand prouing that the Church cannot absolutely faile, because the Protestants grant it cannot. The question therefore is onely of the outward state of the Church, whether it be alway visible to the world or not; that in euery age those congregations may euidently be dis­cerned and pointed to, which are the true Church? for we say not. Wherein though the Iesuite will reason against vs in the sections following, and the Papists generally censure vs; yet the truth is, themselues, when the matter cometh to a iust triall, in effect say as much as we, and the very same of their Church that we do of ours, but that of verie frowardnesse they will not receiue the word inuisible.

Digression. 17. Wherein it is shewed in what manner the Church is said to be inuisible: and that the Papists say no lesse concer­ning this matter then we do.

2 Indeed they set downe enough in the question,Bellar. de Ec­cl. l. 3. c. 13. that God hath at all times a Church consisting not of a few people, but [Page 87] a great multitude, as conspicuous as any earthly kingdome: Idem de Ro. Pout. l. 4. c. 4. part whereof, and alwaies the head, shall be visible at Rome, and the rest of it wheresoeuer, is visibly subiect to the Bishop of Rome: andGreg. de Va­lent. tom. 3. p. 142. C [...]ster. Enchitid. c. 2. Bell. de Eccl. l. 3 c. 2. § At (que) hoc interest. that this company perpetually holdeth a visible succession of Pastors and people as sensibly as any other societie of men, so that at any time one may point with his finger and say, this is the Church: Rhem. vpon Act. 11.24. of the Pro­testants inuisible Church they heare not one word. Thus they en­large their sence when they will set forth their wealth to be­guile the poore widow; whereas at other times they are con­tent to let downe a great deale of this reckoning, and to con­fesse as much of their owne Church as we say of ours.

3 For when we say the Church is sometime inuisible, the meaning is not, that it is extinguished, or that it is alway inui­sible, or that none of the faithfull can see any part thereof, or that it is as much hidden from the faithfull as it is from the world: but we meane three other things. First, although it abide alwayes vpon the earth, holding the whole faith without change, and containing a certain number that constantly pro­fesse it: yet this number may be very small, and their profes­sion so secret among themselues, that the world and such as loue not the truth, shall not see them, they remaining so hidden as if they were not at all. This point concerning the smalnes of the number, is confessed byAlexan. part. 3. qu. vlt. nu. 5. art. 2. Dur. ra­tion. l. 6. c. 72. nu. 25. Panorm. de elect. & e­lecti potest. c. significasti. Tur recrem. de Cō ­secr. d. 2. semel Christus. nu. 4. thē that hold that about the time of Christs passion, the true faith remained in none but onely the virgin Mary: and byRefert Fr. Suarez tom. 2. dif [...]. 54. sect. 6. pag. 649. such Catholicke writers as say, that in the times of Antichrist, the true faith shall perish throughout the whole world. And the secretnesse of their profession is acknowledged by Pererius the Iesuite, whoIn Daniel. pag. 714. writeth, that in the time of Anti­christ there shall be no sacrament in publick places, neither shall any publicke honour be giuen it, but priuately and priuily shall it be kept and honored. And Ouandus the Frier,Breuiloqu. in 4. Sent d. 18. prop. 3. p. 602. who thinketh the Masse at that time shal be celebrated but in very few places, so that it shall seeme to be ceassed. Secondly, all the externall gouerne­ment thereof may come to decay, in that the locall and perso­nall succession of the Pastors may be interrupted, the disci­pline hindered, the preachers scattered, and all the outward exercise of gouernment and religion suspended: whereby it [Page 88] shall come to passe that in all the world you cannot see any one particular Church publickly professing the true faith whereto you may safely ioyne your selfe; by reason persecution and heresies shall haue ouerflowed all Churches asGen. 7.18. Noes floud did the world, or obscured their light as the Sun is eclip­sed, or corrupted the sinceritie of religion, as a leprosie or scab sometime groweth ouer the whole body of man, and hideth euery member, till by little and little it fall off againe. Thus, in effect, say the Papists. AcostaDe Temp. Nouiss. l. 2. c. 15. saith, All the light and reputa­tion of Ecclesiasticall order lieth worne out and buried in the time of Antichrist: the Priests lamenting, the Church doores destroy­ed, the altars forsaken, the Church empty, because there are none to come to the Lambes solemnitie. AndVpon 2. The. 2 3. the Rhemists: It is verie like (be it spoken vnder the correction of Gods Church and all lear­ned Catholickes) that this great defection or reuolt shall not be one­ly from the Romane Empire, but specially from the Roman Church, and withall from most points of Christian religion. For that neare to the time of Antichrist, and the consummation of the world, there is like to be a great reuolt of kingdomes, people, and Prouinces, frō the externall open obedience and communion thereof. For the few dayes of Antichrists reigne, the externall state of the Romane Church, and publicke intercourse of the faithful with the same, may ceasse. Aquipontan. contra S [...]hn. de Antich. pag. 23. Tho. Boz. de Sign. Eccl tom. 3 l. 24 cap. 9.10 Others thinke, that then the sacrifice of the Eucharist shall be taken away: AndDom. à Soto. 4. d. 46. qu 1. art. 1. some affirme, The departure and reuolt of the whole world frō the sea of Rome shall be a signe of the end of the world; the faith being extinguished by reason of this reuolt. Third­ly,Apo. 13. & 17. that which the world and the kingdomes thereof follow­eth as the Church, may fall out to be the synagogue of Anti­christ, whose doctrine is poyson, whose Pastours be Wolues in sheepes clothing, and whose people be the bastards of the whore of Babylon: that none can discerne the true beleeuers but such as are specially enlightened by Gods Spirit therunto. Thus writeth Gregorie of Valence: When we say the Church is alway cōspicuous, Annal. fid. l 6. c. 4 & cōment. Theol. tom. 3. pag. 145. saith he, this must not be taken as if we thought it might at euery season be discerned alike easily. For we know that sometimes it is so tossed with the waues of errors, schismes, and persecutions, that to such as are vnskilfull & do not discreetly [Page 89] enough weigh the circumstances of times and things, it shall be very hard to be knowne. Which then specially fell out, what time the fals­hood of the Arrians bare rule almost ouer all the world: therefore we denie not but that it will be harder to discerne the Church at some times then at other some: yet this we auouch, that it alway might be discerned by such as could wisely esteeme things. To the same effectRelect. con­tro [...]. 1. q 3 pag. 30. writeth D. Stapleton.

4 Whereby it appeareth, that if our aduersaries would set contention aside, the matter of the visible and inuisible Church were at an end: for themselues thinke it may be driuen into the same straits that we complaine of, as will appeare by exami­ning the places alledged. And no doubt they could haue bene contented to haue called it the inuisible Church too, as we do, bu [...] that, as in all other matters, so in this, it was their lucke to come after vs, and we by euill hap vsed the terme before them, and so matredSee Rhem. vpon 1. Tim. 6.20. & 2. Tim. 1.13. the Catholicke phrase, that now it cannot relish in their mouthes. But in the meane time let the Iesuite speake indifferently, what fault we haue made that our Church must be condemned for no Church, because it was sometime obscu­red; and yet his be the Romane Catholicke Church, though it be subiect to the very same inconueniences? For though he say, their Church is neuer thus obscured but in the times of Anti­christ, yet this granteth as much as we say, that it may be hid­den: and then we reply, that all those dayes of the Churches inuisibilitie, were the dayes of Antichrist.

§. 18. The second part, to wit, that Christs Church must as long as it is, be alwayes visible, I proue. First because Christ our Sauiour ordained this his Church to be the light of the world, according to these words Matth. 5. Vos est is lux mundi, and to be a rule or meane by which all men at all times may come to an entire and infallible knowledge of the true faith, as hath bene al­readie proued: but how can it be the light of the world, if it selfe be inuisi­ble? or how can it be a meane by which at all times the infallible truth in all points of faith should be made knowne to all sorts of men, if it selfe at anie time could not be knowne of men? Or if you say, that sometime it could nei­ther it selfe be knowne, nor be a meanes by which the true faith might be made knowne; then since (as I proued) it is a necessarie meanes, and so ne­cessarie that without it, according to the ordinarie course, there is not suffi­cient [Page 90] meanes to instruct all men infallibly in al points of faith, then, I say, men that liued at that time wanted necessarie meanes whereby they might attaine to the knowledge of true faith; and consequently whereby they might come to saluation. Which if it were so, how is it vniuersally true, that Deus vult omnes homines saluos fieri, & ad agnitionem veritatis venire. 1. Tim. 2. God would haue all men saued, and to come to the knowledge of true faith, and there­by, by degrees to saluation? For without these meanes prouided, he knoweth it impossible for them to attaine to saluation; and knowing it impossible, he cannot be said to will it, since no wise man willeth that which he knoweth im­possible: and much lesse almightie God whose wisedome is infinite, & whose will is alway ioyfully ioyned with some worke or effect by which that which he willeth, at least, is made possible to be done.

The Answer.

1 Here the Iesuit hath laid downe two arguments to proue the Church to be alwayes visible: the first is, because our Saui­our ordained it to be the light of the world, and nothing can be such a light which it selfe is inuisible. Thus it must be concluded.

That which Christ ordained to be the light of the world, is alway visible.

But Christ ordained the Church to be the light of the world, Math. 5.14.

Ergo the Church is alway visible.

In which argument neither of the parts are true. For first it is not true, that euery light is alway visible: so that granting the Church to be the light of the world, which it is, yet is it not proued thereby to be alway visible for two causes. First becauseGen. 1.16. Psal. 136.8. the Sunne and Moone were ordained to be great lights, for the gouerning of day and night, and yet we see them darke­ned, and suffer strange eclipses. So the Church, though it be ordained to enlighten the world by ministring the doctrine of the Scriptures, sometime may faile out of mens sight, as1. Reg. 19.10. in the dayes of Elias. ThereforeApo. 12.1.5.6. it is compared to a woman, which one while is as visible as any thing can be, clothed with the Sunne, the Moone vnder her feete, and vpon her head a crowne of twelue starres; and yet at another time she is driuen into the wildernesse, out of the sight of men, yea taken vp as it were into heauen, there to abide 1260. dayes. And concerning [Page 91] the Pastors,Micah 3.6. the Prophet threatneth, that Night shall be to the people for a vision, and darknesse for a diuination: the Sunne shall go downe vpon the Prophets, and the day shall be darke ouer them. Secondly, though it be a light, yet such as walk in darknes, and loue it better then the light, because their deeds are euill, and know not the seruants of the light, do not alwayes see it, but want either will or eyes thereto, as2. Reg. 6 16. the king of Arams souldi­ers saw not the mountaine full of horses and chariots of fire that were round about Elisha, nor knew that they were in the mid­dest of Samaria till their eyes were opened; or possible with the mist of their owne errors, or smoke of persecution they may obscure it: according to that of the Reuelation,Apoc. 9.1. where it is shewed, that a starre falling from heauen, the bottomlesse pit was opened, and there arose out of it a smoke, wherewith the Sunne and the aire was darkened. So Saint AustineEp. 80. ad He­sych. prope fin. & epist. 48. ad Vincent. speaketh, When the Sunne shall he darkened, and the Moone shal not giue her light, and the starres shall fall from heauen, then the Church shall not ap­peare, by reason vngodly persecutors shall rage out of measure.

2 So then where the Church is called a light, the meaning is not that it is alway visible, or that the externall appearance thereof is plaine to euery eye, and at all times; for thus the Pa­pists grant their owne Church is not visible: but that as the Sunne, so it hath in it selfe all light of truth and glorie, whereby the children of God are enlightned, and the darke wayes of the vngodly detected: and except heresies or persecutions come betweene, this inward light doth also shew it selfe forth to the world by outward profession and gouernment, so as no tempo­rall state is more glorious or conspicuous. Which difference betweene the inward and outward light, being rightly expoun­ded and obserued, the Iesuite may find how it may be the light of the world, though sometime by eclipse it become inuisible: for at all times, and to all men, and of it owne nature, it is not so.

3 Next, the other proposition faileth likewise: for though the light of the Church be graunted, yet it is not true that Christ our Sauiour ordained it to be alwayes the light of the world, according to these words, Math. 5. Ʋos estis lux mundi, You are the light of the world: for those words were spoken by Christ [Page 92] to his disciples; and his purpose therein was not to teach what the state of the Church should alway be, but to prouoke them to constancie and holinesse, forsomuch as they should be in e­uery mans eye, and therefore if they chanced to do otherwise then well, it could be concealed no more then the light of the Sunne. Now this is nothing to the Churches visiblenesse. For the Apostles being set ouer all the world, to enlighten it with their teaching as it were Sunne, might be in the view thereof, and yet the Church afterward, with the Pastors therein, be suppressed from the sight of her enemies. This therefore is a common error of the Papists, that whatsoeuer things in the Scriptures are personally affirmed of some particular times and persons, they will stretch generally to all.

4 His second argument to proue the Church alway vi­sible, is, because Christ ordained it to be a rule or meanes, by which men may come to knowledge of the faith: wherein he beggeth the question, or asRat. 9. Campian the Iesuite telleth vs,Eccum quos gyros, quas ro­tas fabricat. Turneth the wheele. For being to proue that the Church is the rule of faith,§ 16. he said he would do it, by shewing the teaching thereof to be infallibly easie and vniuersall; and this he would do by pro­uing it to be alway visible: and now he saith it is visible, because it is the rule or meanes whereby to finde the truth: which is the question, and would not haue bin assumed, but proued. Neuer­thelesse his reason shal be examined and considered of: for thus it standeth:

That which Christ appointed to be the rule whereby all men at all times may come to the true faith, must be alway visible to all sorts of men.

But Christ appointed the Church to be the rule whereby all men at all times may come to the true faith.

Ergo the Church must be alway visible to all sorts of men.

This argument is faultie two wayes: first in the assumption: for the Church is not this rule, asDigr. 3. & § 14 per totum. I haue shewed at large: nei­ther hath the Iesuite alreadie proued it, but onely said it, as here he beggeth it to proue that which before he brought to proue this.

5 But yet it is a subordinate meanes for the bringing men [Page 93] to saluation, in that God teacheth his elect by the ministerie thereof;Ad ipsam sa­lutem ac aeter­nam vitam ne­mo peruenit nisi qui habet caput Christū: habere autem caput Christū nemo poterit, nisi qui in eius corpore fuerit, quod est eccle­sia. Aug. de vnit. eccl. c. 16. neither can any man be made the child of God, ex­cept first he be conceiued in the wombe of the Church. But hence it followeth not, that the Church is therefore visible or knowne to all sorts of men, because visiblenesse and inuisiblenesse are but differences of the Catholicke Churches outward state here vpon earth: and the elect may partake her ministery in ei­ther of these estates, that is to say, he may be effectually ioyned to the Catholicke Church, though it do not visibly appeare in outward shew, by the ditection of Gods word and spirit, and by the teaching of a few faithful Christians that lie hid in the world as wheate doth in his chaffe; and so consequently Gods elect neuer want necessary meanes of knowledge & saluation, because some part of the Church or other, first or last, though hidden from the world, is manifested to them.

6 As for the reprobate, I grant that many times the Church is neither knowne to them, nor yeeldeth them any meanes whereby the faith may be knowne. And I adde further, that this is Gods very ordinance whereby he vseth to punish their obstinacie. For as sometimeEsa. 6.9. Ioh. 12.40. he taketh away their heart, and sometime2. Thess. 2.11. giueth them ouer to strong delusions to beleeue lies: so sometime he sends Amos 8.12. a famine of the word of God, that they shall wander from sea to sea, and from the North to the East, they shall runne to and fro to seeke the word of the Lord, and shall not find it: and sometimeApoca. 2.5. compared with 1.20. taketh away the candlesticke, which is the visible Church, as I haue tou­ched§ 3. nu. 2. before. All which notwithstanding, it is true that God would haue all men saued, and come to the knowledge of the true faith. This I say is true, not vniuersally in euery sence, but as the Apostle meant it, whose sence is declared byEnchir. c. 103. & cont. Iulian. l. 4. c 8. & de praedest sanct. c. 8. & de cor­rept. & grat. c. 14 Austine thus: No man is saued but whom he will saue: not that there is no man whom he would not haue saued, but that none is saued but whom he wil­leth, and therefore is to be intreated that he would, because what he willeth, of necessitie must be done. And byDe incarnat. & grat. c. 31. Fulgentius thus: By all these men whom God would haue come to saluation, is meant not altogether all mankind, but the vniuersitie of all that shal be sa­ued: who therefore are called All men, because them all the good­nesse of God saueth out of the number of All: and that out of euery [Page 94] nation, condition, age, language and prouince. The same exposition is also giuen byAug. vbi supra. Haymo & An­selm in 1. Tim. 2 Mag. 1. d. 46. others, and commended byAlliac. c. 1. q. 14. art. 1. ad 1. pag. 206. Durand. 1. d. 46. qu. 1. ad 2. p. 134. Greg. de Valent. tom. 1. p. 325. & tom. 2 p. 894 Biel. lect. 68. lit. f. pa. 189. Vocabul. theol. verbo voluntas Dei anteced. Greg. Arimin. 1. d. 40. art. 2. ad 4. learned Papists. But Thomas preferreth it before all others, andLect. 1. in 2. c. 1. ep. ad Timot. saith, it agreeth best with the Apostles intent. And Emmanuel Sa is of the same mind, God (saithNotat. in 1. Tim. 2 4 he) would all men be saued: he would All men, that is All kind of men, not euery man: for if he would absolutely, then he would do it. Which being so, the Iesuite may see there is no such necessitie that God should prouide the meanes of a visible Church to instruct all men vniuersally, forasmuch as he neuer willed absolutely that all men vniuersally should be saued, but as Saint AustineEp. 107. ad Vi­tal. post mediū. speaketh, It is euen by children manifest that many be not saued, not because themselues, but because God will not, confuting the contrary as Pelagianisme. And it is no absurditie to say of such, that they wanted,Mat. 10.5 Act. 14.16. & 16.6. & 17.30. through Gods iudgement, many times secret, but alway iust,Rom. 1.16. 1. Cor. 1.21. Rom. 10.14. Act. 2.47. necessarie meanes whereby they should attaine to faith and saluation: God willing the meanes no otherwise then he doth the end, that is, by no abso­lute will formally abiding in himselfe, but onely conditionally. Whereas his will concerning the elect, being his absolute pur­pose to giue them eternall life, is alway ioyned with such works as make it not onely possible or conditionall, but also certaine to be effected. And if nothing else can teach the Iesuite thus much, yet he might haue learned it of his owne words. For if God will nothing which he knoweth impossible; then doth he not will the saluation of such as he knoweth to beRom. 9.22. 1. Pet. 2.8. Iude vers. 4. the vessels of wrath, prepared to destruction. And if the Iesuite thinke yet to answer and vnfold the matter by applyingMagist. 1. d. 46 & 47. & ibi Sco­last. communi­ter omnes. Da­mascen. l. 2. or­thod. fid. c. 29. the schoole distin­ction of will antecedent and consequent, then let him open his eyes and consider that this Antecedent will, taking it asVoluntas Dei antecedens est qua dat alicui naturalia, vel a­liqua bona an­tecedentia qui­bus potest ali­quid consequi. Ockā. & Came­rac. 1. q. 14. art. 1. and so the rest. it is described,Quod vult Deus voluntate antecedente solùm, non sim­pliciter vult. Dur. 1.46.1.2. neither is any will simply, properly and formally, as the Apostle saith God willeth, in the place alledged: neither doth it necessarily include the certaine publishing of the Gos­pell or reuelation of the Church. ButInterna vo­catio Gentibus nunquā defuit: nam iuxta opi­nionem Scoti, per opera moraliter bona, & per influxum naturae communem potuissent gratiam Dei efficacem promereri de congruo. Primò habuerunt lumen naturae, deinde in illis erat etiam voluntas aliquo modo propensa ad honesta. Ad gratiam efficacem prouocantia haec sunt praesidia: moraliter o­pera bona, studia, conatus honesti, studiam legendi & audiendi, precationes, cleemosynae, iciunia: hisce natuae, virtutis, ac gratuitorum Dei bonorum adminiculis, si vsi fuissent Gentiles, absque dubio Deus omnes cum Cornelio ad notitiam fidei, gratiam efficacem, & reliqua dona necessaria ad salutem per­duxisset. Ioan. Paul. Wind. de efficac. mortis Christi. pag. 173. Syllog. Gods will whereby he would all men to be saued, which the Papists call his Antecedent will, bindeth him to no more then for example, he did to the Gentiles. But his willing the Gentiles to be saued was such, that yet he prouided not the meanes of the visible Church to instruct them. Therefore his willing all men to be saued, is such, that yet it bindeth him not to pro­uide the meanes of the visible Church to instruct them. there may be such a will where these things are not so manifested; and consequently God may will their saluation and faith by antecedence, though he prouide not that they haue these meanes, but know they shal not attaine saluation, as we see in the Gentiles, who so farre [Page 95] as we know, had not the outward calling or meanes of the Church and Gospell.

§. 19. Secondly, if the vniuersall Church were inuisible and such as could no way be knowne, then the vniuersall Church should faile to professe out­wardly that faith which in heart it did beleeue. For if it did outwardly pro­fesse, how should it not by this profession be made visible and knowne? But if the vniuersall Church should faile to professe the faith, hell gates should mightily preuaile against it, contrarie to Christ his promise Matth. 16. Portae inferi non praeualebunt aduersus eam For were it not a mighty preuailing, that the whole Church should faile in a thing so necessary to saluation as we know outward profession of the faith to be, both by that of our Sauiour Matth. 10. Qui negauerit me coram hominibus, ego negabo illum coram Patre meo: and by that, Qui me erubuerit, & meos sermones, hunc filius hominis erubescet, Luc. 9. He that shall be ashamed of me, and of my words, him the sonne of man will be ashamed of. And by that of S. Paul, Corde creditur ad iustitiam, ore fit con­fessio ad salutem, Rom. 10 Which place learned men interpret to signifie, that profession of faith is necessarie to saluation.

The Answer.

1 The Church, according to the texts alledged, neither faileth to professe outwardly the faith which in heart it belee­ueth, nor yet is made visible and knowne to all by this profes­sion. The reason is, because the children of the Church profes­sing among themselues, when persecution will not suffer them to do it openly, this is outward profession, and satisfieth the Scripture alledged: which requireth no more at our hand, but first that we professe openly to the world, as long as the same will suffer vs, and be readie to seale the faith thus professed with our bloud, when by necessary circumstance of time and [Page 96] place, we shall be called thereunto. Secondly, that when perse­cution or any other impediment hindereth vs from this, yet we professe one to another, and maintaine the faith, wheresoeuer or how few soeuer we be together. Which latter degree of confessing, of the beleeuers among themselues, first is outward, in that it is a sensible exercise of that which the heart beleeueth, and so many as liue together know one another thereby. Next the Scripture requireth no more; for our SauiourMat. 10.23. biddeth, when they persecute vs in one citie, flie to another, andApoc. 12.6.14 promiseth to prepare a place in the wildernesse, where he will feed the woman, which signifieth the Church, and keepe her from the presence of the Serpent: which cannot be but by leauing the open con­fession which all men see, and flying to that which is priuately outward among themselues. And lastly it is not sufficient to make the Church visible to all: for there was a Church in Israel of seuen thousand that neuer bowed the knee to Baal 1. Reg. 19.10.18. Rom. 10.3., yet were they not made knowne by this profession. And1. Cor. 10.6.11 the things that befell the Israelites, are examples to shew what may befall vs. Neither doth the Iesuite and his company discouer themselues by their outward profession in all places where they are re­strained; would the profession and practise of other matters did not discouer them more. But as the Sunne which neuer cea­seth to yeeld forth light, but alwayes shineth aboue, though some thing coming betweene sometime intercept the light from vs, or men be blind, and cannot see it: or as a house shut vp and restrained, that the persons therein cannot come abroade, nor the towne see that which the family doeth within: so the Church neuer ceasseth to professe and make her faith knowne to some, though she do it not to othersome, and some haue no eyes to see it.

§. 20. Thirdly, if the Church were not visible, we could not fulfill the cō ­mandement of our Sauiour, Dic Ecclesiae, Matth. 18. For how can we tell the Church anie thing, when we cannot tell where to seeke it; neither if we meete it by chance, could we know which is it?

The Answer.

1 We do not hold, as the Iesuite vseth to speake in all this question, the vniuersall Church is inuisible, such as can no way be knowne: we cannot tell where to seeke it, neither if we meete it by chance, can we know which is it: it may ceasse to be: these are shadowes of his owne making, and confuting them, he struggleth with a cloudPalaeph. de fab. Scholiast. Hom. Il. α. like Ixion, and begetteth a monster, and committethPrimum viti [...] sciomachia est, quae auras & vmbras magno conatu diuer­berat. Camp. rat. 9. that fault which the Papists so importunately charge vs withal. But let our position be faithfully deliuered, asDigress. 17. nu. 3. I haue laid it downe; that the Church may be hid, or become inuisible sometime, so that the world cannot see it, and the state thereof is not alway so conspicuous, that it shall make any open shew in the sight of men.

2 Against this there is nothing in the words of Christ, Tell the Church. For this commandement onely concerneth the children of the Church, liuing within any part of the same where Ecclesiasticall discipline is exercised, and not the world that hateth it and despiseth Christian gouernement. Which sheweth, that how visible soeuer it be, yet by vertue of these words it is so to no more but to the professors that liue in it, because to them and to no more the order is giuen Tell the Church. Besides, this speech is like that ofCap. 2. v. [...]. Malachie, The Priests lips shall preserue knowledge, and the people shall seeke the law at his mouth: whereas notwithstandingMat. 5.21. & inde. Ioh. 11.50. sometime they had no Priest to aske, and f otherwhiles such as they had wanted knowledge, and deliuered that which was not law. But the meaning was, that this order should be obserued for the peo­ples instruction to preserue them in obedience if they did not fall from it. So, to tell the Church, is a rule prescribed to be vsed when the Church enioyeth her libertie and outward gouerne­ment; but when the externall state thereof, and publicke enter­course of the faithfull with the same shal ceasse; when the com­munion of the faithfull shall be in secret, and all Ecclesiasticall order lie buried, the altars forsaken, the Church emptie; then it bindeth not, because the meanes faile. Neither doth it imply any such perpetuall visiblenesse as the Iesuite would tie the [Page 98] Church to. For it was a law, that men should come to Ierusalem and worship there, yet this implied not any perpetuall glorie to that citie: it was also a law, that euery male child should be cir­cumcised the eight day, and yet vpon necessitie it was omitted fortie yeares. And the Papists confessing that sometimes none can discerne the Church but such as very wisely esteeme of things, hereby grant that all men at all times cannot tell the Church: specially if you adde another point,Ema. Sa. not. in Math. 18.17. Fr. Victor re­lect 2. parum ante finem. that by the Church is meant the Pastors onely; for they may be scattered or hidden that we cannot haue them ready to tel them euery time a bro­ther trespasseth. Lastly, this commandement may be fulfilled by the faithfull among themselues, in the same maner as I said before of confession. ForMath. 18.20. where the true professors are, there is the Church, either all or a part; and they, so many as liue to­gether, see and know one another, and can tell the Church, though the world heare not their voice.

§. 21. Fourthly, it is certaine that once the Church was visible, to wit, when it first began in Ierusalem, in the Apostles and Disciples of our Sauiour Christ, and that companie which by their preaching were conuerted to the faith. But there can no reason of difference be shewed, why it should be visible then and not now.

The Answer.

1 He might as well say, it is certaine that once the Sunne was visible, but there can no reason be giuen why it should not be so alwayes: for as reasons may be giuen why the Sunne though sometime cleare, yet sometime may be eclipsed or de­parted out of our horizon; so may there as euident differences be yeelded, why the Church afterward, and the Church at Ie­rusalem were not alike visible.Esa. 2.3. Mic. 4.2. First, the Church of the new Testament was then to begin, and therefore it was meete the Pastors and people thereof should appeare to the world. Next, persecutions were not then so grieuous as afterward they were. Thirdly, the apostacy foretold by Saint Paul was not then begun, [Page 99] but ensued long after: which Apostasie was the cloud that hid the Church. And yet if another conceit of the Papists be true,Alexand. p 3. qu. vlt. nu. 5. art 2. Panorm. de elect. & electi po [...]c significa­sti Durand. [...]at. l. 6. c. 72 nu. 25. Turrecrē. sum. l. 3. c. 61. that about the time of Christs passion, the true faith remained in none but the virgin Marie; the Iesuites argument here wil fall, and our Church at the worst, hath alway bene as visible as then it was. For as for this present time and age, we thinke itHem fieri potuit vt tot Ger­mani, Angli, Scoti, Bohemi, Vngari, Dani, Succi, Gotthi, No [...]uegienses, Prusli, Lithuam Liuonij eò cae­citatis pe [...]ue­nerint? Tho. Boz. de Sign. Eccl. l. 19 c. 1. pag. 606. as visible, all ouer the world, as the Church of Rome is. And if the Iesuite thinke we hold otherwise, he is deceiued.

§. 22. Fiftly, the onely reason and ground by which heretickes hold the Church to be inuisible is, because they imagine the Church to consist onely of the elect, or at least of the good But this is a false ground: for it is euident that the Church militant consisteth of the good and bad, as is signified by those parables wherein it is compared to a floore wherein are mixed wheate and chaffe, Mat. 3. and to a net, wherein are gathered all sorts of fishes good and bad, Mat. 13. and to a mariage, to which came good and bad, Matth. 22. and to ten virgins, whereof fiue were foolish and excluded from the celestiall mariage, Mat. 25. This also is gathered out of S. Paule, who 1. Cor. 5. com­mandeth them to expell an incestuous person out of the Church: and there­fore it doth not consist of those onely which be good.

The Answer.

1 Here the Iesuite grosly bewrayeth either his igno­rance or malice, in that he saith, this is the onely ground wher­upon heretickes hold the inuisible Church, because it consists of the elect onely. For the question betweene vs now is about the inuisiblenesse, not of the vniuersall Church, but of the mili­tant as he himselfe acknowledgeth. And let him if he can, for the credit of his word, shew where any one of those, whom he calleth heretickes, maketh the mixture of good and badde in the Church militant, the reason why it is sometime hidden from the world. For our proper grounds are these,Luc. 18.8. [...]. Thes. 2.3. Apoc 9.1 & 12.6. & 13 3.7. the Pro­phecies and1. Reg. 19.2. Reg. 2.2. Chrō. 15.3. & 28.20. 24.2. Reg. 21. examples of the Scripture, the experience of times and euents shewing it, the blindnesse of the world, the nature and necessitie of the Church: all which conuince it to be true that we say. Whereas the mixture of euill men is so far [Page 100] from holding vs in the point, that we confesse hypocrites may also in secret professe with true, beleeuers, and so be part of this inuisible Church. Let him therefore recall his ouersight, and forbeare these forgeries; which tend to nothing but the stea­ling away of their affections that know not how things stand betweene vs.

2 Indeed another position of ours, that saith the Catho­licke Church is inuisible, that is to say, the Church mentioned in the creed, euery member whereof is saued, is inuisible, and consisteth not of any externall assembly that we see; is groun­ded on this, that it containeth none but the elect: but not as the Iesuit vntruly saith, on this alone: we haue other groūds beside. First, because the triumphant Church is part of the Catholick, which being in heauen, no earthly eye seeth or knoweth. Next no man knoweth Gods elect, yet none but they are the verie Catholicke Church. Thirdly, all the persons and companies in the world professing Christ, were neuer assembled into one place, so that they might all of them be seene. Fourthly, we vse this reason also, that in the visible assemblies many badde are mingled with the good, and therefore of necessitie we must al­low another Church whereto they properly belong, which can be none but an inuisible Church. But the Iesuite auouching the mixture of good and badde in the militant Church, which we grant, to proue the Catholicke Church consisteth of all sorts, reasoneth to no purpose. For the militant and Catholicke Churches are not all one, by reason whereof that may be in one, which is not in another. Neither can any thing be conclu­ded for the later out of those Scriptures which speake onely of the former. And let him know that this ground of ours is so true, which he calleth a false ground, that many learned Papists confesse it with vs. Many grant, de Eccl. mild. 3. c. 9. saith Bellarmine, that euill men are no true members, neither simply of the body of the Church, but onely Secundum quid, & aequi­uocē. in some respect and equiuocally. So saith Ioannes de Tur­cremata prouing it out of Alexander, Hales, Hugh, and Saint Tho­mas. The same also is taught by Petrus à Soto, Canus, and others. Now that which is so equiuocally [...]. Arist. Categ. c. 1. Phauorin. Lexic., is not so in deed, but in name or likenesse onely. As a painted man is called a man.

[Page 101]§. 23. Lastly, the testimonie of the Fathers proueth the same. Origenes ho­milia 30. in Mat Ecclesia (saith he) plena [...]st fulgore ab Oriente vsque ad Occi­dentem Cyprian. lib. de Vnitate Ecclesiae, Ecclesia, inquit, Domini luce perfusae radios suos per orbem terrarum spargit. Chrysost. hom. 4. in cap 6. Esaiae, Faci­lius est, inquit, Solem extingui quam Ecclesiam obscurari. August lib. 3. contra Epist. Parmeniani cap. 5. Nulla, inquit, est securitas vnitatis nisi ex promissi [...] Dei Ecclesiae declaratis, quae supra montem, vt dictum est, constituta, abscondi non potest. Tract. 1. in Epist Ioan. Nunquid digito ostendemus Ecclesiam fra­tres mei? nonne aperta est? Et tract. 2. Quid amplius dicturus sum quàm caeco [...] qui tam magnum montem non vident, qui contra lucernam in candelabro positam oculos claudunt? By which places of the Fathers doth euidently appeare, how that they did suppose as certaine that the Church was visible, & such as might be cleerely seene, and could not be hidden.

The Answer.

1 The iudgement & teaching of the fathers we acknowledgEph. 4.1 [...] must reuerently be accounted of and followed as they follow the truth: frō which as other later Pastors in Gods Church, so they haue swarued somtime so manifestly, that Canus a Papist himselfe, whose iudgement is commended byQua de rec­tu [...]tè mihi scrip [...]i [...]ie vide­tur Canus lib. [...] de locis Theo­logicis. c 3. tom 3 cap. 239. Gregory of Valence,Loc. Theol [...]. 7. c. 3. concl. 2. writeth, The Canonicall authors indeed as being from aboue, heauenly, di [...]e, do alwayes hold a perpetuall and stable con­stancie in their writings; but other holy writers are inferiour and humane, failing sometimes, and now and then contrary to the course of nature they bring foorth a monster. Which being gran­ted, then their testimonie proueth not alwayes, but only shew­eth what they supposed. And the common distinction of the Papists here applyed, thatGreg Valent. tom. 3. p. 290. it is infallibly true which they deli­uer with one consent, though it seeme reasonable, yet sometime it is but a stale to deceiue. For this consent cannot euer be knowne, and they that keepe such a stirre with itQuod si per sententiam do­ctorū aliqua fi­dei controuer­sia non satis commode cō ­poni posset, (eo quod illorum consensu [...]on aperte consta­ret) sua tunc const [...] autho­ritas pon [...]fici. pag 293. lit. B. themselues place it at the length in the Popes sole authoritie. More shall be said of this matter§ Digress 47. nu. 5. ad. 12. hereafter, but here I touch it that it might appeare the Scripture onely is iudge.

2 But allow them what authoritie you will, yet by the places alledged it appeareth neither euidently nor at all, that they thought any thing against our assertion, but they [Page 102] speake either of the inward light of the Church, consisting in truth and obedience, or of the outward estate as it was in their time, or as the godly that liue therein at all times see it: as will appeare by examining their particular words.

3 Origen (whom yet I maruell that he would alledge, seeing theyBaron. An. 232. nu. 10. tom. 3. count him an hereticke, andAn. 256. nu. 40 ibid reproue all that speake for him) saith, The Church is full of brightnesse from the East to the West. But this brightnesse was not meant of the out­ward estate or appearance thereof, but of the truth professed (which we say may be done in secret) as his words in the be­ginning of that homily declare: We must vnderstand that the brightnesse of truth appeareth out of euerie place of Scripture, and going out from the East, that is from the birth of Christ, it ap­peareth vntill the accomplishment of his passion, wherein is his Sun-setting. And though this brightnesse were cleare to the world also, when Origen wrote this, yet hence it followeth not that it should alway be so; a cloud of Apostasie might, after his time, come and obscure it. Cyprian saith, The Lords Church being enuironed with his light, reacheth his beames ouer all the world. Which words, being in all points like Origens, receiue the same answer. For by this light, he meaneth the vnitie of the Church, as appeareth by his next words: This light is one which is spred euery where, and the vnitie of the bodie is not separated: now this vnitie, as all other inward graces and ornaments of the Church, may with her selfe be spred all ouer the world, and yet not visibly to the view of all therein, but by being re­tained in the hearts of her children scattered all ouer the world. Yet I deny not but the Church was openly knowne in Cyprians time, though very poore and persecuted, but that proueth not it should alway be so. Chrysostome saith, The Sunne shall sooner be put out, then the Church obscured: but by obscuring he meaneth not the hiding of it for a time out of the sight of her enemies, but the totall extinguishing and vtter abolishing of it. Which will easily appeare if the greeke word vsed for obscuring, be looked; now that may be hidden for a time which is not extinguished, as we see in the Sun wher­with Chrysostome compareth the Church. Againe it is neuer [Page 103] obscured from those that liue in it, which professe the faith; and yet the world may be ignorant of it, as a blind man seeth not the Sunne, which yeeldeth light to others that haue eyes to see. And that Chrysostome thought the Church might some­time be inuisible, appeareth by the 49. homily vpon Mat­thew: where he saith, That since the time that heresies haue inua­ded the Church, it can no way be knowne which is the true Church of Christ, but by the Scriptures onely. In this confusion it can no wayes else be knowne. Austin saith, There is no certaintie of v­nitie but through the promises of God declared to his Church, which being set vpon a hill, cannot be hidde. My brethren, shall I shew you the Church with my finger? is it not manifest? what shall I say more but that they are blind which see not so great a hill, which shut their eyes against a light set vpon a candlesticke? In which words he speaketh against a conceit of the Donatists, who boasted, as the Papists now do, that the Church was no where but among them; affirming them to be blind that could not see it all ouer Affricke, seeing it was at that time as plaine as a mountain, or a candle lighted; which we grant, and against the Papists affirme of our owne Church at this day. But his words implie not that this visible estate thereof so manifest in his time, could no time be hid. For cities built vpon a hil are not visible at euery time, as in a great mist, or in the night; neither is the Sunne alway alike cleare, or in one horizon; neither could2. Reg. 6.16 the Aramites see the hill it selfe where the Prophet of God was, and horses, and chariots of fire round about him. Therefore Austins words must be vnderstood of that particu­lar time, and not stretched to all times alike. For he is blinde which at noone dayes cannot see the Sunne light, but the Sun may set or be eclipsed, and then they are not all blind that see it not: as himselfe speaketh plainly in other places, which be­ing compared with these, will giue vs their true meaning:Epist. 48. ad Vincent. The Church, saith he, shall be obscured sometimes, and the cloudes of offences may shadow it: Ep. 80. ad Hesych. it shall not appeare by reason of the vnmea­surable rage of vngodly persecutors: En [...]rrat. in Psal. 10. It is like the Moone and may be hidde. YeaDe Baptism. contra Donat. lib. 6. c. 4. so obscured, that the members thereof shall not know one another. This he thought might befall the Church [Page 104] sometime, whatsoeuer the light or greatnesse of it were when he wrote thus against the Donatists: in which distresse she a­bideth not alwayes, but findeth deliuerance againe when the time of her libertie is come, as her self speaketh in the ProphetCap. 7. v. 8. Michaiah, Reioyce not ô mine enimie that I am fallen, for I shall rise again, and though I sit in darknes, yet the Lord will be my light.

§. 24. Now it remaineth that we enquire how we should know which companie in particular, of those diuerse sorts of men that visibly professe the faith of Christ, is the true Church; of which, as hath bene said, in all points we must learne the true faith. To this question I answer: First, that it is not a good marke to know which is the true Church, to say, that is the true Church which teacheth the true faith.

The Answer.

1 The question propounded in this place, concerning the markes or notes of the Church, is not onely exceeding profi­table, but euen necessary, for all those that desire to be satisfied whether we or the Papists haue the right Church. Therefore we for our parts answer it thus, that the true doctrine of faith and lawfull vse of the sacraments, are the proper and infallible markes whereby it must be iudged which is the true Church. This the Ie­suite misliketh, and reasoneth against in the seuen next se­ctions: but marke his drift:Quis erit si­nis contendēdi nisi author [...]tas Ecclesiae a iun­dè cognita, tā. quam iudex in doctrinae quae­stionibus inter­ponatur? Greg. Valent. tom 3. p. 149. lit. D. that the Romane Church being set at liberty from the triall of the Scriptures, and her authori­tie aduanced by other meanes, she might be receiued as chiefe iudge in all questions of faith and doctrine. This is the reach that Papists haue in denying the true faith and doctrine of the Scriptures to be a sufficient marke of the Church: and I blame them not if they venter hard for it, the bootie would recom­pence the charges, if they could bring it in.

Digression. 18. Prouing the true faith, or doctrine contained in the Scriptures, to be a good mark to know the true Church by.

[Page 105]2 The which whiles the Iesuite denyeth, me thinkes he dealeth exceeding rashly: for first, he should haue consulted with his fellowes to see whether they also had bene of his minde herein; that so the vnitie so much commended in his dis­course, might appeare the better. Which if he had done, he should haue found some of his seniors against him, who thinke true doctrine to be a note of the Church, and a good note too. The Diuines of Collen,Enchir. Chri­stianae institut. in Synod. Col. p 22. §. Tertio haec nosce. in a prouinciall Councell determi­ned, that no man denyeth but there ought to be sincere, Euangeli­call, and Apostolicke doctrine in the Church: and this is the chiefe note of the Church, according to that of Christ, My sheep heare my voyce: and that in Saint Paul, if any mā preach any other Gospel let him be accursed. AndAntididagm. cap. de Cathol. Eccl. p. 34. in another booke they write, The sacra­ments are certaine markes and signes whereby the Catholicke Church is discerned. There are foure markes whereby the true Church is certainly known, which are gathered out of the scripture. The first is the wholesome doctrine of Christ according to the gene­rall sence of Apostolicke and Catholicke tradition. The next is the right and vniforme vse of the sacraments. VillauincentiusDe rat. stud. Theol. praefat. saith, It is confessed that the Church, as being a thing visible, is specially knowne and seene by the ministery of the word, and the right di­spensation of the sacraments, and by the open confession of the faith, and communion of charitie, as it were by signes ingrauen and per­petually cleaning to it. HosiusConfess. Petri­co. c. 20. p 26. saith, There are which will haue no more notes of the Church but two, viz. sincere doctrine, and the right vse of the sacraments: and it cannot be denyed but they are notes of the Church indeed. StapletonPrincip. doct. l. 1. c. 22. saith, the preaching of the Gospell is the proper, and a very cleare note of the Catholicke Church, so it be done by lawfull ministers. These men thinke, (and others more may be added to them) the teaching of the true faith is not, possible, all the markes of the Church; but none of them saith, as the Iesuite doth, it is no good marke, they say the contrary; it is a marke indeed, a chiefe marke, a proper and very cleare note of the Church, a note ingrauen, and perpetually clea­uing to it. Let him therefore be well aduised how he crosse his fellowes, lest his so doing impaire the credit of his Churches vnitie, and make his reader suspect that he is labouring to [Page 106] confute a matter which his owne conscience telleth him is most true.

3 For our Sauiour saith in theIoh. 10.27. Gospel, My sheepe heare my voyce. Which teacheth vs, euen byBellarm. de not. Eccl. c. 2. the confession of our aduer­saries, that wheresoeuer the voyce of Christ, which is the true faith, soundeth, there consequently are the elect, his sheepe, that heare it. And if his sheepe be knowne to be there by this, then is the Church also knowne hereby: for wheresoeuer the sheep of Christ liue, there is the Church, in as much as these two are neuer diuided. The true faith, and doctrine of the Scriptures then being notes to teach vs where the elect be, are proued hereby to be a sufficient marke of the Church, because where­soeuer the elect liue, there is the Church of God. Again, Christmat. 18.20. saith, Where two or three are gathered together in my name, there am I in the midst of them. This teacheth vs two things, byBellarm. de notis Eccl. c. 2. the Papists owne confession. First, that the true faith is a signe where Christ is: which is all one as if they had said, it is a signe where Christs church is: for Christ & his church are neuer asunder, butMat. 28.20. he abideth with it for euer. Next that it is a note of the Church, if such teach it as are gathered together by lawfull ordination and successiō; which is as much as we desire: for it is neuer taught by any other: and it quite ouerthroweth the Iesuites conceit; for he thinketh his Romane Church-men to haue lawful ordina­tion and succession, and yet denyeth the faith they preach to be a marke of the Church; wherin he cannot reconcile himselfe with his fellowes. The same is further confirmed by diuers o­ther places ofDeut 4.6. Psal. 147.19. Esa. 2.2.3. Act. 2.42. Ioh. 8.31. Rom. 10.14. 2. pet. 1.19. Scripture, whither I referre the reader.

4 And surely plaine reason sheweth it. For it must needs be granted to be an vndoubted note of the Church, which ma­keth vs know it when we seeke it, and distinguisheth it from the false Churches of the heretickes. Now this the true faith, which is according to the Scriptures, doth; in that euery church pretending it selfe to be the Church of Christ, is examined thereby, and that allowed to be the true Church indeed which agreeth therewith, according to that of Saint Paul,Gal. 6.26. As many as walke according to this rule, peace shall be vpon them, and mercie, and vpon the Israel of God. And our Sauiour in the Gos­pell [Page 107] Mat. 7 16. saith, Ye shal know the false Prophets by their fruits, Iansen. harm. cap. 43. Rhem. annot. in cū loc. Stapl. princip. doctr. l. 10. c. 1. that is, by their doctrine. So that if the men which professe themselues to be the Church, are first to be tried by the Scriptures, it fol­loweth necessarily, that the doctrine contained in the Scrip­tures is the note of the Church. In which regard the ApostleEphes. 2.19. saith of the Church, that it is the houshold of God, built vpon the foundation of the Apostles and Prophets. And Epiphanius speaking of an hereticke, [...], Tom. 1 l. 2. haer. 4 [...]. saith, This man is found altogether dif­fering from the holy Scriptures, as it will appeare to all them that reade attentiuely; if then he be dissenting from them, he is altoge­ther an alien from the holy Catholicke Church. And me thinkes if we said no more to this point, the very confession of our ad­uersaries might put it out of doubt, who say expresly,Reynol. Cal­uinoturc. l. 4. c. 9 pag. 859. These two, the true Church and the true faith, are so knit and infolded to­gether, that the one inferreth and concludeth the other: frō the true Church is concluded the true faith, and from the true faith the true Church is inferred. AndBellar. de not. eccl. c. 2. when the question is concerning the Church, then the Scripture is better knowne then the Church. Now betweene vs and the Papists, the question is concerning the Church, and therefore the Scriptures are the best marke to know it by. Moreouer the doctrine of the Scripture decla­reth what be the notes of the Church, as the Iesuite himselfe speaketh, and all Papists are constrained by the Scriptures to proue those marks which they assigne: and who then seeth not that the doctrine it selfe must needs be the best note of al, when it is first and best knowne? This is his owne reason, who in his discourse following, hereby would proue the Church to be better knowne then the doctrine, because it sheweth the do­ctrine, and bringeth it to our view. Againe,Canis. catec. magn. pag. 131. Reynol. Calui­noturc. pa. 860. Staplet. princip. doctrin. l. 4. pro­oem. the learned a­mong them maintaine sundry of their notes of the Church to be true notes, because (as they say) the Church is defined by them: and why then shall true doctrine and faith be debarred, which are the efficient cause, & very difference of the Church, wherein it differeth principally from all false assemblies, and therfore to be put in the definition thereof? Finally,2. Pet. 1.19. Apoc. 2.5. the Scripture calleth it self and the faith thereof a light shining in the Church, as in a candlestick or lanterne; which proueth it sufficient to shew vs [Page 108] where the Church is, as a light in a dark night directs the sayler to his hauen. And whereas the Iesuits marks, vnitie, antiquitie, and vniuersalitie, agree to other assemblies as well as to the Church of God, and byBellar. de not. eccl. c. 3. their owne confession are no proofes of euident truth; this of the True faith, can be found in none but the Church of Christ, whereunto it is proper euery way, euen to all the Church, at all times, and to it alone, and so cannot de­ceiue such as follow it.

5 In the last place I desire the Reader to marke the iudge­ment of two ancient fathers, Chrysostome and Augustine, and to compare the same with the Iesuites conclusion, and then freely to say whether the Church of Rome haue all antiquitie on her side or not: In this time (Op. imperf. hom. 49. saith Chrysostome) since heresie hath taken hold of the Church, there can be no triall of true Chri­stianitie, nor any other refuge for Christians desirous to know the true faith, but the holy Scriptures: formerly it might many wayes be shewed which was the Church of Christ, and which Gentilisme: but now they that will know which is the true Church of Christ, can know it no wayes but onely by the Scriptures; because all those things which belong to Christ in truth, the heresies also haue in schisme. Therefore if any man would know which is the true Church of Christ, how shall he know it in so great confusion of likenesse, but by the Scriptures onely? For this cause the Lord knowing the confusion of things that should happen in the latter dayes, commaundeth that such Christians as will receiue assurance of faith, shall flie to no o­ther thing but to the Scriptures: else if they looke to other matters, they shall be offended, and they shall perish, not knowing which is the true Church. Againe vpon these words, By their fruits ye shall know them, In c. 7. Math. he saith, A mans fruite is the confession of faith, and his workes are the conuersation of his life: therefore if thou see a Christian man, straightway consider, that if his confession agree with the Scripture, then he is a true Christian: but if it be not as Christ commanded, then is he a false Christian: for Christ hath re­ferred the triall of a Christian, not to the name, but to the confession, &c. Saint Austin hath left written an excellent booke against the Donatists, who pretended, as the Papists now do, that the Church was onely among them; wherein he handleth this [Page 109] question at large, how the true Church may be knowne, and by what markes? Thus he writeth inLiber con t [...] Petilianū Do­natist. Epistol. seu de vnitate Ecclesiae c. 2. that booke: The question betweene vs and the Donatists is, where is the Church? What ther­fore shall we do? shall we seeke it in our owne words, or in the words of her head our Lord Iesu Christ? I thinke we ought to seeke it ra­ther in his words who is the truth, and best knoweth his owne body. Cap. 3. Let not these speeches be heard among vs, This I say, and this thou saiest, but let vs heare, These things saith the Lord. There are cer­taine bookes of God, vnto whose authoritie we both consent, we both beleeue, we both stand: there let vs seeke the Church, there let vs trie our cause. Let those things therefore be remoued from vs which we bring one against another, not out of the holy Canonicall bookes, but aliunde. Because I will not haue the holy Church demonstrated by mans teaching, but by the holy oracles of God: Cap. 16. therefore set­ting aside all such matters, let them shew foorth the Church if they can; not by the speeches and rumors of the Africans, not in the Councels of their Bishops, not in the writings of euery disputer, not in signes and false miracles, because Gods word hath prepared and made vs readie against these things: but let them declare it out of the prescript of the law, the prediction of the Prophets, the songs of the Psalmes, the words of the Pastor himselfe. I enquire the Church it selfe where it should be, which hearing the words of Christ and doing them, buildeth vpon the rocke, let him then shew me the Church, and let him so shew it that he say not, this is true because I say it, or because my fellowes haue said it, or those our Bishops, or this is true because Donatus, or Pontius, or some other hath done such or such miracles, or because men pray and are heard at the mo­numents of our dead, or because such and such things haue happe­ned there, or because such a brother, or such a sister of ours hath seene such a vision, or had such a dreame: let these things be remo­ued either as the deuices of lyers, or as no better then the miracles of deceitfull spirits; for either they are not true which are reported, or if heretickes haue any wonders done among them, it standeth vs in hand to beware the more. But whether they haue the Church or not, let them declare onely by the Canonicall bookes of the holy Scriptures. These be the instructions, these be the foundations, these be the supporters of our cause. By all which discourse it appeareth [Page 110] that Austin thought the true faith was the note of the true Church, or else to what purpose should he so earnestly reuoke the Donatists frō all other courses to the tryall of the canoni­call Scriptures, if he had not bene of mind that the faith alone consenting with them had bene the infallible signe of the Church? as he speaketh also inEpist. 166. another place, In the Scrip­tures haue we learned Christ, in the Scriptures haue we learned the Church.

§. 25. I proue it, because by true faith either is meant true faith onely in some points, or in all: it is not a good marke to say that is the true Church which teacheth the true faith in some points onely; for all heretickes teach truth in some points: and though it be proper to the true Church to be so guided by the holy Ghost, that it teach the infallible truth in all points, as be­fore hath bene proued, yet this is not a good marke whereby all sorts of men may and ought to come to know which is the true Church, of which, if they will be saued, they must needs learne an infallible faith.

The Answer.

1 We do not think euery company to be the true Church, that holdeth onely some points of the true faith, for all here­tickes teach the truth in some things, and yet we deny them to be the Church of God: butAct. 4.12. 1. Cor. 3.11. Eph. 2.19. it is requisite that the founda­tion be holden, that is to say, all such truths deliuered as are necessary for all mens saluation, and such heresies auoyded as destroy the foundation: which kind of teaching is an infalli­ble note whereby all Churches and professions may be tryed, and we meane it, when we say the faith is a marke of the Church.

2 Neither yet do we thinke, as the Iesuite speaketh, that any visible church teacheth this truth so infallibly that it erreth in nothing; we thinke, and§. 14. & 15. I haue shewed the contrary: for this befalleth the Church, that it may be ignorant of many truthes for a time; it may hold the faith sometime more, some­time lesse purely, it may build hay and wood vpon the foun­dation, it may be infected with the errors and heresies of some [Page 111] therein: and some articles lying in the very foundation, may be beleeued not so clearely▪ asMark. 16 14. Luc. 24 5.11.12.21.25.37. Ioh. 20.25. the resurrection of Christ was, for a time, not well vnderstood: which things though they be­fall the Church, the holy Ghost teaching it but by degrees, yet is not the faith thereby taken from it, but abideth [...]ufficient to giue testimony of saluation to all that will follow it. And this is confirmed by the confession of our aduersaries themselues, who say,Bell. de Not. Eccl. c. 2. that to erre, and yet to be ready to learne, and when you haue learned, to be as ready to obey, is one thing: but neither to be willing to learne, nor when you heare the truth, to be satisfied therewith, is another. The first of these may befall the particular Church, &c.

§. 26. Because a marke, whereby a thing may and must be knowne, must be more apparent and easie to be knowne, to all those men which should by that marke seeke out and find that thing, then the thing it selfe: otherwise there should come no helpe by the marke to the knowledge of the thing. But to know which is the true faith in all points, at least to some sorts of men, to wit, the vnlearned, is more hard then to know and assigne which companie of men be the true Church. For to know which is the true faith in all parti­cular points requireth learning, whereby one may vnderstand the termes and state of the question: besides iudgement to discusse and weigh prudently the sufficiencie of the authorities and reasons o [...] both parts, that vpon this pon­dering of reasons, they may prudently conclude which is the better part. Moreouer they must haue a supernaturall light of God his Spirit, whereby they may discerne and see those things which be aboue all naturall rules and reasons. Ad haec quis idoneus? Who can say that he is sufficiently furnished with these helpes? or who can be infallibly sure that he hath all these in such sort as is requisite, for obtaining, by his owne industrie, an infallible faith in al points? And as for the vnlearned, they must needes confesse, that in diuerse mysteries of faith they do not so much as vnderstand the termes and state of the question; and much lesse are they able sufficiently to examine the worth of euery reason; neither are all such as can perswade themselues that they are singularly illuminated & immediatly taught of God his Spirit, neither if they did thus perswade themselues, could they be infallibly sure that in this their perswasion they were not deceiued; since it is certaine that some, that most strongly in their owne conceit perswade themselues to be thus enlightened, are in this their perswasion deceiued. Now for to know which is the true Church, and by giuing credite to it consequently which is the true faith, there are not so many things required; nor anie great difficultie, as shall be declared. For this is the direct way which Esay as did foretell, cap. 35. should [Page 112] be in the time of Messias, which he said should be so direct that euen fooles, to wit simple and vnlearned men, should not erre in it. Haec erit vobis directa via (saith he) ita vt stulti non errent per eam.

The Answer.

1 This is his first argument, the summe whereof is con­cluded in this Syllogisme.

That which is the marke whereby to know a thing, must be more apparent, and easier to be knowne then the thing it selfe: otherwise it helpeth vs not in finding out the thing.

But the true faith is not more apparent, or easier to be knowne then the Church: but contrary, the Church is easier to be knowne then the true faith: for to know the true faith, there is required learning, iudgement, and supernaturall illumi­nation, which no man sufficiently hath; but to know which is the true Church, these things are not required, for the Church is the direct way. Esa. 35.8.

Therefore the true faith is not the marke of the Church.

To this I answer, denying the second proposition, and the con­firmation thereof, that it is harder to know which is the true faith, then to assigne which company of men be the Church. For faith is the cause of the Church, that is to say, this is the thing that maketh a people to be the Church of God, when they beleeue the word of God: and euery cause as it goeth before his effect, so is it more apparent to our vnderstanding, and better knowne to our iudgement then the effect. Aristotle saith,Analy. Poste. cap. 2. Causes are both before their effects, and better knowne: andIbid. & Me­taph. l. 1. c. 2. & l. 2. c. 2. & Plato in Thraet. the true knowledge of things ariseth from the knowledge of their causes: yea those things are simply first and best knowne which are furthest from our sence and nearest our vnderstanding: and so the doctrine and beliefe of the Church must needes be easier to know then the Church it selfe, because it cometh first to my vnderstanding, and of necessitie I must see it afore I can tell whether the Church be there or not. For though that compa­ny which is offered to me as the Church, be more apparent to [Page 113] my sence, yet haue I no certaintie that it is the Church or a companie so qualified, vntil I know the faith thereof to be true. I see indeed a company of men, and heare much of their great­nesse, but I am not sure they are the Church, vnlesse I know they hold the true faith, and so the knowledge of this leadeth me to the knowledge of that, and the faith is easilier discerned then the Church.

2 The Papists themselues haue a saying, which if this Ie­suite would receiue, might determine this matter: We see indeed that companie of men which is the Church, Lib. 3. de eccl. c. 15. saith Bellarmine, but we do not see that this companie is the true Church of Christ, we beleeue it. For that is the true Church which pr [...]fesseth the faith of Christ: but who doth euidently know this faith to be the faith of Christ? we rather beleeue this by a firme and most assured faith. In which words this Iesuites assumption is thus disproued: That whereupon I beleeue the Church so to be, is more apparent and easier to be knowne, & sooner to be seene then the church it selfe. But vpon knowledge of the Churches faith, I beleeue it to be the Church: therefore the Churches faith is more appa­rent, and sooner knowne then the Church it selfe. Againe, By faith we beleeue this to be the true Church, and the profession thereof to be the truth: butRom. 10.17. all faith cometh by hearing the word of God: therefore by the meanes of hearing Gods word I beleeue this to be the true Church; and so consequently the knowledge of Gods word cometh sooner and easilier to my vnderstanding then the knowledge of the Church.

3 And though it were granted that in some cases the Church were easier to know then the faith; yet as things de­pend betweene the Papists and vs, the faith is easier to know then the Church: for the question betweene them and vs, is, who hath the true Church? In which triall it is the greatest folly in the world for either of vs to offer our selues to the world as the true Churches of Christ, till first we haue proued our selues so to be by the doctrine that we professe; and in vaine shall we at­tempt this, if, as the case standeth, this doctrine be not easier and plainer then the Church. This is the confession of the Ie­suites:Bellar. de n [...]. eccl. c. 2. When the question is concerning the Church, which it is, [Page 114] and the Scripture is admitted on both hands, then the Scripture is more apparent and easier to know then the Church. So that the Papists do but spend time, and mocke the world, in obiecting to vs the authoritie and dignitie of their Church: they may do it as they list one to another, but in their controuersies with vs they may not; not onely because we reiect it, but principally for as much as the doctrine of the Scripture, by their owne ver­dict, is easier and plainer.

4 Neither are the Iesuites reasons to the contrary of any value. For I grant, that to the finding out of the true faith, we haue need of learning, iudgement and illumination as the meanes. Yea the doctrine hereof is so hard to natural men, as we are all till God haue regenerate vsIoh. 7.17. & 8.31.43. & 14 17. 1 Cor. 2.14. 2. Cor. 3.14. Mat. 16.17. Iob 32.8., that it goeth beyond the capacity of flesh and bloud. But he should haue remembred, the mini­stery of the Church and light of Gods spirit helpeth our infir­mities: the doctrine it selfe is a light shining through all these incumbrances. These meanes are not such but the simple may attaine to a sufficient portion thereof: and his Ad haec quis ido­neus, with that which followeth, is denied as an idle conceit, and§. 7. & 8. alreadie confuted. And let the impediments be what they will, yet shall the Iesuite finde them in the way of his owne Church, and let him if he can free his owne notes from them. For is his Catholicke Romane, which so eagerly he putteth to his friend, such a Church as needeth neither learning, nor iudgement, nor the light of heauen to discerne it? If it be, I am content he enioy it himselfe, neither will I euer perswade my friends to communicate with that companie which is so fa­mous, that the very wind wil blow a man into it. And yetStaple. relect. controu. 1. q. 3. Greg de Valēt. commen. theol. tom. 3. pag. 145. some of the Iesuites owne side will say sometime, that they had need both of wisedome and skill that shall alwayes discerne the Church.

5 The text of Esay speaketh of the ministery of the Gos­pell, and it meaneth that it shall infallibly guide the meanest people that liue therein to eternall life; which it doth by pro­pounding to them the word of God, that thereby they may know it to be the true Church, and be drawne to walke in the paths thereof. And though the Prophet call it a direct way, yet [Page 115] I am sure he meaneth not that any can walke in it, till he haue found it, or any can finde itEsa. 35.5. till his eyes be openedIoh. 12.40. Act. 26.18. 2. Cor. 4.4., which is done no way but by the doctrine of the Church. Or if he think the way of the Church so easie, because the holy Prophet cal­leth it a direct way that fooles may walke in it; let him say vnfai­nedly, if his affection to the Romane Helena haue not blinded h s eyes, [...]. Theocr. Bu­coliast. as louers are blind, and besotted his conscience that he cannot see the doctrine of the Scriptures to be as easie, see­ing it is calledPsal. 19.8. Pro. 1.4. a sure law, giuing wisedome to the simple, and light to the eyes, sharpening the wit of the simple, and giuing knowledge and discretion to children. And Austine saith,Enar. in psa. 8. The Scripture is bowed downe to the capacitie of babes and sucklings. And Chry­sostome affirmeth,Hom. 1. in Mat. They are so easie to vnderstand, that the capa­citie of euery seruant, plow-man, widow, and boy may reach vnto them: Hom. 3. de Laz. yea the most simple that is, of himselfe onely by reading, may vnderstand them. In which sayings we see as much affirmed of the doctrine of the Scripture, as the Iesuite can say is affir­med in the place of Esay concerning the Church, and yet pos­sible he will turne him in a narrow roome afore he will yeeld, and keepe possession still in his Church-porch against all the pulpits in England that speake for the Scriptures.

§. 27. Secondly I proue the same, because when we seeke for the true Church, we seeke for it principally for this end, that by it as a necessarie and infallible meanes, we may heare and learne and perfectly know the true faith in all points, which otherwise is in it selfe hidden, obscure, and vnknowne to vs; according to that of S. Paul, Animalis homo non percipit ea quae sunt Spiri­ritus Dei. 1. Cor. 2. For as no man by the onely power of nature can attaine this supernaturall knowledge of diuine mysteries which we beleeue by our faith, so neither doth the Spirit of God, who doth as the principall cause in­fuse this gift of faith into our soules, ordinarily instruct anie man in the know­ledge of true faith immediatly by himselfe alone, but requireth as a necessary condition, the preaching and expounding of matters of faith to be made by the true Church, according as S. Paul saith Rom. 10. Quomodo credent ei quē non audierunt? quomodo audient sine praedicante? quomodo vero praedicabunt nisi mittantur? Therefore the true Church is rather a marke whereby we must know the true faith, then contrarie the true faith to know the true Church.

The Answer.

1 This is the second argument, and is concluded in this Syllogisme.

That is no marke or meanes to know the Church by, which it self is vnknowne to vs till the Church teach it; and is learned by the meanes and ministery of the Church.

But such is the true faith, that we cannot know it til the Church teach it vs, and it selfe is learned by the meanes and ministe­rie of the Church: for God instructeth no man immediatly, but by the preaching of the Church, as Saint Paul saith, Rom. 10.

Therefore the true faith is not a sufficient marke to finde the Church by.

For answer to this argument, it will easily be granted, that the ministery of the Church is the ordinary meanes whereby we learne the faith of Christ, and that no man of himselfe can attaine to the knowledge thereof, but as the Church teacheth him. This I say is granted, so it be well vnderstood. For the spirit of God in the Scripture is the principall schoolemaster, from whom all truth cometh, and which openeth the heart to beleeue; and the Church is it which by her ministery holdeth this truth before vs: and therefore, except in some extraordinary cases, the prea­ching thereof is required as a necessary condition, as the text of Saint Paul speaketh.

2 But hence it followeth not, that therefore the Church is rather a marke of the faith, then the faith a marke of the Church: for these two, the true Church and the true faith, are like relatiues inseparably vnited together by a certaine order and respect either to other; as a school-master and his teaching: so that the one proueth and declareth the other, as causes and effects vse to do. In which kind of prouing, the order is, that first the effect sheweth the cause, it being ordinarie that a cause cannot be assured so to be, but by the effect which it produceth and offereth vnto vs: as a schoole-master is not knowne cer­tainly so to be but by his teaching. And if among many bad, you would find a good one, to whom you might commit your [Page 117] children; this cannot be done but by hearing and examining his maner of teaching: in which case though the man be a ne­cessarie meanes whereby you learne his teaching, yet the tea­ching it selfe is the marke whereby you know him to be such a man, and distinguish him fr [...]m all others. And euen as the tree beareth his fruite, and we seeke the tree principally for this end, that by it as by a necessary meanes we may find the fruite; and yet the fruite it sheweth vs is the onely marke that it is such a tree; and if it be denied or doubted, the tasting of the fruite wil proue it, and distinguish it from all the trees in the ground be­side. So likewise as he saith, the Church expoundeth the faith vnto vs, and we seeke the Church principally for this end, that by it, as by the meanes, we may learne the truth: and yet this truth which it sheweth vs, may be the marke to assure vs it is such a Church, and to distinguish it from all other Churches in the world. Therefore for the Church to teach the faith, and the faith to be a note of the Church, are not opposite, but onely diuers, and so may both be true: as a light vpon a watch-tower in the darke night may be the onely marke whereby to find the tower, and yet the tower it self holdeth out the light, and shew­eth it, and is the meanes that the traueller seeth it.

§. 28. Thirdly, true faith is a thing included in the true Church, and as it were inclosed in her bellie: as S. August speak [...]th Psal. 57. vpon these words, Errauerunt ab vtero, loquuti sunt falsa.] In ventre Ecclesiae (saith he) veritas manet; quisquis ab hoc ventre separatus fuerit, necesse est vt falsa loquatur. Therefore like as if a man had gold in his bellie, we must first find the man, before we can come to the gold it selfe; so we must first, by other markes, find out the true Church, which hath this gold of true faith hidden in her bel­lie, before we come to see this gold in it selfe; since especially we cannot see it, vnlesse she open her mouth and deliuer it: neither can we, being borne spi­ritually blind, cert [...]nly know it to be true and not counterfetted gold, but by giuing credite to her testimonie of it: according as S. Augustine saith: Euan­gelio non crederem nisi me Ecclesiae authoritas commoueret. lib. 9. Epist & cap. 3. For if we had not the testimonie of the Church, h [...]w should we be infallibly sure that there were any Gospell at all? or how could we know that those bookes which beare title of the Gospell according to S Matthew, Marke, Luke, Iohn, were true canonicall Scriptures rather then those of Nicode­mus and S. Thomas, bearing the same name and title of the Gospell?

The Answer.

1 This is his third reason, and may be concluded thus:

That which is included in the Church, is no mark of the Church.

But the true faith is included in the Church. Ergo.

The second proposition whereof, that faith is a thing inclu­ded in the Church, and as it were inclosed in her belly, is true, and he hath well affirmed it out of Austine: but yet it is worth the enquiring, to demand how he wil reconcile himself herein with his fellowes? ForBellar. de not. [...]ccl. c 2. a Iesuite writeth, that true doctrine and pure from all error, may be in the false Church: for if this be so, then is he not certaine that the true faith is inclosed in the true Church, and he must needs speake vntruths, which is deuided from the belly of the Church. For mine owne part I think that Bellarmine lieth, but yet it becomes not the Iesuit thus to crosse him, and then in§. 35. the next discourse so highly to extoll their vnitie.

2 But the first proposition, that because it is included in the Church, and the Church teacheth it, therefore it can be no marke of the Church, is denied: because true faith is inclosed in the Church, not obscurely as gold is in a mans belly, so asIoseph. de bello Iud. l. 6. c. 15. we reade the Iewes vsed to swallow it, thereby to hide it from their enemies; but as a candle in a lanterne, or a light in his watch-tower, dis­couering both it selfe and the place that holdeth it, which gold in a mans belly cannot do. And therefore as a light standing in the window in a darke night, is a good mark to find the house, though otherwise it be included in the hou [...]: so the true faith being included in the bosome of the Church, not as gold that is buried in a mans bowels, but as a candle standing in a lan­terne, by it owne light can guide vs infallibly to the Church,1. Tim. 3.15. Apoc. 1.20. Pro. 6.23. which is Gods house, enlightened by his truth. Neither did S. Austine in the words alledged, thinke the contrary, as may appeare by that which followeth within twentie lines after, By the face of truth I know Christ the truth it selfe, by the face of truth I know the Church, partaker of the truth. Which words shew plainly, that S. Austine thought the Church was to be knowne by the truth which it contained, as by it owne fauour and pro­per [Page 119] countenance, as children are knowne one from another by their owne countenance and complexion which shineth in their faces. And though the Church by opening her mouth deli­uer vs this truth, yet is she found by no marke but by this truth it selfe; as a darke house is found by no meanes but by the light contained therein, though it selfe by opening the window, de­liuer vs this light: and the firmament is seene by the light of the Sunne, though it selfe hold out the Sunne vnto vs.

3 Thus far then we agree, that the Church containeth the light of the truth in her bosome, and that she openeth her mouth and deli­uereth this truth vnto vs: but that by other markes we must find out the Church afore we can see this truth, is the Iesuites con­ceit. And so is the rest that followeth concerning our know­ledge of the Gospell vpon the Churches testimonie: for I haue shewed§. 9. Digr. 12. before, that the Scriptures and the Sunne are both knowne by their owne light: and the Church teacheth the Go­spel by her ministery, but proueth it not by her authoritie. Nei­ther did S. Austine meane otherwiseLib. contra e­pist. fundam. c. 5 when he said, I would not beleeue the Gospell vnlesse the authoritie of the Church did moue me. For though the testimonie of the Church, by reason of mens infirmitie afore they beleeue, be requisite to draw them on to consent to the Scriptures, as children afore they can go hold themselues by the side of a stoole, and so learne to go; yet is not the credite of the Church, or authority of men, the thing whereby we know and distinguish the Scripture from other writings, but the authoritie of Gods spirit is it that by the help of the Church worketh faith in vs.

Digression. 19. Touching the place of S. August. cont. epist. fun­dam. cap. 5. and the matter which the Papists gather from it.

4 The Papists haue a principle among them, that the Scrip­tures receiue all their authoritie from the Church, meaning thereby,Rhem. Gal. 6.2. that they are not knowne to be true, neither are Christi­ans bound to receiue them without the attestation of the Church. Ioan. de Tur­recr. suꝑ dist. 9. Noli meis. nu. 4. Which testimonie declareth vnto vs which be the Scriptures, and [Page 120] which not: Baron. annal. tom. 1. an. 53. nu. 11. so that by the tradition of the Church, all the Gospel re­ceiueth his authority and is built therupon as vpon a foundatiō, and cannot subsist without it. YeaBosius de sign. eccl. tom. 2 pag. 439. some of them write, that the Scrip­ture is not to be reckoned among such Principia. principles as before all things are to be credited; but it is proued & confirmed by the church, Quasi per quoddam prin­cipium. as by a certain principle, which hath autority to reiect & allow Scripture. AndD. Standish Treat. of the Script. c. 6. pro­bat. 3. a countriman of ours hath left written, that in three points the authoritie of the Church is aboue the authoritie of the Scrip­ture. The second is, for that the Church receiued the Gospel of Luke and Marke, and did reiect the Gospels made by his high Apostles Thomas and Bartlemew. The which speeches of theirs, when the Papists haue expounded how they can, yet this will be the vp­shot, that in all discourses concerning religion, the last resolu­tion of our faith shall be into the Churches authoritie.

5 For confirmation whereof, they bring (you see) this of Austine, I would not haue beleeued the Gospel vnlesse the Churches authority moued me. In which words he speaketh of the time past afore he was conuerted, and according to the phrase of his countrey, putteth the preterimperfect tense for the preterplu­perfect tense, meaning thus, I had not now beleeued the Gospell and bene a Christian, but that the Church by her reasons perswaded me thereunto: speaking onely of the practise of Christians, who by their perswasions conuert many to the Gospell. And that he speaketh of the time p [...]st, when he was an vnbeleeuer, it is plain not onely by viewing the place, but by the testimonie of a lear­ned Papist,Can loc. l. 2. c. 8. pag. 34. who saith, Austine had to do with a Manichee, who would haue a certaine Gospell of his owne without controuersie ad­mitted therefore Austine asketh what they will do, if they chance to meet with one Qui ne Euan­gelio quidem credat. which beleeueth not the Gospell, and by what argu­ments they will draw him into their opinion? Certè se affir­mat non aliter potuisse adduci vt Euangeli [...]m amplect [...]ret [...], quàm Ecclesiae authoritate vi­ctum. Ʋerily he affirmeth that [...]e for his part could not otherwise be drawne to embrace the Gospel, but being ouercome with the authorie of the Church: there­fore he doth not teach that the credite of the Gospell is founded on the Churches authoritie. Whereby it is plaine that Austine pro­poundeth himselfe as an instance of one that beleeueth not, which he could not be when he wrote this, but by speaking of the time past. And though it were throughly proued that he [Page 121] spake of himselfe being a Christian, and in that estate said, he would not beleeue the Gospell vnlesse the authoritie of the Church moued him; yet were it not proued hereby that he meant the present Church, as it runneth from time to time, or the Church of Rome, or any other place, as it now standeth. For if some Papists misse it not, he meant the Church which was in the Apostles times, which saw Christs miracles, and heard his preaching. Durand3. d. 24. q. 1. in litera o. saith, That which is spoken concerning the ap­probation of the Scripture by the Church, is meant onely of that Church which was in the Apostles time. Of the same mind areDried de var. dogm. l. 4. c. 4. Gers de vita a­nima. Occham dial. l. 1. part. 1. c 4. o­thers, whereby he may see that Austine giueth a kind of autho­ritie to the Church, but it is not that Church which should serue his turne. Neither is the authoritie giuen large enough to reach the Popish conceit, or the Iesuites conclusion; if we had not the testimony of the Church, we could not be infallibly sure that there were any Gospell at all, nor know these bookes to be Scripture: for Canus a Doctor of his owneVbi supra. confesseth, I do not beleeue that the Euangelist saith true because the Church tel­leth me he saith true, but because God hath reuealed it. AndTriplicat in­cho [...] uers. Whitak. in Ad­mon. Sta­pleton: The inward testimonie of the spirit is so effectuall for the beleeuing of any point of faith, that by it alone any matter may be beleeued, though the Church hold her peace or be neuer heard. AndComment. theol. tom. 3. pag. 31 Gregorie of Valence: The reuelation of the Scripture is belee­ued, not vpon the credit of any other reuelation, but for it selfe. Andq [...] Sent. 1 q. 1. art 3. pag 50. li [...]eta C. [...]ce Greg. Arimin. prolog. n sent. q. 1. art. 3. pag. 4. Cardinall Cameracensis: The verities contained in the Canon of the Bible onely, are the principles and foundation of Diuinitie, and receiue not their authority by other things whereby they may be de­monstrated. And therefore this testimonie of Austine proueth not that he beleeued the Gospel through the Churches authoritie, as by a Theologicall principle whereby the Gospel might be proued true, but onely as it were by a cause mouing him to credite it: as if he should say, I would not beleeue the Gospell vnlesse the holinesse of the Church or Christs miracles did moue me. In which say­ing, though some cause of his beleeuing the Gosp ll be assigned, yet Compare this w [...] the place of Bozius alledged in the beginning of this Digress. letter, a. no former principle is touched, whose credite might be the cause why the Gospell should be beleeued. These speeches of our very aduersaries, which the truth it selfe hath wroong [Page 122] from them, deserue to be obserued the more, because the Iesuite so confidently beareth his friend in hand, that the Gospels of the foure Euangelists cannot be knowne to be true Scripture more then those of Thomas and Nicode­mus, but by the authoritie of his Church. Wherein possible he hath also the same meaning that Doctor Standish vttereth in the place alledgedIn the letter b. a little before: that those counterfeit Gospels bearing the titles of Thomas, Nicodemus, and Bar­tholomew, were written by them in deed; but his Church, to shew her authoritie that this she can do, hath repealed them. A fat conceit, yet some mens stomackes belike can digest it. But if the Iesuite cannot conceiue how the Scripture may be discerned from other writings, vnlesse we allow him the Churches authoritie, let him hearken and learne of a rare man of his owne side, Picus of Mirandula, who speaking of the ScripturesRefert Pos­seu. bibl. in Ci­cero. c. 11. hath this memorable saying: They do not moue, they do not perswade, but they enforce vs, they driue vs forward, they violently constraine vs. Thou readest words rude and homely, but such as are quicke, liuely, flaming, stinging, piercing to the bottome of the spirit, and by their admirable power transforming the whole man. This admirable light shining in the Scripture it selfe shall assure vs it is the word of God better, I hope, then that Church whose tongue is sold to speake nothing but the Popes will.

§. 29. Fourthly, if to haue an entire faith in all particular points, must be foreknowne, as a marke whereby to know the true Church, then, contrary to that which hath bene alreadie proued, the authoritie of the Church should not be a necessarie meanes whereby men must come to the infallible know­ledge of true faith: for if before we come to know which is the true Church we might by other meanes haue knowne which is the true faith in all points, what need then is there for getting the true faith alreadie had, to vse, or bring the authoritie of the Church?

The Answer.

1 Because this reason is the same with that which goeth [Page 123] before, therefore it shall receiue the same answer: That al­though we need the ministerie of the Church to teach vs the faith, and this faith is not ordinarily knowne till the Church, or some member thereof reueale it to vs; yet may it be a marke whereby to know the Church, as the effect is a marke of the cause that produceth it: the fruite of the tree, the teaching of the schoolemaister. In which case the reuelation of the true faith, whereby we come to know it, is an effect or worke of the Church, and so able and fit to assure vs that it is the Church. Neither doth this suppose or imply, that the faith is already had and knowne by other meanes before we vse the Church, but onely that when the Church teacheth, the faith thereof, in the order of my vnderstanding, is first knowne: that is to say, the Church and the faith being inseparably ioyned together, yet the faith first cometh to my knowledge. This I further explicate by a similitude. For musick is the marke of a Musitian, whereby to know him, and to distinguish him from all other professions. And though I must first be assured it is good musicke that he sheweth, before I can be certaine he is a Musitian; yet were it folly to reason, as the Iesuite doth, what need then is there for the getting of the musicke already had, to vse the ministerie of the Musitian? for the musicke is not already had, but onely by his playing it cometh in order before himselfe into my vn­derstanding, and then I know him thereby. So1. Reg. 3.16. two women laid claime both to one child, and both pretended themselues to be true mother thereunto, as the Church of Rome this day striueth with vs, pleading for her selfe, that she is our holy mo­ther the Church, and the child is hers: in this contention we must find out the Church by the same markes that Salomon found out the true mother, which was her tender compassion inclosed in her bowels and discouered by her words, that she had rather part with her child then haue it cut in sunder. And if the Iesuite should reason against Salomons iudgement, that he had followed a wrong marke, which was inclosed in the wo­man heart, and needed great iudgement, yea diuine illumination, to find it: the woman her selfe, by her speech and behauiour, made it knowne to him: and if pietie and pitie were the note of a true mo­ther, [Page 124] whereby to know her, then contrary to that which hath bene already proued, the speech and behauiour of the mother should not be a necessary meanes whereby Salomon must come to the know­ledge of this pietie, &c. If, I say, he should thus argue against Sa­lomon, he might do it with the same reason that he vseth a­gainst vs, and possible with as good successe;V. vltim. the spirit of God, and the iudgement of all Israel, in both alike equally condem­ning his sophistry. For was not the womans pitie toward the child knowne to Salomons wisedome before he knew her to be the mother, and yet her selfe was the instrument that made it knowne? So true faith is the mark of the Church, and known to me before the Church, but yet by no other meanes but by the Church, whose ministery is needful for the getting it; as the cause is needfull for the obtaining of the effect, and afterward it selfe is proued by the same effect. Now the teaching of the truth is an effect of the true Church.

§. 30. Fiftly, if before we giue absolute, infallible, and vndoubted credit to the true Church, we must examine and iudge whether euery particular point which it teacheth be the truth, with authoritie to accept that which we like, or which in our conceit seemeth right and conformable to Gods word, and to reiect whatsoeuer we dislike, or which in our priuate iudgement see­meth not so right or conformable; then we make our selues examiners, and iudges ouer the Church, and consequently preferre our liking or disliking, our iudgement and censure of the sence of Scripture, before the iudgement, definition, and censure of the true Church: But it is absurd both in reason and religion, to preferre the iudgement of anie priuate man, be he neuer so wit­tie or learned, or neuer so strongly perswaded in his owne conceit, that he is taught by the Spirit, before the sentence of Gods Catholike Church, which is a companie of men, many of which both are, and haue bin most vertuous, wise, and learned; and which is chiefe, is such a companie as, according to the absolute and infallible promises of Scripture, hath Christ himselfe and his holy Spirit continually among them, guiding them, and teaching them all truth, and not permitting them to erre. Matth. vlt. 10.14. & 16. vt supra.

The Answer.

1 This is his last argument, wherein, he reasoneth thus: [Page 125] that if the faith be a note of the Church, then it must first be ex­amined whether it be true or no. But to examine the Churches faith, he saith, is absurd, and thus he proueth it.

They which examine the particulars taught by the Church, whether they be the truth or not, with authority to accept or reiect; make themselues examiners, and iudges ouer the Church, and preferre their owne liking and censure before the iudgement, definition and censure of the Church.

But this later is absurd: considering the Catholicke Church is a company of men wise, learned, and free from error. Mat. 28.20. Iohn. 14.16. & 16.13.

Ergo the former is also.

For answer to this argument, we do not hold that we haue authoritie to accept that which we like, or which in our conceit seemeth right, and to reiect whatsoeuer we dislike, or which in our priuate iudgement seemeth not conformable: neither do we admit any priuate conceit of any man, as the Iesuite vntruly sugge­steth, but all authoritie thus expounded we disclaime and re­nounce. And here I affirme against his odious suggestion, that not we but himselfe and his Pope are guiltie of this pre­sumption, of whom they write,Sacr. Cerem. lib. 1. tit 7. that all power is giuen him in heauen and earth. Innocent. 3. de Concess. praebendae. c. proposuit. And of the fulnesse of this power he may by right dispence beyond all right. Gloss. ibid. §. supra ius. Euen against the Apo­stles and their Canons, and the old Testament, and in vowes and othes. Sum. Angel. voce Papa. nu. 1 And against all the commandements of the old Testament and the new. For otherwise it might seeme that God had not bene a prouident father in his familie: neither could it be said, that the Pope is Gods generall Commissary assumed vnto him into the ful­nesse of power. Finally,De transla­tione Episc. c. quanto in gl. He is said to haue a heauenly iudgement, that can make somthing of nothing, and that to be the sence which is no sence, because in such things as he will, his will is insteed of a law. Whence it cometh to passe, thatCusan. ep. 2. pag. 833. the Scripture is fitted to the time, and the sence thereof altered as the time altereth, Id. ep. 7. pag. 857. so that sometime it is expounded one way, and sometime another. Alu. Pelag. de planct. Eccles. l. 1. art. 6. ex Ho­stieni. Neither may any Councell iudge the Pope, for that if in any matter the whole world should iudge against him, yet his opinion were to be re­ceiued. They that attribute all this, and a great deale more, to [Page 126] their Pope, whom alone they make iudge of all, in my minde may very ill vpbraid others with assuming authoritie to iudge, &c.

2 But this we say, that it is lawfull and necessary for euery particular man1. Thess. 5.21. to trie all things, and hold that which is good, and by the Scriptures to examine and iudge of the things which the Church teacheth him,Luc. 1.4. Col. 2.2. that he may haue the full knowledge and assurance of the things wherein he is taught. The which triall be­cause it is made by the Scriptures, is no priuate iudgement, but the publicke censure of Gods spirit that speaketh openly in the Scrip­ture to all men. And when a man, in this manner, reiecteth the teaching of a Church, as great and good as the Romane Catholicke, his conceit herein is not priuate, as priuate is op­posed to spirituall, but onely as it is opposed against that which is common among others: and so a priuate man may iudge. For our Sauiour saith,Ioh. 7.17. [...]. If any man will do the will of God, he shall know of the doctrine, whether it be of God, or whether I speake of my selfe. Act. 17.11. And the men of Beroea when they receiued the word of Paul and Silas, searched the Scriptures daily whether those things were so. And yet the teaching of the Apostles was more certaine and infallible then the doctrine of any Church since, and their persons more holy and wise then any that haue liued after them.

3 Therefore the true manner, how the Churches teaching may be examined, being thus expounded, the proposition of the Iesuites argument is false, wherein he saith: They which ex­amine whether the particular points which the Church teacheth, be true, make themselues iudges ouer the Church, preferring their priuate conceits before the definitions of the Church, &c. For they examine and iudge not by their owne priuate humors, but by the publicke word of God,Ioh. 12 48. which in the Scripture speaketh openly to all the world, though the children of God onely know and beleeue it, by reasonIoh. 12 40. the vnbeleeuers haue their eyes and hearts blinded that they should not vnderstand. And thus it is lawfull for all men to iudge the Churches teaching, because else they cannot be certaine they liue in the true Church, or haue true faith,Col. 2.2. which is ioyned with the full assurance of vn­derstanding [Page 127] to know the mystery of God. Chrysostome answering the obiection of such as pretended they could not tell what religion to be of, there were so many opinions,In Act. hom. 33. saith: That seeing we take the Scriptures, which are so true and plaine, it will be an easie matter for you to iudge: and tell me, hast thou any wit or iudgement? for it is not a mans part barely to receiue whatsoeuer he heareth. Say not, I am a scholler and may be no iudge, I can con­demne no opinion; for this is but a shift, &c. Basil saith,Ethic. definit. 72. pag. 432. [...]. It behoueth the hearers that are learned in the Scriptures to trie those things which are said by their teachers, and receiuing that which agreeth with the Scriptures, to reiect the contrary. And Gerson, one of his owne sideDe exam. do­ctr. part. 1. con­ [...]ess. 5. writeth, The examination and triall of doctrines concerning faith, belongeth not onely to the Councell and Pope, but also to eueryone that is sufficiently learned in the Scriptures, be­cause euery man is a sufficient iudge of that he knoweth.

4 And, in all this hitherto, there is no wrong offered to the Church, but onely that put in practise which was neuer misliked, till a Church arose, whose siluer being drosse, and milke poyson, might not endure the triall. And whereas he saith, it is a great absurditie to preferre a priuate mans iudgement, be he neuer so witty, or strongly conceited of himselfe, before the iudgement of Gods Church: herein he saith excellent well: but will he expound the light and euidence of the Scripture to be nothing else but wit and conceit? and will he leaue no roome for the full assurance of vnderstanding in the heart of man? or is it absurd for a priuate man to preferre the truth of Gods word before the teaching of all the world? I would not haue him say so. ForIoh. 5.39. our Sauiour himselfe refused not to haue his doctrine tried, though he were better then the Church: neither is it vnpossible for a priuate man to espy an error in the tea­ching of the best Church that is; in which case he may iudge the Church, and his iudgement is to be preferred, asPanormit. & Gerson. whose words you haue Digress. 15. nu. 10. some Pa­pists themselues deny not. And out of question I thinke the most learned and discreet Papists to be wholly of this mind; in that many of them haue called in question againe things already determined by their Church; thinking the same that we do, that it is not sufficient to make an end of questiōs, [Page 128] vnlesse we be also sure the end is good. For it is an ordinarie thing with the Iesuites and schoolemen of these dayes, to ex­pound the decrees of their Councels cleane against the origi­nall meaning thereof; which sheweth they mislike that which was decreed, and helpe themselues with the fauour of the glosse against the text. So the Councels of Lateran and Trent haue determined against the communion in both kinds, for­bidding the cup: yet Ouandus, a late Frier,Breuiloqu. in 4. d. 9. prop. 6. pag. 221. writeth, that all things duely considered that may fall out, it were better to permit the cup then deny it, and more grace is giuen in both kinds then in one. AndRefert. Bel de iustifica. l. 3. c. 3. Catharinus the Bishop of Compsa maintaineth a­gainst the Trent Councell, that a man by faith may be assured of the pardon of his sinnes, whereas that CouncellSess. 6. cap. 9. determined the contrary. And Sixtus Senensis, a great clearke,Bibl. l. 1. p. 33. hath reiected as Apocrypha the seuen last chapters of Hester,Sess. 4. which the Councell of Trent approued for canonicall. Which these men would neuer haue done, if they had thought it any iniurie to their Church to examine her teaching.

5 And whereas he obiecteth further, that the Church is a company of men, wise, learned, vertuous, and guided by the spirit of God, and therefore it is rashnesse to iudge of their teaching; I an­swer, that this ill befits him and his cause: forDigress. 16. nu. 4. I haue shewed that his Church consisteth rather in the Popes sole person thē in any great company, and the definitions thereof follow not the learning or vertue of any company, but the Popes bare will; who, by the confession of all learned Papists may both erre, and be as vitious, foolish, and vnlearned as any other. And therefore the Church with her prerogatiues can do a Papist no good, vntill they be taken from the Pope and giuen the Church a­gaine Next, though the company which is the Church, be wise and learned, &c. yet are they no wiser then Christ and his A­postles, whose teaching was examined; neither can we know them for such till we haue tryed their teaching. ForIob 32 6.9. wise men see not all things at all times, and the child with reuerence may admonish euen his father. And though our Sauiour haue promised the assistance of his spirit to his Church to leade it into all truth; yet in what sence that is,§. 14. nu. 4. & 5. I haue declared alreadie: [Page 129] and the Iesuite may know it is not in his sence by this signe, that the very persons and particular Churches to whom Christ meant those words, had their errors for all that. But supposing the Churches doctrine, by vertue of some such promise, be in­deed absolutely exempted from all error, yet may the same be examined and iudged of, because till that be done, it cannot of vs be knowne to be so. For no man saith, we must proue things alrea­dy certaine, but that we must not beleeue them to be certaine till we haue proued them. And if the true Church cannot erre in any point, then it standeth all men in hand to examine which is the true Church, that so they may betake themselues vnto it: and let him giue you a sound distinction, and say directly, what presumption it is against the Church, and why an iniury, to ex­amine her doctrine, more then it is to trie her vnitie, sanctitie, antiquity, and succession? Or if it be no wrong to make triall of these things, which yet she hath by vertue of Christs promises; why should it be amisse to make triall of the former, which he dareth not, for his life, say is hers any properlier or fullier then they?

§. 31. But you may perhaps obiect, that in Scripture we are willed not to beleeue euery spirit, but to examine and trie the spirits whether they be of God or no; and that therefore we must examine and trie the spirit of the Church. I answer, that S. Iohn doth not meane that it appertaineth to euerie man to trie all spirits, but in generall would not haue the Church to accept of euery one that boasteth himselfe to haue the Spirit, but willeth that they should trie those spirits: not that euery simple man should take vpon him thus to trie them, but that those of the Church should trie them to whom the of­fice of trying the spirits doth appertaine; to wit, the Doctors and Pastors of the Church, which almightie God hath put of purpose in the Church, Vt non circumferamur omni vent [...] doctrinae, Ephes. 4. and that we may not like little ones, wauer with euery blast of those that boast they haue the Spirit. So that this trying of spirits is onely meant of those spirits which men may doubt whether they be of God or no: and then also this triall belongeth to the Pa­stors of the Church. But when it is once certaine that the spirit is of God, we neither neede nor ought doubtfully to examine, nor presumptuously iudge or it any more, but obediently submitting the iudgement of our owne sense and reason, we must beleeue the teaching of it in euery point. Now it is most certaine, that the spirit of the true Church is of God, as out of holy Scripture [Page 130] hath bene most euidently declared: and therefore our onely care should be to seeke out those markes and properties by which all men may easily know which particular companie of men is the true Church, which we ought not to examine and trie, but in all points obediently beleeue.

The Answer.

1 The words of the Apostle are, Dearly beloued, beleeue not euery spirit, but try the spirits whether they be of God, 1. Ioh. 4.1. Whence we gather, that it is the dutie of euery man to examine the doctrine that is taught him. But the Iesuite answereth two things: first, that Saint Iohn biddeth not euery man do this, but onely the Pastors. Whereto I answer, the words are plaine e­nough that he speaketh indifferently to all men, that euery man for himselfe, though not by himselfe, but by the rule of Gods word, should try the spirits. For he directeth his Epistle not to the cleargie, but to the people. And the reason added why they should trie the spirits, maketh it plaine who the parties be that should trie them: for many false Prophets are gone out: they must trie the spirits that are in danger to be seduced by false Pro­phets, and such are the people, and therefore they must examine them, as Christ saith,Math. 7.15. Beware of false Prophets; by their fruites, that is, by their doctrine, ye shall know them, and yet they cannot be knowne by their doctrine vnlesse it be first examined. And Saint BasilEth. definit. 72. pag. 432. Graec. Bas. saith, It behoueth the hearers which are learned in the Scriptures, to examine the things which are spoken by their teachers; and receiuing those things which are consonant with the Scriptures, to refuse the contrary.

2 And whereas the Iesuite auoucheth his conceit by a text of Ephes. 4.11. wherein it is said, that Christ hath left to his Church Pastors and Doctors, that henceforth we be no more chil­dren, wauering and caried about with euery wind of doctrine: the Apostle saith not, that our Pastors were giuen vs that hence­forth we should no more trie the spirits; but for the worke of the ministery, for the gathering together of the Saints, for the building of the body of Christ: all which dutie of theirs is much furthered when the people vnder them trie all things, and hold that [Page 131] which is good, and by examining their teaching, find them to be Doctors of the truth. And if Saint Paul had misliked this, then the men of Beroea had not beneAct. 17.11. commended by the spi­rit of God for examining his doctrine; neither would he haueHeb. 5.14. warned the Hebrewes, that through long custome they should haue their wits exercised to discerne both good and euill. And to reply, that they discerne it because the Church telleth them what it is, is too grosse: for they cannot tel whether the Church say true or no, till they haue examined what it saith.

3 In the second place he answereth, that the spirits which must be tried, are not the spirits of the Church which are of God, but onely such spirits of which we may doubt whether they be of God or no; then the which he could haue spoken nothing more vn­aduisedly, because if it be lawfull to trie such spirits as are suspi­tious or false, then is it also lawfull to proue the true: for two contrary spirits be relatiues, so that we cannot proue the one to be false, but we must needs withal proue the other to be true. Againe, when we doubt whether the spirit be of God, then we are not certaine; and if the false spirit be not certainly false, then neither is the true spirit certainly true, in my vnderstanding till I haue tried it. Moreouer, there is nothing so true in it selfe, but it may be doubtfull to vs till we haue tried it; and therefore the purest spirits are not exempt from examination: specially considering that it is no iniury to the truth, which loueth to be sifted, if ye proue it by his wordIoh. 18.37. that was borne to beare wit­nesse to the truth, and the more ye trie it, the clearer it is: nei­ther can it be grieuance to the spirit of God, who1. Thess. 5.21. calleth vpon vs to trie all things, and hold that which is good; and biddeth vs haue our wits exercised to discerne betweene good and euill.

4 And his conclusion, that when it is certaine the spirit is of God, then we must no longer doubtfully examine it, but obe­diently accept it, saith very well: for2. Tim. 3.7. the Apostle rebuketh such as are alway learning, and neuer come to the knowledge of the truth: but he forgetteth that so it neuer is, till we haue tried it, and therefore we may first examine it, that afterwards we may be certaine and obedient. And though it be most certaine, that the spirit of the true Church is of God, yet hence it followeth not [Page 132] that we must seeke this Church by other markes, and not by her teaching: for those other markes which the Iesuite meaneth, are of God too as well as the teaching is, and yet he will allow them to be examined. And first to examine and trie, and then obediently to beleeue, are not contrary but subordinate, and the one the way to the other. And Christ was of God, yetIoh 5.39. he bad men search the Scripture for his triall: and all we being na­turally the heires of vnbeleefe, cannot haue this certaintie in our selues till the discourse of Gods word haue created it in vs. And if there were nothing else to leade vs, yet the experience which we haue had of the Church of Romes dealing, were suf­ficient to warne vs, that we neuer giue ouer Saint Iohns lesson, Beleeue not euery spirit, but trie them whether they be of God.

Digression 20. Concerning the proceeding of the Councell of Trent in the determining matters of faith.

5 For the PapistsBone Deu [...], quae gentium varietas, qui delectus epis­coporum totius orbis, qui regū & rerum publi­carum spl [...]ndor, quae medulla theologorum, quae sanctitas, quae lacrymae, quae ici [...]ni [...], qui flores aca­demici, quae lin­guae, quan [...]a subtilitas, quan­tus labor, quam insinita lectio, quantae virtutā & studiorum diuit [...] t, aug [...]stū ill [...]d sacra [...]ium impleuerunt [...] Posseuin. bibli­oth. pag 4 [...]2 commend their Trent Councell to the skies, perswading themselues this very Church was there, whose bare authoritie should leade vs; and yet marke what course it tooke in the triall of religion. For first, none was ad­mitted to haue any voice there, but onely such as were fast to the Papacie: and not all such neither, if they were not pliable enough in euery matter to the Popes mind, for some were re­moued out of the Councell, and sent away, because they began to speake something freely; and to make sure work, there were more Bishops of Italy then of all the world beside, who might ouer-rule the rest if need required: of which matterClaud. Espen­cae. in epist. ad Tit. c. 1. a Popish Bishop confesseth, This is that Helena which of late ruled all at Trident: besidesInnocen. Gen tillet. examen. Concil. Triden. pag. 32. Nota quod holie multi sunt Epis­copi sine admi­nistratione epi­scopatuum, vt sunt isti qui vulgariter ap­pellantur Nul­latenenses. Pa­nor. de offic. or­din. c. quoniam. there were some that had the titles of Archbi­shops, as Vpsalensis & Armachanus, which yet had neither church nor Diocesse, but were created to fil vp the number;Id pag. 251. and whē yet vpon a time the Pope wanted voices to sway the matter, he sent a fresh supply of forty Bishops newly made: as euery base towne in Italy hath his Bishop. And when the Protestant Di­uines required audience, they could not be admitted vpon any [Page 133] equall termes: butIllyr. protest. contra Concil. Trid Fabric. re­cus. Conc. Trid. Sicid. commen. Innocen. Gen­til. pag. 132. 135 158. &c. the safe conduct that was giuen out for them, as it was long afore it could be obtained, so it had a clause that it should appertaine to none but such as would repent and returne to the bosome of the Romane Church; which sheweth that it was a very ieast to mocke the world withall: and the li­bertie granted by the same, would haue proued no better to the Protestants, then that which the Councell of Constance gaue Hus and Hierome,Vide Paralip. ad hist. Abb. Vr­sperg. pag. 396. & Pogh Floren. ep. ad Aretin. who neuer went home againe, but contrary to all truth and right were vnmercifully murthered by the Councell. NowPanorm. ex­tra de iureiu­rando. Ego N. the law saith, that he which hath securitie granted him to come, hath also security to returne: for he cometh not securely, that may not safely returne againe.

6 Secondly, all the Bishops were sworne to vphold the Pa­pacie, that it may appeare they came prepared to do that they did. The oath is set downe in theEgo N. de iu­reiurand. in de­cret. Greg. 9. Decretals: I N. Bishop, from this day forward wil be faithful to S. Peter, and to the holy Church of Rome, and to my Lord the Pope, and his successors. The Papacie of the Romane Church, and the rules of the holy fathers will I help, defend, and hold against all men, so helpe me God and his holy Gos­pels. NowPapat [...], id est principatum tā in spirituali­bus quam in tē ­poralibus. Dic regulas, id est canones sum­morum Ponti­ficum, &c. Pa­norm. vbi supra. this Papacie is a principalitie in things both temporall and spirituall: and these rules are the Canons of the Pope, and other Doctors allowed by the Church of Rome. So that this Councell iudged before it heard, nay they would not heare, but came euery man prepared to condemne: and thereforeSuch as were Catharinus, Dom. à Soto. Cornelius Mus. Salapusius, Ci­conia, Fontido­nius, Baptista, Fornerius, and others, whereof reade Innocent. Gentill examē. at e­uery Sessions they had certaine sermons preached by Friers, tending to nothing but railing against the Protestants, and in­citing the Councell against them. Whereunto they added ano­ther policie, by spreadingInnocen. Gentill. pag. 32. Boz. de sign. eccles. lib. 18. cap. 3. reports of one Abdisu, that should be Patriarke of the Assyrians, and was come to Rome to ac­knowledge the Popes supremacie and religion, with many ad­mirable particulars: all which newes was spred for the nonce to fill mens minds with a conceit and liking of that which they meant in the Councell to decree. The which partialitie and cunning when the Princes of Europe saw,See Illyr. Pro­test. cont. cōcil. & Innocent. Gentill. pag. 28 31. 96. 98. 110. they sent their pro­testations against the Councell, as vnsufficient to reforme reli­gion; namely the Emperor Charles, the French King, the Kings of England and Denmark, the States of Heluetia, and others.

[Page 134]7 Thirdly, in trying the controuersies, they examined not by the Scriptures onely, but by traditionsSess. 4. also, which afore that time no man was bound to beleeue: and that which was worse, there did nothing passe till the Pope with his Consistory at home had scene it; and whatsoeuer he fancied, that was de­creed, for which purpose there went continuall posts betweene Trent and Rome, and while the Doctors, pro forma tantùm, were disputing at Trent, the Pope was ingrossing the Canons at Rome, which being returned in packets, were solemnly pub­lished in the Councel. And thus they measured, sometime with a wrong rule, and sometime with no rule at all. And though they had measured with the right rule, yet they did it not right­ly, for that they applied not the doctrine to the rule, but bent the rule to their owne doctrine, turning the Scripture violently to serue their opinions. For in the fourth Session they decreed, that no man should giue any other exposition of Scripture then such as might agree with the doctrine of the Church of Rome. Now that doctrine was the thing that should be examined, and the Scripture was the rule that it should be examined by, and there­fore they wrested the rule to their opinions.

8 So that if it were not lawfull to examine the teaching of the Church, as the Iesuite holdeth, yet this example of the Trent Councell may teach him, that at least it is lawfull to trie whether the Church proceed aright in teaching; as many Pa­pists, vpon experience of these dealings, no doubt, haue not bin afraid to examine things pretended to be already concluded by Councels: else that Church is in a miserable plight, that will yeeld vs no reason of her faith, but her owne bare word, and much doubteth her selfe, that will suffer none to trie her tea­ching by so euen a rule as is the Scripture; and all Papists her children are in worse case then [...]. vita Ari­stoph. praefixa Scholiis. he that was iudged to be the son of Philip of Aegina, only because his mother said so: for they must not onely beleeue God is their father, because she telleth them so, but they must take her word too, that Christ is her husband; contrary to a notorious suspition that hath long gone of her, and would be better cleared then by her bare word,Nos iustitiam nostram, & ec­clesiae sponsae nostrae nolentes negligere. saith Boniface 8. de immunit. eccle. c. quoniam. in sexto. & ibid. de elect. c. vbi peri­culum. § caete­rumque. condemned by Bernard epist. 237. that she is the Popes concubine, and hath had many children by him [Page 135] out of lawfull wedlocke.

§. 32. The markes be especially those foure which are gathered out of Scripture, and expresly set downe as properties of the Church in the Constan­tinopolitane Creed, which is receiued commonly of all, and inserted euen in the Protestants Communion booke: Vna, Sancta, Catholica, Apostolica: One, Holy, Catholike, Apostolike. By all which, if I had leisure, I might shew at large, how that the Romane Church, that is to say, that companie which communicateth and agreeth in profession of faith with the Church of Rome, is the onely true Church; and that the Protestants, that is to say, that company which from Luthers time hitherward haue opposed themselues against the Romane Church, neither all, nor anie particular sect of them can be the true Church: for the Romane Church onely is truly One, Holy, Catholike, and Apostolike; whereas the Protestants either want all, or at the least, some of these properties.

The Answer.

1 The Constantinopolitane Creed and the sacred Scrip­ture teach these foure to be qualities abiding in the Church, and certaine adiuncts belonging thereunto, but not that they are the markes whereby to find it. For we call that a Marke, whereby the thing questioned is vndoubtedly brought to our knowledge, which these foure in the question of the Church performe not. For first themselues are declared and proued by another thing, as the Iesuit himselfe vnawares granteth, in that he saith, they are gathered out of the Scripture and articles of our faith: which is all one as if he freely confessed, the word of God, when all is done, is the thing whereby the Church must be found, and the true faith contained therein, is knowne sooner and better then the Church, which is not assured to vs till those things be found therein which agree with the Scripture and articles of faith. This must be noted, because hauing in the eight former sections wearied himselfe with striuing against vs, and vsed much diligence to perswade, that the true faith is no com­petent marke to discerne the Church by, yet now of his owne ac­cord he cometh home to vs, and in his first words submitteth himself to that which before he gainsaid, and so freely reuoketh [Page 136] all his former arguments.

2 Next, they are not so much as properties of the Church neither: and therefore the vnlikeliest of a thousand to be marks thereof. For [...]. Pha­uo [...]in. le [...]ic. they are not alwayes inseparably and incommu­nicably found therein, that is, such as at all times remaine in the Church alone, and in euery part thereof. For in the begin­ning it wanted antiquitie and succession, and in the progresse it hath sometime bene without vnitie and vniuersalitie: and at all times the false Church hath made so faire shew of all foure, that no man could distinguish them but by retiring to the do­ctrine. For ChrysostomeHom. 49. in Math. op. im­perf. writeth thus, All those things which belong to the Church of Christ in truth, the heresies may also haue in schisme: they haue Churches and the The booke not the doctrine. sacred Scriptures, yea Bi­shops and other degrees of Clergie; baptisme, the Eucharist, and all other things; yea A pretence of Christ: as Math. 24.5.23. Christ himself. So that if any one will know which is Christs true Church, he shal not be able in such a confusion to do it but onely by the Scriptures. And of vnitie, S. BasilAschet. pro­oem. de iudicio Dei. saith, He found much vnitie among all other professions; onely in the Church of God he obserued great strife and vehem [...]nt dissention, and the Pastors themselues distracted with all contrarietie of mindes and opinions. Of succession NazianzenDe laude A­than. saith, This is properly succession, to suc­ceed in godlinesse: for he that professeth the same faith, is also parta­ker of the same succession; and he that holdeth a contrary faith, must be reputed contrary to the successiō. AndD. 40. Non est facile. the Canon law, They are not the children of the Saints which occupie their roomes, but which do their works. Of holinesseVbi supra. Chrysostome saith, In former times one might haue knowne Christs Church by her manners, when the conuersation of the Christians, either all or many, was holy; but now Christians are either as bad or worse then hereticks or Gentiles; and there is more continency found among them, though it be in schisme, then among Christians. And againe,Hom. 4. in Math. Whatsoeuer kind of holinesse the seruants of God haue in truth, the seruants of Satan may haue in likenes: for the diuel hath his that be meeke and hūble, that be chast, and giue almes, that fast, and do euery good deed which God hath appointed for the saluation of mankind; and these formes of godlines hath the diuell brought in to seduce vs, that a confusion being made betweene good and counterfet, simple men which know not the diffe­rence [Page 137] betweene goodnes in deed and goodnes in shew, while they seeke the goods seruants of God, might light vpon the diuels seducements.

3 And therefore allowing the Iesuite what leisure he will (though otherwise any reader may perceiue he tooke himself leisure enough that penned this discourse, and though briefly in shew, yet in summe and effect, hath couched whatsoeuer is extant in any Papist, written concerning the matters que­stioned) but yet giuing him a longer day, he cannot, by these markes, make it infallibly sure that his Romane Catholicke is the Church of God: and this himselfe knoweth in his owne conscience. For BellarmineDe not. Eccl. cap. 3. speaking of these very markes confesseth, They make it not euidently true that it is the Church, but euidently probable: whereby it appeareth that the Iesuite, for all his set countenance, yet knoweth well enough these his markes bring probabilitie but no certaintie. And I am sure all Papists of learning will grant they are no markes at all, but when they concurre with true faith: whereas they say expreslyGreg. de Va­lent. comment. Theol. tom. 3. disp. 1. qu. 1. punct. 7. §. 18. that among whomsoeuer the truth of doctrine and Sacraments are holden, Ex ijs con­stare veram Ecclesiam. thereby it is knowne the Church is there. And there­fore the Iesuite may shew his skill in fitting his fowre markes to his Romane Church, and remouing them from ours, but he shall neuer come directly to the point, vntill he try vs by the Scriptures, and thereby sufficiently proue, that which is easilie said, we are not the Church of God, but a company standing in oppositiō since Luthers time, & diuided into particular sects.

§. 33. First the Protestants Church is not perfectly one, or vniforme in dogmaticall points of faith, but varieth according to the varietie of times and persons, now holding one thing, then another: the learned men thereof are so much at iarre in matters of faith, that it is hard to find three, in all points, of one opinion.

The Answer.

1 The Papists themselues acknowledgeLuc. Pinel. Thes. Vade­mont. Thes. 83. that the vnity of the Church consisteth in this, that the members thereof beleeue the [Page 138] same things, vse the same worship of God, and retaine the same sa­craments: but the Scriptures more fully teach vs how it is one. First, becauseEphes. 4.4. it is from one beginning which is the holy Ghost, who as one soule, quickeneth and moueth all the mem­bers. Next,Eph. 4.15. it hath but one head which is Christ. And thirdly,Eph. 4.5. Rom. 12.5. it is but one body and one societie, partaking the same do­ctrine, sacraments, & worship of God. The which vnitie, if the Iesuit can shew to be wāting among vs, good reason the game be his: but for the doing herof, it is not enough to say, we varie, vnlesse he can make true demonstration that the variance is in faith, and this faith is changed with times and persons; the which according to the custome of his sect, he saith confidently, but sheweth not: whereas we for our purgation, nameA booke so called, to be bought in euery shop: and con­taining the con­fessions of all the seuerall Prote­stant Churches in Europe. the Har­mony of confessions, wherin the particular Churches set down and name the articles of their faith: the which confessions, if the Iesuite can shew to iarre, as he saith, in dogmaticall points of faith, I am content you beleeue him in all the rest. Or if he can shew the Church of England, since Papistry was first abo­lished, hath altered one article of the present faith now professed.

2 I will not deny but there are iarres among vs, but this is that we say, (and for triall thereof we challenge all the Se­minaries this day in England, from whom the worst of our fal­lings out is not hid) that these iarres are not in points of faith, nor yet any contrarietie betweene Church and Church, but onely they are quarels and dissentions betweene some parti­cular men: and me thinketh the Iesuite should not be so absurd as to hold the Church it selfe guiltie of euery fault committed by any priuate man therein, no more then a ciuill state, ordered by good lawes and wholesome gouernment, can be discredi­ted by some suites and quarels that now and then fall out be­tweene the subiects. And yet it is false he saith, that scarce three learned men among vs, are in all points, of one opiniō: for that breach which is, is not so great as these words imply, but onely toucheth some particular men in matters not concerning faith, the body of the Church in the meane time continuing in the vnitie of faith, and vpholding her gouernment. And for further proofe hereof, our enemies haue taken infinit paines, to collect [Page 139] and blaze abrode these our supposed dissentions; but how haue they sped in the iourney? what haue they performed? the mountaine trauelled, and was deliuered of a mouse. For one part of these dissentions are falsly laid to our charge, through the ignorance and fury of our aduersaries; as drunken men in the pangs of their giddinesse speake of things not as they are indeed, but as the impression is in their idle fancie. Another part are not the iarres of the Church, but the defects of some few therein, whereof the Church is not guilty. The rest are not dissentions in things of faith, but strife about ceremonies, kin­dled and nourished specially by the cunning of secret Papists lurking, as the remnant of the Canaanites, among vs: wherein if any among vs haue exceeded, yetEzek. 16.51. the Church of Rome iustifieth vs againe, where neither three learned men, nor three Popes, can be giuen of one mind in all points, but as PlatinaIn Steph. vi. writeth, This hath bin for the most part, the maner, that the later Popes haue either infringed, or wholly taken away the decrees of the former. And PapistsD. 40. Si Pap. edit. Gregoriā. in Annot. desiring to fetch religion rather from the Popes mouth, then from holy writ, cannot but change as they haue changed.

3 Therefore the discord among vs being of no higher de­gree, we say as Prudentius, a Christian poet, said of the vnitie of his time,Concordia laesa est, Sed de­fensa fide: quin & concordia sospes, Germa­nam comitata fidem, sua vul­nera ridet. Psy­chom. It hath receiued some hurt, but is defended by faith her sister, in whose company being safe come home she laugheth at her wounds. And though we excuse not the oppositions of any who as k the twinnes of Rebecca shooke each others in their mothers wombe, whereby she is made afraid, and her burden becometh heauier and painefuller to her; yet let not our enemies flatter themselues in this,Gen. 25.22. for Rebecca the Church among vs shall be safe, & God shall giue her Isaack the sonne of the promise, and make her a fruitful mother after all her sorow. Whose children though in some things they varie, yea reproch one another, yet so did Cyril and Theodoret, Chrysostome and Theophilus, Ie­rome and Ruffin: and there is no impossibilitie why in the pur­suite of their passion, they may not be deceiued both. For two brothers being in choler may one renounce the other, yet still they remaine brothers for all that, and their angry words pro­ceeding [Page 140] not of iudgement but of choler, [...]. Aes­chyl. Sept. ad. Theb. cannot make voide the band of nature.

Digression. 21. Shewing that Gods true Church in all ages hath now and then bene troubled with contentions, as great as are now among vs.

4 And because our enemies may hope, by vrging these contentions such as they are, to discredit our profession, they must be put in mind that the vnitie of Gods Church was neuer so perfect or entire, but sometime it hath bene blemished with dissention, yea miserably rent in sunder with the inconsiderate strife of her owne children. Saint PaulRom. 16.17. testifieth of the Church of Rome, that there were therein which caused diui­sions and offences contrarie to the doctrine. And of the Corinths he1. Cor. 3.3. saith, there was among them enuying, strife, and contention, some holding of Paul, some of Apollo, some of Cephas: and he1. Cor. 11.19. wri­teth to them, that there must be heresies among them, for the trial of such as were faithfull. SoAct. 15.39. Paul and Barnabas, yeaGal. 2.11. Paul and Peter had their iarres; so Polycrates and Ʋictor, Cyprian and Cornelius, Cyril and Theodoret, Chrysostome, Theophilus and E­piphanius, Hierome and Ruffin, Paulinus and Meletius, Leo and the Councell of Calcedon, Nazianzen and the Councell of Constantinople, all bishops of the Catholicke Church, were at extreme contention one with another.Euseb. hist. l. 5 c. 23. & inde. Niceph. l. 4 c. 37. & inde. The strife betweene the East and West Churches, about the keeping of Easter was such, that they excommunicated each other.Euseb. hist. l. 7 c. 3. & inde. Cypr. ep. 74. ad Pomp. Sabrat. Concil. Carth. apud Cypt. apud Cypr. ep. 75 Hieron. de script. in Dio­nysio. The que­stion of rebaptization bred the like broiles betweene the Bi­shop of Rome and the Westerne Bishops on the one part, and Cyprian, Dionysius, and Firmilianus, three metropolitans, with the most Bishops in Affricke, Aegypt, Cappadocia, Galatia, and Cilicia, on the other part: there was no Church, or Catho­licke Bishop therein, which was not intangled in this opposi­tion. But the broiles stirred vp by Theophilus against Chryso­stome were more then tragicall, and rent in sunder all the Churches in the world, yet were they the Bishops of the Ca­tholicke [Page 141] Church that thus contended. In this variance Theo­philus the Patriarke of Alexandria, and Epiphanius the Bishop of Cyprus were chiefe against Chrysostome; and with them ioyned the other Bishops of the Prouinces as they fancied: the euent, was this,Socr. l. 6. c. 21. Chrysostome lost both his Bishopricke and life in banishment.Ni [...]eph. l. 13. c. 13 Epiphanius and he, most grieuously cursed one another.Socr. l. 6. c. 17. & Niceph. l. 13. cap. 17. & 21. Many were slaine in the taking of parts.Sozo. l. 8. c. 22 Zosim. l. 5. Socr l. 6. c. 18. [...]. p. 262. The Cathedrall Church at Constantinople, with the Senate house, were set on fire, & burned to the ground in the pursuit of reuenge. The people were robbed of their Pastors, and the Pa­stors themselues persecuted each other, and pursued their peo­ple most vnmercifully. Caesar Baronius, beginning to intreate of this contention,Annal tom. 5 An. 400. nu. 51. hath these words: A shamefull contention in the Church, the lamentable narration wherof I now take in hand: wherein shall be described the bickering and cursed persecu­tion, not of Gentile against Christians, or heretickes against Catho­lickes, or wicked men against good and iust men, but (which is monstrous and prodigious) of Saints and holy men one against ano­ther. The which words make it plaine, that this contention was among Gods owne children in the true Church. The like is written of the Bishops in the Councell of Nice, [...]. Sozo. l. 1 c. 17. accusing one another to the Emperour, as soone as they were assem­bled; of whose iarres that famous speech of Constantine, made vnto them vpon that occasion, giueth witnesse: wherin among many other thingsSoz. ibid. Ni­ceph. l 8. c. 16. idem in Conc. [...]y [...]apud. Ni­ceph. l 8. c. 50. Euseb. vit. Cō ­stant l. 3. [...] he telleth them, that he thinketh this worse then all the euils to be vttered, that he seeth the Church of God dis­senting by contentions and contrary opinions. Yea Sozomen [...] lib. 1. c. 16. saith, The contrarietie of opinions among the learned at that time, was so scandalous, that it turned many from embracing the Christian reli­gion. So likewise, in a Councell holden at Constantinople, for the deposing of Nazianzen, he thus admonisheth the Bishops:Vita Nazian. praefixa operi­bus eius Graecè editis Basil. It is a shame ô my fellow Pastors of the sacred flocke of Christ, and not befitting you, if while you teach others peace, your selues fall to warre: and how shall you perswade others to vnitie, your selues be­ing at variance? In the second Councell of Ephesus, Flauianus the Bishop of Constantinople was deposed,Liberat. breu. c. 12. Niceph. l. 14. c. 47. & pitifully mur­thered:Euagr. l. 1. c. 10 Niceph. l. 14. c. 47. with him were also deposed Eusebius, Dorilaeus, Ibas, [Page 142] Theodoret, Domnus, Daniel, Aquilinus, and Irenaeus, all Ca­tholicke Bishops: and this was not done by the faction of Dio­scorus alone,Baro. An. 449 nu. 97. 98. 105. but by the Catholicke Bishops themselues, all which, saith Baronius, Consented both to the restoring of Euty­ches and deposing of Flauianus and the rest. There was in this contentious Councell aboue 132. Bishops, whereof the foure Patriarkes, beside the Popes Deputie, were part: yea it was an Oecumenicall Councell, lawfully assembled, of Catholicke Bishops, & yet through the conueiance of cunning aduersaries, they were set one against another. For the godly men of those times had secret enemies grieuous wolues in sheeps clothing, who tooke all occasions to abuse their simplicity, and set them at variance among themselues: For so do men vse, Sozo. l. 6. c. 4. saith an old historie speaking of this matter, as long as strangers wrong them, to hold together; but when they are deliuered fr [...]m outward trou­bles, then they fall out among themselues. Thus the policie of the Arrians kindled those contentions that among the Catho­lickes brake out in the cause of Athanasius, and by strange deuices nourished them: wherby they drew godly Bishops in­to their faction against the truth, asHaer 68. Epiphanius noteth of the Meletians,Primas ferē ­tes tum in pie­tate tū in vita, Meletiani qui summam iusti­tiam veritatis demonstrabāt. Godly men, that being mingled with the Arrians, though they abode in the true faith, yet were they not free from some contagion which they gathered in that societi [...]: and one part hereof wasAtha. orat. 1. contr Arrian. their standing with others against Athanasius. This was it that bred the troubles among the Bishops in the Councels of Seleucia, Syrmium, Antioch, Tirus, Lampsacum, Ariminum, and many other: wherin euermore something was practised euen by Bishops of the true faith, against their fel­low Bishops, and the faith it selfe. The Councell of Ariminum is famous for this: wherein there were aboue 400. Bishops of the West, all CatholickeAthan. de Synod. but 50. or therabouts that were Ar­rians; and yet they relented from the faith of the Nicen Coun­cel towards Arrianisme, and gaue occasion of infinite broiles in the Church afterward by their inconstancie.

5 And long before this, Saint Cyprian lamented Church-contentions, andL. 4. Ep. 4. thinketh God sent the persecutions of his time for no other cause: These euils, saith he, had not come vpon [Page 143] the brethren, if they had bin linked together in brotherly concord. And a little after the persecution of Iulian was ouer, the storiesSozo. l. 6. c 4. Niceph. l. 10. c. 40. tell how the Church-gouernours againe moued questions and di­sputations about the dogmaticall points of faith. And Eusebius be­ginning to intreate of the bloody persecution which the Church suffered vnder Diocletian; saith, the contentions of the learned therein, was the cause:Lib. 8. hist. c. 1 these are his words, They also, saith he, which seemed to be our Pastors, casting off the rule of piety, inflamed themselues with mutuall contentions each against other, they increased nothing but strife, threats, enuy, and quarels, euerie man with all tyranny pursuing his ambition. Neither did the per­secution ensuing stay this dissention, but as soone as euer peace came to the Church, they fell to it againe,Euseb. vit. Constan. l. 3. Gela. Cyzecē. Act conc. Nic. l. 2 c. 7. 8. that the good Em­perour which brought this peace, had much ado with all his authoritie, to appease them: wherupon Basil the great, maketh this sorowfull complaint: In other arts and sciences, Aschet. proae. de iudic. Dei. p. [...]89 Graec. The like com­plaint made by the Emperour Theodosius of the Catholicke Bi­shops in his time [...]. Concil. E­phes. pag. 235. saith he, I haue seene much concord among the professors thereof: onely in the Church of God I haue obserued so much diuision, and so exceeding great dissention of many, both among themselues, and against the holy Scriptures: and that which is most horrible, the Bishops themselues haue stood in such difference among themselues, both of mind and opinion, and contrary to the commandements of Christ haue vsed such contrarietie; that thereby the Church of God hath bene vnmercifully drawn in sunder, and his flocke troubled without all care and pitie. A heauy complaint, and such as chargeth the Church with a foule blemish; euen as foule euery way as that wherewith the Iesuite and the rest of our enemies this day vp­braid the Church of England. Yet did not Basil therefore thinke it was not the true Church, as the Iesuite disputeth a­gainst vs, much lesse did he separate himselfe from it, but ac­knowledgeth the enuy of Satan, who can set brethren at oddes in their fathers owne house; who are to be aduised to reconcile themselues, and at length to embrace vnitie when they see Pa­pists their enemies scorning them and clapping their hands at the bickering: lest all to late, when Gods iudgements fall vp­on them, as they did vpon the primitiue Church for that same sinne, they learne by their owne calamitie, to professe the [Page 144] faith in vnitie.Philostrat. heroic. in Pro­tesilao. One saith, the communion of good things of­ten times begetteth enuy, but when men communicate in mi­series, they begin to loue one another, recompencing compas­sion for compassion.

§. 34. And which chiefly is to be pondered, as principally appertaining to this marke of vnitie, they haue no meanes to end their controuersies, and so to returne to vnitie and to continue therin. For while as they admit no rule of faith but onely Scripture, which Scripture diuerse men expound diuersly, ac­cording to the diuerse humours and opinions or fancies of euery one, not admitting anie head, or chiefe rule infallibly guided by the holy Ghost, to whose censure in matters of faith all the rest should submit themselues, vt ca­pite constituto schismatis tollatur occasio, an head, or chiele ruler being ordai­ned, occasion of schisme may be taken away: whiles they do thus, as they all do alwayes thus, all proclaiming to be ruled by onely Scripture: and yet al­most euery one expounding Scripture diuersly, and one contrary to another, according to the seeming of euery ones sense, and neuer a one admitting one superiour infallibly guided by the holy Spirit of God, to whose iudgement all the rest should submit themselues; whiles I say, they do thus, it is impos­sible they should haue the vnitie of faith which is required as a marke where­by to know Christs true Church.

The Answer.

1 The Iesuit hauing obiected, that there is no vnity among vs, now giueth his reason why there can be none: because we make the holy Scripture the rule of our faith: and indeed it is true, that all Protestants professe the Scriptures to be the rule of faith: which the Iesuite may repeate as often as be plea­seth, coming ouer with it againe and againe: but no Papist can confute it: yea many Papists seem in expresse termes themselues to grant it, as I haue shewed Digression 3. where the point is handled at large, and whither the reader must betake himselfe for the triall. Onely I will adde the words of AcostaBiblio. select. l. 2 c. 15. reported and allowed by Posseuinus the Iesuite, that the diligent, atten­tiue, and frequent reading, as also the meditation and conference of the Scriptures, hath alwayes seemed to them the chiefest rule of all to vnderstand by. And I will repeateDe verb. Dei. l. 1. c. 2. the words of Bellar­mine, [Page 145] The sacred Scripture is the rule of faith, most certaine and most secure: yea God hath taught vs by corporall letters, which we might see and reade, what his will is we should beleeue concerning him. Here are three of our principall aduersaries say as much as we do, and yet the Iesuite alloweth it not. This his vanitie, com­mon with him in euery issue betweene vs, must be chastised with those words of Austin,Epist. 6. See how they grow worse and worse, whose runagate babling restrained neither with feare nor shame, wandereth vp and downe without any punishment.

2 And though we graunt, that diuers men expound the Scripture diuersly, according to their fancies, yea contrary one to another, not submitting the exposition to one chiefe head; yet cannot this disable it from being a sufficient rule to keepe vs in vnitie, because the men that thus diuersly expound, are not as he speaketh, All and euery one that professeth our religion, but some priuate men erring through ignorance or affection: the open ministery of our Church in the meane time cleauing vni­formly to one and the same exposition, which from the be­ginning it neuer altered; and the points wherein some among vs vary, are not the articles of saluation (wherein alone the rea­son of vnitie doth consist) but some difficult places, the igno­rance whereof remoueth not the vnitie of faith: all which I haue§ 7. nu. 2. § [...] nu. 7. & inde. § 12 nu. 2. & inde. Digress. 8. & 10. already handled in that which goeth before, and there­fore referre my selfe to the places if any more be to be said to this matter. And whereas he thinketh we should admit one head or chiefe rule, to whom we should submit all our faith, that a head being ordained, the occasion of schisme might be taken away: herein he talketh absurdly. For first we acknowledge one head and chiefe ruler, such as he mentioneth, euen the Spirit of God, whose office it is to expound the Scripture, and this exposition he vttereth in the Scripture it selfe,Digr. 11.12. as I haue shewed. Next, if we would also according to his fancie, betake our selues to the externall authoritie of some man or companie of men, relying vpon them in matters of faith and exposition, yet this would not please him neither, vnlesse the Pope were he: that you may see the vaine importunitie of the Iesuite. Thirdly, when such a head as himself meaneth, admitting it also to be the Pope, were [Page 146] agreed vpon, and all power to expound the Scripture put into his hands, yet still the same difficulties would remaine that he obiecteth against vs. First, that his determination, though ne­uer so plainly published, would not satisfie such as are conten­tious:See Dig [...]. 24. for in the Church of Rome, notwithstanding the Popes supremacie, there are contentions. Next, that whatsoeuer he determined, if it were the truth, he must fetch it and shew it out of the Scripture. And so still we haue as competent a iudge for the maintenance of vnitie, as the Iesuite can name any; and when he hath trauerst ground, and fetched a compasse how he can to auoide this iudgement, yet the violence of the truth, and his owne experience shall tumble him headlong into it a­gaine.

3 The phrase borowed out of Ierom, vt capite constituto, &c. meaneth not the Pope, or any man else that should be iudge of the Scripture, but the Pastors and Bishops ordained in euery Church for preaching and gouernement, which we haue and vse according to Ieroms meaning, in a course more godly and profitable then that which the Church of Rome vsurpeth.

§. 35. Contrarie, the Romane Church is alway one, and vniforme in faith, neuer varying, or holding any dogmaticall points contrarie to that which in former times from the beginning it did hold: all the learned men thereof, though sometimes differing in matters not defined by the Church, yet in matters of faith all conspire in one.

The Answer.

1 That which the Iesuite now beginneth to auouch con­cerning the vnitie of his Romane Church, is all vntrue, as I will sufficiently shew in the three next Digressions, and shall haue occasion further to manifestDigress. when I come to handle the note of Vniuersalitie. This is the truth, and all that can be said for it,Isid. Pelus. ep. 408 lib. 3. which Pelusiota noteth in all heretickes, that the name of peace is indeed euery where, but the thing it selfe no where: and asAug. epist 162 contra pertin. Donatist. it was among the Donatists, They sacrifice in schisme and dissention, and [Page 147] greet the world with the name of peace, whom they driue from the peace of their saluation. This their vnitie is of seuen sorts,Illyric. de sect Whitak. con­trou. 2. de eccle. q. 5. c. 8. as some learned men among vs haue sent them word, and we thinke our iarres (such as they be) are better then it.

2 The first is the vnitie of darknesse, in that they are pro­uident to maintaine outward peace, lest their kingdom should come to nought:Mat. 12.16. such an vnitie there is in hell; and one Beare (they say) will lie with another,Petr. Martyr. decad. l. 3. c. 5. and the very Cannibals vse not to eate them of their owne countrey. The second is a heathe­nish vnitie, when men for their credite wi [...]l not seeme conten­tious: as it is very certaine they see innumerable abuses in their Church and doctrine, and yet may be content to agree in all, lest the world should despise them. The third is brutish vnitie, when their people consent, because they are beastly ignorant, and know not their own [...] abominations: soStaphyl. apol. part. 1. the Colliar said, he was of the same beleefe the Church is, and yet he knew neither the Churches nor h [...]s owne beleefe. The fourth is Iu­das his vnitie, who kept companie with the other Apostles because he gained by it; as many cleaue to the Romane Church and agree therei [...], because it enricheth them, and now & then as a sanctuary freeth them from the danger of their sensualitie. The fift is tyrannicall vnitie, when men by feare are constrai­ned to agree: the Popes Consistory and Spanish Inquisition preuaile more with their people then the conscience of reli­gion, as would soone appeare if they were taken away. The sixt is Herods vnitie; for as he and Pilate, which were secretly foes, yet agreed together to crucifie Christ: so these men con­sent in one against the truth, and conspire together, more to suppresse vs, then to establish any sinceritie among themselues. The last is the vnitie ofIudg. 15.4. Sampsons foxes, which were tied to­gether by the tailes, but all their heads were loose, and euery one looked a sundry way: so these men sticke together by the tailes in their religion, all embracing one conceit of Poperie, but in the maintenance and exposition of the same, looking and thinking as many wayes as there be heads among them; onely the Pope and his gouernement they all professe, because it is their vantage, and in him all their tailes meete together. [Page 148] This is the vnitie of the Iesuites Church, and the true genealo­gie thereof, which we are content to acknowledge vnto them.

Digression. 22. Obiecting the behauiour of the Papists toward the diuine Scriptures, thereby to proue their varying from that which in former times the Primitiue Church of Rome be­leeued.

3 But whereas he saith, the Romane Church hath not swar­ued from any point which formerly it held, this is vntrue; because it is declined from the doctrine of the Scriptures, which the old Romane Church (till Antichrist brake into it) held inuio­lably: and for proofe hereof I will not now stand to compare the present Romane faith with the Scriptures, but onely touch certaine practises of the Papists about the Scriptures, which are euident signes and cleare demonstrations of that I say. And first their canonizing, now after 1500. years, of the vulgar La­tine against the Hebrew and Greeke originals: forSess. 4. the Trent Councell chargeth all men to vse it as the authenticall text in all their readings, disputations, sermons, and expositions; and that they do not reiect it vnder any pretence whatsoeuer. YeaGalatin. de Arcun. l. 1. c. 8. Leo Castrens. apologet. lib. 2. and others. the learned men among them accuse the Hebrew and Greeke of corrup­tions manifold; and their generall opinion thereof may be dis­couered by the Bishop of [...]oledoes conceit,F. Simen. bibl. Complut. in prolog. who putting forth the Bible in diuers languages, and therein printing his Latine in the middest betweene the Hebrew and Greek, saith, he hath placed them as the two theeues on either side, but the Romane or Latin Church he hath put in the middest betweene them as Iesus Christ. And yet this their Latine so swarmeth with monstrous corruptions, thatLin la. de opt. gen. interp. l. 3. ca. 4. Reg. bibl. tom 6. in var. lect. lat. bibl. edit. vulg. themselues complaine of it as well as we; andMolina in 1. Tho. pag. 399. Andrad. defens. Trid. lib. 4. Alph. Mendoz. controu. theol. q. 7 pag. 514. diuers of them iustifie with vs against their fellowes the Hebrew and Greek; and some that mislike it, yet confessePosseuin. bibl. select. l. 2. c. 6. Sixt. Sen. bibl. sanct. l 8. pag. 318. b. the errors supposed to be therein, are not of such weight as that they touch the perfection of the Scripture in things pertaining to faith and good manners. Now it is vnlikely they would striue thus about an edition against all antiquitie and probabilitie, [Page 149] but that they see some euidence in the originals, which by their Latin they hope they can auoide.

4 Next,See Digr. 1.9. they complaine against the Scriptures, that they containe not all things needfull to saluation, but the best part of true religion is made knowne to vs by vnwritten tradition, which if you take away, many points of the faith will reele and totter: which they might neuer say for shame, if they were not declined from the Scripture, and had not deuised this shift of tradition to flie vnto when the Scripture is pressed against them.

5 ThirdlySee Digr. 2. & 3. they forbid the people to reade the Scripture, and will not haue it translated into the mother tongue: which is a signe they mistrust their faith, and doubt lest the people by reading should find it departed from the Scripture.

6 FourthlySee Digr. 16. they make the Pope iudge ouer the sence of the Scripture,Concil. Trid. sess. 4. forbidding all other sences then such as agree with the Church of Rome: and that which is prodigious, they blush not to say,Cusan. ep. 2.3.7. The Scripture is fitted to the time, and variably vnderstood, the sence thereof being one while this, and againe ano­ther while that, according as it pleaseth the Church to change her iudgement: See Digr. 16. meaning also by the Church nothing but the Pope. They would neuer make themselues ridiculous by such incre­dible assertions, had not their apostasie from the word of God made them desperate.

7 Fiftly their mouthes are full of bitter and blasphemous speeches against the Scripture, which is a signe they find it con­trary to their humor, and therefore hate it.Pigh. Hier. l. 1. c. 2. & contro. 3. de eccl. One of them saith, The Gospels were written not to rule our faith, but to be ruled by it. Censur. Colō. pag. 112. Pigh. contro. 3. Others call the Scripture a nose of waxe, that may be writhed this way or that way. Sometime they terme itPeres. de tra­dit praefat. Dead inke, andPigh. contro. 3 a dumbe iudge. Sometime they say,Bell. de verbo Dei. l. 4. c. 4. it is not necessarie: and thatDurae. resp. pag. 148. God gaue not it to his people, but Pastors and Doctors. SometimeEck. enchir. c. 1. Caes. Baron. ann. 53 nu. 11. they say, it receiueth all the authoritie it hath from the Church and from tradition, without which it were of no credit. Some­time,Eck. vbi supra We must liue more according to the authority of the Church, then after the Scripture. Sometime,Eck. vbi supra Christ neuer commanded his Apostles to write any scripture. Sometime they receiue the Popes [Page 150] Decretals as the Scripture it selfe, reuerencing them so farre, that therefore they breake out into blasphemie against the Scripture, Princip. in cursum. Bibl. See d. 9. in ca­nonicis. saith Cameracensis. Sometime they denie the text it selfe, pre­tending it is not Scripture, asL. aduer. noua dogmat. Caiet. pag. 1 & inde. Catharinus testifieth of Cardi­nal Caietane, that he denied the last chapter of Marks Gospel, some parcels of Saint Luke, the Epistle to the Hebrewes, the Epistle of Iames, the second Epistle of Peter, the second and third of Iohn, and the Epistle of Iude. This man was of great reckoning among thē, no man of more: they say of him,Sixt. Sen. bibl. l. 4. in Tho. Vius. he was an incomparable diuine, and the learnedst of all his age, Andrad. defēs. Trid. l. 2. who by his study did much enlarge diuinitie; which is to be noted, that men may see a tricke of the Papists, first to commend their learned men, and fill their people with a good opinion of them, and then to send abroad their bookes full of such stuffe as this, that may slide into the minds of men; yet so, that when it is obiected against them, they may answer as they ordinarily do, it was but the writers priuate opinion, and so thinke to escape from the shame of it, though still at home and secretly they loue it.

8 Now I demaund and require the most resolued Papist that is, to answer directly from what beginning this grudge a­gainst the Scriptures, and deuotion to their Churches soue­raignetie proceedeth? whether they be not inwardly guiltie of some reuolt from the doctrine thereof, which causeth them vnder hand (as they may) to worke their discredite and crush their authoritie?

Digression. 23. Wherein by fiue examples it is shewed that the mo­derne Church of Rome is varied in points of faith from that which it beleeued formerly, and since the time it began to be the seate of Antichrist.

9 I do not say it hath altered euery thing which in former times it held, it being sufficient for the disproofe of the Iesuites assertion, if it haue altered some; and those also esteemed among themselues dogmaticall points of faith, or belonging thereunto: and this alteration to haue bin not from the truth onely which [Page 151] the Primitiue Rome embraced, but euen from those articles which Rome declining into heresie, either in the beginning or processe of this declination, professed, that so she may appeare to haue varied from her owne selfe.

10 The first example shall be in the Popes supremacie: for the Councels ofSess. 4. & 5. Constance andSess. 2. & 18. Basil decreed, that a ge­nerall Councell was of greater authoritie then the Pope, and that he ought to be subiect therunto; andCusan. con­cord. l. 2. c. 20. & 34. Panorm. de elect. c. Signifi­casti. Pet. de Alliaco. Gerson. Almain. Abu­lensi [...]. quos re­fert Bellarm. de Concil. l. 2. c. 14. many learned Papists beleeued this to be true: yet since that time this point is altered, and the Councels ofConcil. Later sub Leon. ses. 11. Lateran and Trent haue set downe the contrary, and now the Church is bound to follow that deter­mination.

11 The second example shall be in the Sacrament: forGeo. Cassand def. lib. de offic. pij viri. at the first the people receiued the cup as well as the bread for the space of a thousand yeares; and afterward,Lib. de eccle. obseruat. c. 19. saith Micrologus, The Romane order commandeth the wine also to be consecrated, that the people may fully communicate: and this was approued for good byTho. in 1. Cor. 11. lect. 5. Claud. de Saints. repet. 10. c. 4. Alb. de offic. missae. c. 5. many learned Papists: yet in time the Councell of Con­stanceSess. 13. forbad it, and then the Papists began to change their minds, and afterward the Councell of BasilBohemis concessit cam fa­cultatem (teste Aen. Sylu. in hist. Bohē. c. 52) Bell. de Euchar. l. 4 c. 26. released the de­cree of Constance, andSess. 21. c. 2. the Councell of Trent againe reuoked the release made at Basil, and forbad the cup, as they had done at Constance.

12 The third example shal be likewise in the Sacrament: forSco. 4. d. 10, & 11. Biel. lect. 41. in canon. Transubstantiatiō is acknowledged to be but lately brought in, and first made a matter of faith by Innocent the third in the La­teran Councell within these 400. yeares,Scot. vbi supr. Biel. ibid. before which time no man was bound to beleeue it, but all men were left to their owne will, to do as they would: whereas now it is counted he­resie to denie it, thoughPet. de Alliac. 4. q. 6. art. 2. Dur. 4. d. 11. q 1. many learned Papists themselues misdoubt it: of all which matter I shall intreat more fully in the 49. Digression.

13 The fourth example shall be in the worship of Images: for at the first the Church admitted no image at all, neither painted nor grauen, In Cateches. saith Erasmus, no not the Image of Christ himselfe, to be set vp in Churches: and this appeareth to be true by the testi­mony ofEpiph. ep. ad Ioan. Concil. Elib. c. 36. Clē. Alexand. pro­trept pag. 14. Graec. the auncient themselues: next, when they began [Page 152] to be vsed, yet the Church of Rome forbad the worship of them, as appeareth byEp. 109. lib. 7. the epistle of Gregorie to Serenus: andDe inuent. l. 6 c. 13. Polydore a Papist confesseth, All the Fathers condemned the worship of Images for feare of idolatry. Afterward, the second Ni­cene councel brought in the worship also,Act. 7. decreeing notwith­standing that no image should be adored with Latria, diuine honour: but at the lastPart. 3. q. 25. art. 3 4. Thomas of Aquin,Ses. 25. and the Trent Councel,Fr. Suar tvm. 1 disp. 54 sect. 4. Vazqu. de ado­rat. l. 2. c. 4. expoūded so by the Iesuits, taught that diuine honor also should be giuen to them. Here we see three alterations in one point, the bringing of Images in, the reuerencing them with ciuill honor, the adoring them with diuine worship.

14 The fift example shall be in the article of iustifica­tion. For ThomasLect. 4. in Gal. 3. writeth, that no workes, either ceremoniall or morall, are the cause why any man is iust before God. For workes are not the cause that man is iust, but the execution and ma­nifestation of his iustice: because no man is iustified with God by his worke, but by the habit of faith infused. This doctrine of Thomas is proued to haue bene the faith of the Romane Church in his time, by this, that he was made a Saint there­in, and was, asStudiosus im­pendio ponti­ficum Fr. Vict. rel. 1. de potest. Eccl. p. 41. they say of him, exceedingly deuoted to the Pope, yeaHenriquez sum moral. proaem. the fift Doctor of the Latin Church, and the light of all the world, who brought all Theologie into a briefe summe, &c. YetSes. 6. the Councell of Trent is varied from this, decreeing that mans owne inherent iustice is the formall cause of his iustifica­tion, and that we are not iustified by faith: since which time the learned men of that Church haue left Thomas in the point.

15 Many other examples may be giuen of their inconstancy; and no doubt they could be content to alter much more, if the feare of losing their credit with men did not restraine them, as their owne confessions now and then vnawares breaking out from them, giue probabilitie: We acknowledge freely (Biblioth sanct l. 8. pag 365. saith Six­tus Senensis) that there are many faults in our Latine edition of the Bible, which yet the Church hath left therein, lest the faithfull, whose eares haue alwayes from their infancie bene inured there­unto, should now be offended with the noueltie of an exact correcti­on. And concerning the Communion vnder one kind,Fr. Ouand. 4. d. 9. prop. 6. one of them saith, that All things duely considered, it were better to [Page 153] grant the cup then to denie it. And touching the adoration of Images with diuine worship,Bel. de Imag. li. 2. c. 22. S [...]ar. to. 1. disp. 54. sect. 4. the learnedst among them, that euen themselues hold it, yet thinke it not fit to be vttered in com­mon talke or sermons before the people, but rather the contrary, that they ought not so to be worshipped. And whereas, to take a­way the odiousnes of this opinion that yeeldeth the honor of God to an Image,Cathar lib. de Imagin. ador. concl. 6. & 7. Peres. de tradit. part. 3. some would haue them worshipped with a worship inferiour to that which is giuen to the first Samplar, andHolk in Sap. lect. 157. Du­rand. 3. d. 9. q. 2. Picus Mirand. apol. q. 3. some would haue no worship at all giuen to them, but onely men should vse them to stirre themselues vp to the worship of the Samplar by kneeling before them: this is misliked by othersome,Vazq. de ado­rat. l. 2. nu. 415. who thinke it could be propounded to the people with small fruite, yea it were foolishnesse to speake it. So that we see the learned in the Church of Rome can hold nothing so absolute, but some of their fellowes vary from it; and what is propounded therein as matter to beleeue and practise, is misliked among themselues; the most being readie to receiue alteration in some points or other, whensoeuer occasion should bring it in.

Digression. 24. Touching the contentions among the learned of the Church of Rome: and how the Papists liue not in that vnitie that is pretended.

16 They which know Rome and Papistry, are suffi­ciently satisfied in this matter: onely some ignorant persons, whom the cunning handling of such as this Iesuite is, hath got into their possession, will beleeue no discord to be among them. But were we all so blind that we could see none of this contention, yet their noyse & outcries in schooles, Councels, pulpits, and consistories, one against another, would make vs heare it: the clamors of the contēders resoūding in our eares no lesse then the noyse of two armies when they ioyne battell: or as the old philosophers, of whomLucian. in Ti­mon. one saith merrily, that with the noyse of their disputations, they so filled the eares of Iupiter and made him deafe, that he could not heare their praiers. In whose roome, Schol. in Lud. Senec. de mor­te Claud. §. Facilius inter Philoso. saith Rhenanus, himself a Papist, haue succeeded, a Gods [Page 154] name, Scotus, Aquinas, Egidius Romanus, and others, whose con­tentions are no lesse then that which was among the Philosophers: that herein they may seeme, aboue all things, to resemble the old A­cademicks, Stoicks, and Peripateticks. For firstSee Auentin. anal. Boio. l. 6. pag. 407. they haue the fa­milies of the schoolmen, wherin euery one professeth his parti­cular sect-maister, Thomas, Scot, Occham, or Durand: where both masters and scholers haue spent their life and writings in nothing else but opposition against each other, that it is truly spoken of them, THERE IS NOTHING DISPVTED OR AFFIRMED BY ANY ONE OF THEM, WHICH IS NOT GAINSAID BY ANOTHER. Thus the Dominican and Franciscan Friers spent, with their partakers, whole ages in quarelling about the conception of the virgin Marie: and thus the moderne Doctors of this time contend about euery thing depending in controuersie betweene them and vs, hauing no certaintie among thēselues what they may say against vs: so far forth that IAn offer made to the Papists for the triall of the questions betweene vs. offer to make demōstration (hauing done it partly already throughout this treatise) against any that will deny it, That there is no one point denyed or affirmed against vs, wherein they vary not among themselues; and if any Papist will alledge, or set downe what he thinketh is the truth in any question, or exposition of Scripture, controuerted betweene vs, I will name him againe a learned Papist, either old or new, that saith the contrary: which is enough to show they haue no vnitie.

17 This may also be confirmed by their writing one a­gainst another:His sermons printed with the booke of his an­swer to the qq. of the Arme­nians. Armachanus against the Friers, Marsilius and Occham against the Popes supremacie, the Iesuits and Se­cular priests of late among vs, one against another. Catharinus against Caietan, of whomLoc. l. 2. c. 11. Canus againe giueth this censure; He was a little too busie in carping at others, and marked not that himselfe, while he reprehended Caietan did many times, and fowlly erre. This Caietan though he wereReuerendiss. Thomae de Vio Caie. S. Ro. Ec­cl. Card. Theol. doctoris absolu tissimi. The title set before his comments vpon Tho. reputed the most absolute and profound Doctor of his time, As appeareth by his opusc. ad diuersorum quaesita. & much sought vnto for reso­lution of difficult questions: yet afterwardAndrad. de­fens. Trid. l. 2. they suspected him to haue bene a Lutheran,Sua [...] to. 3. d. 60 s. 1. And this appeareth by cō ­paring the new print of his com­mentaries vpon Tho. with the old edition prin­ted at Venice. An. 1523. and Pius Quintus caused a number of things to be put out of his bookes in a new impression, that a man may know they are not all of one opinion. So Cathari­nus [Page 155] and Soto haue written vehemently against each other: and there is not one of the elder Papists, such as were Pighius, Gropper, Bayus, Peresius, Cassander, Hosius, Almaine, and the rest, who in their time, some three or foure score yeares since, were the best pillars in the Church of Rome, and taught the doctrine thereof as it was then held; but now the Iesuits scorn­fully cast them off and confute them. Who knoweth not, De grat. l. 1. c. 3. saith Bellarmine, that Pighius, in many points was miserably seduced by reading Caluins bookes? And of Gropper and the other Diuines of Collen heDe iustif. l. 3. cap. 3. saith, Their bookes haue need of the Churches cen­sure: in the same manner do they that are yet liuing deale one by another. For nothing is more common in the bookes of Stapleton, Bellarmine, Gregory of Valentia, Suarez, Vasquez, Molina, Baronius, and other moderne writers, then to confute one anothers opinion, and to determine in the questions de­pending as variably as euer did the schoolemen.

18 And if any thinke I wrong them by reporting these things vntruly of them, I demand why haue they razed & pur­ged so many of their books which were their owne Doctors? why haue they put out that which they writ, and put in what they writ not, and so printed their bookes new ouer, that now you cannot find, in the new print, those things which them­selues printed in the old? Thus they haue serued Caietan, Gra­tian with his glosse, Ferus, Polydore, Ludouicus Vines,See index lib. prohib and the indices expurg. of all sorts. Iun. Hispan. Louan. & Posseuin. ap­parat. sacer. to­mis 2. and whom not, if he had written neuer so little against the streame of the present time? The Diuines of the holy inquisition, Biblio. l. 2. c. 8. saith Posseuinus, a busie meddler in all mens writings, haue comman­ded certaine things to be razed out of Andreas Mazius his com­ments which sauoured of heresie. And of Iansenius his Harmonie vpon the Gospels, heLib. 2. c. 18. saith, Many things are in it not allowed by learned men, which with little ado might be supplyed or taken away. Therfore it is plaine that among the learned of that side, there is some opposition, or else they would neuer geld one a­nothers bookes thus.

19 And it is no sufficient answer to say, The difference is not in dogmaticall points of faith, but onely in matters not defined by the Church: for it is in all the points of their religion where­in [Page 156] they differ from vs, and wherin Papistry properly consisteth, the certaine truth wherof is determined in the Scriptures, and therefore it is against vnitie to disagree therein: whether the Pope and his Councels determine of them or no. Besides, it is a point of Atheism to say,Dico hacte­nus nihil esse in hac contro­uersia ab Ec­clesia definitū, ideo (que) senten­tiam nostrum non esse de side [...] Fr. Suar. to. 2. d. 3. l. 6. they are not matters of faith vnlesse the Church of Rome haue defined thē;Occham. tract. 2. part 2. c. 10 & inde. An [...]ot [...]ers. for what God reuea­led in his word, and may be knowne thereby, bindeth vs of it owne nature; and though the Church haue power to pro­pound matter of faith out of the Scripture, and, for the ending of controuersies, to giue testimony with the truth, yet hath it no authoritie to change the nature of things, or to put any more veritie into them then was before. In which regard, the contentions of our aduersaries touch the faith, in that they striue about things determined by the word of God, and agree in nothing wherein they dissent from vs: for in the same things wherin they differ from vs, they also dissent one from another. This I will shew in some few examples, such and so many one­ly, as the present opportunitie will permit, and is fit for this place.

20 First, they agree not about the Popes supremacie. For FerusSixt. Senens. biblioth l. 6. annot. 72. taught against his dominion and principality in tem­porall things,Comment. in Mat. l. 3 in c. 16. preaching that Christ gaue him the keyes, not of the kingdomes of the earth, but of the kingdome of heauen: not a­ny earthly power to giue, take away, or alienate kingdomes, but au­thoritie to bind and loose, &c. And MarsiliusDefens. pac. part. 2. c. 18. saith, That vniu­stly, yea besides and contrary to the demonstration of Diuinitie & humanitie, he ascribeth to himselfe fulnesse of power ouer Prince, community, or any singular person. And DurandDe modo ce­leb concil. quē refert Catolog test. idem Ger­son. quem ita refert Fr. Victo relect. 4. de pot Pap. & Concil. pag. 138. holdeth, the Supremacie of the Romane Church should be declared and di­stinguished by the Ecclesiasticall and secular lawes, neither ought the Pope to be called the Bishop of the vniuersall Church, because Gre­gory hath forbidden it. And it is a common opinion, that a Coun­cell is aboue him. And AlmaynQu. in Vesp. pag. 133. saith, It is not necessary we be­leeue things determined by him. And CusanusConcord. l. 2. c. 12. saith, that through vse and custome of his subiects obeying him, he hath at this day got­ten a great deale beyond the ancient sacred Canons. Secondly, touching prayer in an vnknowne tongue,Christ in­struct. pag 212. Contarenus a Car­dinall, [Page 157] saith, The prayers that men vnderstand not, want the fruite which they should reape if they vnderstood them; for they might both specially intend their mind to God for the obtaining, euen in speciall, of that which with their mouth they begge; and also through the pious sence of their prayer vttered, they should be more edified: they want therefore this fruit. Thirdly, touching Latin Seruice, Thomas Aquine, and Cardinall Caietan,in 1. Cor. 14 hold it is better for the edification of the Church to be in the vulgar tongue. Fourth­ly, touching the power of Priesthood to remit sinne,4. d 18. §. Non autem. the Ma­ster of Sentences andFr. Victor. re­lect. 1. de potes. Eccl. sect. 3. others with him, hold that onely God forgiueth sinne, and the Priest bindeth and looseth, onely by decla­ring them to be bound or loosed, himself working no spirituall ef­fect. Fiftly, touching shrift,De poenit d 5 in poenit. gloss. Panot. ibid. the Canon Lawyers say, it was not ordained by Christ, but taken vp by an institution of the Church: and Michael BononiensisExpos. in Ps. 29. saith, It is not needfull for our iustification, or the pardon of our sinne: and Caietan3. Tho. q. 80. art. 4. holdeth, A man by contrition, without any confession, is made clean, & a for­mall member of the Church. 6. Touching iustificatiō by our own righteousnesse, Th AquinIn Gal. 3. lect. 4. saith, No workes, either ceremoniall, or morall, are the cause why any man is iust before God. For works are not the cause that man is iust, but the execution and manifesta­tion of his righteousnesse: because no man is iustified with God by his works, but by the habite of faith infused. And againeIn Rom. 3. lect. 4 & 1. Tim. 1 lect. 3. he saith, The Apostle sheweth iustification to be wrought by faith on­lie: there is in the workes of the Law no hope of iustification, but by faith onely. Seuenthly, touching the imputation of Christs ho­linesse for our iustification, and the apprehesion thereof by faith; PighiusBell. de grat. l. 1. c. 3. & de iu­stific. l. 2 c. 1. holdeth, that there is in vs no inherent righteous­nesse whereby we may be iustified: butControu. Ra­tispon. contr. 2. pag. 47. edit. Pa­ris. 1549. that we are iustified in Christ, not by our owne, but by the righteousnesse of God: and Christ interposing his iustice betweene his Fathers iudgement and our iniustice, so we present our selues boldly before Gods tribunall, not onely seeming, but also being iust: and the reason why our righ­teousnesse is placed in the obedience of Christ, is because we being incorporate into him, Nobis illi in­corporatis, acsi nostra esset, ac­cepta ea fertu [...], ita vt ea ipsa e­tiam nos iusti habeantur. it is imputed to vs, and by the same we are accounted iust. And the Diuines of CollenAntididagm. Colon. pag. 29. A booke written by Gropper, of whom the def. of the Cens. saith, he was the rare man of our age. See his common­dations in Sur. comment. An. 1547. p. 424. say, We are iustified by faith as by the apprehending cause, such a faith as without all [Page 158] doubting assureth vs of the pardon of our sinnes through Christ: (whereof notwithstanding it behooueth vs to be assured by the te­stimony of the holy Ghost through faith) and after the same man­ner we are iustified of God by a twofold iustice, as it were by formall and essentiall causes: whereof the first is the perfect iustice of Christ, not as it is without vs, abiding in him, but as the same being appre­hended by faith, is imputed to vs. This righteousnesse of Christ, thus imputed to vs, is the principall cause of our iustification, whereon we must chiefly trust and stay our selues. Eightly, touching the cer­taintie of a mans owne saluation,Enchirid. Concil. Colon. tit. de iustif. c. nō habes ergo. the same Diuines of Col­len write thus: We confesse the truth is, that to a mans iustifi [...]ation it is required that he certainly beleeue, not onely in generall, that they which truly repent haue their sinnes forgiuen by Christ, but that his owne selfe also hath forgiuenesse, through Christ, by faith. Innoc. Gen­till exam Con. Trid. The same was also preached openly by Marinarius a Frier, at the Trent Councell. Ninthly, touching merits,De iustif. l. 5. c. 7. idem Wal­den [...]. tom. 3. de Sacra c. 7. Bellarmine saith, In regard of the vncertaintie of our owne righteousnesse, and because of the danger of vaine glory, the safest way is to put our con­fidence in the sole mercy and goodnesse of God. 10. Touching the sacrifice of the Masse, Cornelius Mus,Sixt. Senen. b [...]blioth. sanct. lib 4. a Bishop so famous for his learning, that he was a Preacher at twelue yeares old, and all Italie ran after him, defendedFr. Sua. tom. 3. d. 74. s. 2. that Christ, at his last supper offe­red no sacrifice at all. 11. Touching the Apocrypha, it is cleareLyra Hugo. Ca [...]et. Sigonius and others. that many deny them to be canonicall Scripture. 12. Touching the communion vnder one kinde, Ouandus4. d 9. Pro. 6. saith, It were better to allow the cup to the people then to deny it, and lesse hurt would grow by yeelding then by detaining it. 13. Touching mariage,4. d. 26 q 3. quem refert. Ioh. Capreol. ibid. Durand held it was no sacrament, and CanusLoc. l. 8. c. 5. saith it is none, vnlesse the Priest by solemne words of the Church do it. AndTolet. Sum. cas. l. 7 c. 21. that which some Papists call heresie, that the inno­cent party may lawfully marrie againe after diuorce, is affirmed byComment. in 19. Mat. Caietan, andAnnot in Ca­iet. l. 5. Catharinus. 14. Touching freewill, Arimi­nensisIn 2 d. 26 p. 103. denyeth that a man can will any thing that is good by nature, without the special helpe of Gods grace: and Alphon­susLib. 9. verbo. Libert. holdeth our wil is free from constraint, but not from neces­sitie. 15. Touching the descention of Christ into hell,In 3. d 22. q 3 Durand, andApol. qu. 1. Picus Mirandula deny it, affirming that he descended not [Page 159] properly and in substance, but onely by effect, in that, without any locall motion, the power of his death reached thither. By these few examples you may coniecture how well they agree, that thus are diuided about the principal articles of their faith, and nothing can be so generally or certainly receiued, but some or other among them deny it.

21 And to manifest this contention yet a little more, you shal see what a number of opinions they haue among thē, con­cerning any question which themselues moue in Diuinitie. For example, whereas in the Sacrament they thinke the sub­stance of bread and wine passe away, the formes, or accidents, onely remaining; the question is, in what subiect, or substance these accidents abide? Some say they remaine separated without any subiect: this is the opinion of Occham, Biel, Cameracensis, Maior, and the Nominals. Some that they obtain a way wher­by to exist of themselues: this is the opinion of Marsilius. Some that they haue their inherence in the quantitie: this is the o­pinion of Thomas, Bonauenture, Soto, Egidius, Suarez, and others. Some, that they abide with that existence which they had in the bread and wine before consecration: this is the opi­nion of Dominicus Bannes. Some, that the body of Christ su­staineth them by his presence: this is the opinion of Palacio. Another question is, how the accidents remaining after con­secration haue power to nourish? and whereof it is that worms, or such like corruptiō, is ingendred in the hoast? Some say, the matter hereof is made of the ayre that is round about the formes: this is the opinion of some mentioned by Thomas A­quine. Some, that the substance of bread and wine returneth a­gaine, and from it proceedeth this nutrition or generation: this is the opinion of Innocent, Bonauenture, and Alexander. Some, that of the quantity remaining, the matter of the thing bred or nourished, is ingendred, whereinto the bread would haue turned if it had remained: this is the opinon of Aquine. Some, that the accidents receiue possibility to be changed in­to this matter: this is the opinion of Richard. Some, that when the accidents begin to corrupt, there returneth a substance a­gaine, not the former substance of bread, but a new that was [Page 160] neuer before, whereof this nourishment and corruption ari­seth: this is the opinion of Scot, Durand, Biel and others. Some that these generations, nourishments, and passions in the Sa­crament are not at all, being either meere apparitiōs, or things miraculously created of God: this was the opinion of Algerus, Guitmundus, and Frier Walden. Such like are their questions and opinions throughout al Diuinitie, too odious to mention. But what vnitie call you this, first to cut Diuinity into such shreds and questions, and then to agree no better in deter­mining?

Fidem minutis dissecant ambagibus,
vt quis (que), lingua est nequior,
Soluunt ligant (que), quaestionum vincula,
per Syllogismos plectiles.
Ʋae captiosis Sycophantarum strophis,
vae versipelli astutiae.
Nodos tenaces recta rumpit regula
infesta discertantibus.
Iccirco mundi stulta delegit Deus,
vt concidant Sophistica.
Prudent. Apotheos. hymn. in Infidel.

22 Or if all this be not sufficient to conuince them, you shall heare what some of themselues confesse, and haue freely cōplained, euen in their sermons, concerning this matter, that we may know them to be ofOuid. metam. l. 3. Cadmus kind, orLucian. Con. uiu. the Lapithes, beginning with merriments, and ending with frayes, that the smart of their wounds giuen each other, maketh them com­plaine. For Cornelius Mus, at the Councell of TrentOrat. ad Trid Concil. 3. Do­minic. Aduent. prea­ched, Immortall God, how proudly are the anciēt monuments of our faith vexed with our contentious striuing, wherby now the world is ouerturnd? How peruersly is Gods word either set at nought, or mā ­gled, or wrested, or inuerted? How rashly do our selues, that we may seeme to know somthing, somtime set at nought the vniform consent of all ages? Is not that feruent loue to the common wealth, & toward one another, perished, whereby in times past all Christians, ô sweet and deare name, were called brethren? Preaching is turned into contention. And Diez a Iesuite,Ph. Diez cōc. quadrupl. Rom 3. Dominic. 4. post Epiph. conc. 2. p. 804. complaineth, What shall we say [Page 161] touching the contradictions which abide in the ship of the Church it selfe? For truly though the tempests without so sharply assault it, yet they themselues which are within, very often fall at contention one with another. O holy Church of God, I see thee not onely assai­led by heretickes without, but within thy selfe also I behold euen among Christians so many contentions, strifes, and quarels, that it is miserable to speake it, much more to see it. ThusEsa. 19.2. God setteth the Egyptians together by the eares, that they may fight euery man against his brother, and against his friend; and giueth them ouer asIudg. 7.22. the enemies of his Church, to sheath their sword in their fellowes sides: and it cannot be otherwise, be­cause, asIn Euseb. l. 5. c. 13. [...]. one said of the Manichees, hauing chosen opinions not hanging together, they cannot but disagree among themselues. And when the language of such as would build Babel was confounded, they vnderstood not each other, but when one called for morter, his fellow would reach him a bricke, and when he cried for stone, fall to remouing of ladders.

§. 36. And no maruell, because they acknowledge one chiefe Pastor ap­pointed ouer them, to wit, the successour of S. Peter, to whose definitiue sen­tence, in all matters, they wholly submit themselues, knowing that to S. Peter and his successours, Christ promised the Keyes of the kingdome of heauen, and that he would vpon him, and his successours, as vpon a sure rocke, build his Church, Mat. 16. Knowing also that Christ our Sauiour did especially pray for S. Peter, Luc. 22, and his successours, that their faith should not faile, at least so farre as to teach the Church a false faith, to the intent that they might al­wayes be able to confirme their brethren, if at anie time they should faile in their doctrine of faith: knowing lastly, that to S. Peter and his successors, Christ gaue most ample authority ouer his vniuersal church, saying, Pasce oues meas, Ioh. 21. that is to say, Rule or gouerne as chiefe Pastor vnder me all my flocke, all those that will be called my sheepe, giuing him charge to feed them with the food of true doctrine of faith, and consequently binding them to receiue obe­diently this food at his hands; and consequently againe, tying himselfe so to assist him with the guiding of the holy Ghost, that he and his successors should alwayes propose vnto them the food of true faith, & neuer should teach them ex cathedra, any thing contrarie to true faith; since if he should not thus as­sist, but should permit them to teach the Church errors in faith, his Church, which he hath bound to heare his chiefe Pastor in all points, might contrarie to his promise, Mat. 16. Mat. 23. Luc. 10. erre: nay by him should be bound to erre; which without blasphemie cannot be said. All Catholicke learned [Page 162] men therefore knowing this, do acknowledge that the definitiue sentence of this chiefe Pastor must needes be alwayes an infallible and vndoubted truth, and that therefore they may safely, yea they must necessarily submit all their iudgements and opinions, either in interpreting the Scriptures, or otherwise, to the censure of this Apostolike seate: which while they do, as they must al­way do, if they will be accounted Catholike men, and will not either cast out themselues, or be cast out, by the sentence of this chiefe shepheard or Pastor, out of the companie of the Catholike Church; how is it possible that one should dissent from another in matters of faith, or at least obstinately, as he­retikes do, erre in any point of faith?

The Answer.

1 The Iesuite hauing immediatly before propounded the vnitie of his Romane Church, affirming that therein onely the vnitie of faith and concord of the learned is to be found, now proceedeth to proue it by shewing the meanes which they haue for the preuenting of discord, which he thinketh so all-sufficient, that it were impossible there should be any dissention among them. The summe of that which he saith, is briefly this:

They which acknowledge one chiefe Pastor, to wit, the Pope, to whose definitiue sentence in all matters they submit them­selues, cannot possibly dissent.

But all Catholickes acknowledge this chiefe Pastor, and submit themselues to his definitiue sentence.

Therefore how is it possible they should dissent?

The second proposition he assumeth as granted, though in­deed it be vntrue, as I will shew: the first he proueth thus:

They cannot dissent who submit themselues to him that hath au­thoritie and infallibilitie of iudgement.

But the Pope hath this authoritie and infallibilitie.

Therefore they which submit themselues to the Pope, cannot dissent.

The second proposition he confirmeth thus:

We know, that to S. Peter and his successors Christ promised the keyes; and sayd, vpon them as vpon a rocke, he would build his Church: praying for them that their faith should not faile, and bidding them strengthen their brethren, and feede his [Page 163] sheepe; which importeth this authoritie in ruling, and infalli­bilit it in iudging.

But the Pope is S. Peters successor.

The Pope therefore hath this authoritie and infallibilitie.

This being the summe of his discourse, I answer first to that which he assumeth so confidently, that all Catholicke men sub­mit themselues to the Popes definitions, acknowledging the same to be of infallible truth. For whatsoeuer his authoritie and iudgement be, yet the Catholickes do not so vniformly as the Iesuite pretendeth, submit their opinions to him, but contra­riwise when occasion is offered, they vtterly refuse both him and his definitions: and this is so true, that he which will denie it, must be reputed ignorant of all sense and experience, the which manifestly shew, that not onely the Christian Catholicks of the Primitiue Church, but the Popish Catholickes of the Romish Church this day themselues, haue reiected his deter­minations, and held opinion against him.

Digression. 25. Wherein it is shewed, that in the Primitiue Church the Popes determination was not thought an infallible truth, neither did the Christians for the maintenance of vnitie sub­mit themselues thereunto.

2 For many Catholicke Bishops in those dayes dissenting from the Bishop of Rome, and refusing his decrees, were not thought therefore to breake any vnitie in the Church. For Aeneas Syluius, who was himselfe a Pope about seuen score yeares since,Epist. 301. writeth, that before the Councell of Nice, euery man liued to himselfe, and small respect was had to the Church of Rome. Sozom. l. 3. c. 8. The Bishops of the East withstood Iulius in the cause of Atha­nasius, and charged him that he had done against the lawes of the Church.Theod l. 5. c. 23. Sozom l. 7. c. 11. Flauianus the Patriark of Antioch, about his suc­ceeding Meletius in that sea, against Paulinus, resisted foure Popes one after another, when they would haue had him giue roome to Paulinus.Epi. ad Vrsac. & Valent. & Germin. apud Baron. annal. to. 3. ann. 357. nu. 44. Liberius who was Pope in the yeare 360. confessed, that Athanasius was separated from the communion of [Page 164] the Church of Rome. YeaBaron. ibid. nu. 43. & 46. the Papists themselues acknowledge this Liberius condemned Athanasius, and entred communion with the Arrians: which sheweth against all exception, that in those dayes the godly Christians did not thinke either that the Pope was the head of vnitie, or that all were of the true Church that held communion with him: for then the Arrians had bene good Catholickes, and Athanasius, with all that tooke part with him, had bene hereticks; which no man dareth say. About the yeare 450.Act. 16. the Councel of Chalcedon, wherein were 630. Bishops, withstood Leo then Pope of Rome, in the question of his supremacie. Concerning which matterConcor. Ca­thol. l. 2. c. 20. pag 748. Cusanus a Car­dinall beareth witnesse, It is manifest (saith he) that Pope Leo would not in certaine points receiue the constitutions of the Chalce­don Councell (specially that the Church of Constantinople should go before the Church of Alexandria) but alwayes gainsaid them, as some other Popes did after him, and yet the decree of the Coun­cell alwayes preuailed. Which experience proueth, that in those times the Bishops ouer all the world would as occasion serued, refuse the Popes iudgement, and yet they were counted good Catholickes for all that. So likewise in the yeare 418.Cap. 105. the sixt Councell of Carthage hauing in it 217. Bishops, resisted three Popes one after another, decreeing things contrary to the au­thoritie of the Church of Rome, asContaré. sum. Concil. magis illustr. pag. 263. the Papists themselues ex­pound the Councell, whereof CusanusVbi supra. writeth thus: The Councell of Affricke withstood Celestin, in that he would do against the Councell of Nice, and Celestin replied not that he might do it, but alledged for himselfe the Councell, though corrupted. Which opposition made against the Pope is so apparent, that many Papists indeed labour to excuse it, but none denie it: andSic vndique Carthaginēses patres con­stringuntur, vt elabi nullo mo­do possint: quis iam ferat cras­sissimae igno­ [...]antiae illam vocem in tot & tantis patribus▪ vbi illa Augu­stini & reliquo­rum prudentia? Alan. Cope. di­al. pag 76. 77. the despitefull speeches of some Papists against S. Austine and the Bishops, bewray that they discouer the same resistance made by the Councell against the Pope, that I mention.

3 Againe, in the yeare 167.Euseb. hist. l. 5. c. 23. & inde. Niceph. l. 4. c. 37. & inde. there arose a contention in the Church about the keeping of Easter, whereby the Bishops of the East and West were deuided: in which contention the Popes definitiue sentence was not receiued, but refused, with­out any offence against the vnitie of the Church. For first, Po­lycarpe, [Page 165] coming to Anicetus that was Bishop of Rome in his time, would not yeeld to him; neither could Anicetus perswade Polycarpe to lay by his maner of obseruation,Euseb. li. 5. c. 26. saith the story, and yet both sides retained vnitie. About thirtie yeares after, the question was renewed,Cap. 25. and Victor the Bishop of Rome being earnest against the Easterne Bishops, excommunicated them. But this (saith Eusebius) pleased them not, for they wrote vnto him, reprouing him sharply and bitterly: as namely Polycra­tes the bishop of Ephesus, and Irenaeus the bishop of Lyons, here in the West. These had many on their side that stood a­gainst the Bishop of Rome; and that which afterwards tooke vp the controuersie, was not his authoritie, but the Councell of Nice. Now it is very probable, that if these Bishops had thought the subiection mentioned by the Iesuit, to the Bishop of Rome, were necessarily required to the essence of vnitie, they would haue yeelded; wheras by their resistance it is plaine they thought themselues bound to his determination no more then he might thinke himselfe bound to theirs.

4 About the yeare 258. there arose a question, whether they whom heretickes had baptized, if they returned to the Catholicke Church, should be baptized againe? Here no doubt the Popes iudgement was to be followed, if it were true that the authoritie and certaintie of iudgement were his, and all true Catholicks should yeeld vnto him. But mark what fell out:Euseb l. 7. c. 5. Cypr. ep. 74. ad Pomp. August. de vnic. bapt. c. 14. Stephen the Bishop of Rome forbad rebaptization, and thought them worthy excommunication that vsed it: but Cy­prian the Bishop of Carthage and a Martyr of the Church, withstood him, and would neuer accept his decree. With him tooke part Firmilianus the Metropolitan of Caesarea, confu­ting the decree that Stephen had made, whomApud Cypr. ep. 75. in a certaine epistle he thus reproueth: What can be more base or vaine then to hold contention with so many Bishops throughout the world? breaking peace with euery one through diuers kinds of discord, sometime with the Easterne people, sometime with you of the South, not suffering the Bishops sent from them so much as to come to his speech, but forbidding the brethren to giue them roome and lodging. Is this to hold the vnitie of the spirit in the bond of peace, to cut him­selfe [Page 166] from the vnitie of loue, and in all things to make himself strange vnto his brethren, yea and through the fury of contention to rebell against faith and Sacrament? See how this man,Menolog. Graec. in Octo­br. 28. whom the Church so honored that they put his name into the Kalender, taketh vp the Pope, and setteth at nought his definitiue sen­tence. With these tooke part also aConcil. Carth. apud Cyprian. Councell of 87. Bishops, yea many great Synodes, Euseb. l. 7. c. 5. saith Dionysius Alexandrinus, and whole countries, who yet were not therefore reputed to liue out of the vnitie of the Church. And Dionysius himselfe, the Patriark of Alexandria, consented herein with Cyprian and the Synods of Affrik, as IeromDe Script. ec­cle. in Dionysio testifieth. Here thē we see the Pope at one time resisted by 3. Metropolitans, many Councels, and by the most Bishops in Affricke, Cappadocia, Egypt, Cilicia, Galatia, and other countries; and yet the Iesuite will needs per­swade that all Catholicke men haue acknowledged one chiefe Pa­stor the Pope, and yeelded themselues euermore to his censure: when these examples shew the contrary, and make it more then plaine, that till now of late, subiection to the Romish Church was neuer esteemed appertaining to the essence of vnitie, nor put into the definition thereof.

Digression. 26. Shewing that the Papists themselues do not so con­stantly and vniformly submit themselues to the Popes iudge­ment, nor beleeue his infallible authoritie as is pretended.

5 Indeed the Iesuite reporteth it of the Church of Rome this day, that all the learned men and people thereof submit their opinions and iudgement in all things to the Pope; and this is generally boasted among them, and obiected as a matter fully prouing their vnitie: but they onely say it, for we know the contrary,A memorable example hereof is the moderne conclusions pub­lished by the Ve­netians against the present Pope Pa [...]lus Quintus and his suprema­cie. and discouer dayly as much headinesse among them against their Popes and Councels, as euer was in any go­uernment. Marke else their owne words: It were a great mat­ter indeed, saithDe certitud. gratiae, assert. 13. Catharinus an Archbishop among them, and in verie truth too hard a case, to binde the vnderstanding of the wise, with euery answer of the Popes that may be produced: for [Page 167] the holy Ghost doth not alway and in euery word assist them. AndQ. in Vesper. pag. 133. printed at the end of his Morals. in 8 [...]. Almaine a great Doctor in their schooles, It is not necessarie that men beleeue things determined by the Pope, although the con­trary be not publickly to be taught. And Bellarmine, though vn­aduisedly possible, yet saith plainly, touching Cyprians with­standing of Pope Stephen, thatDe Ro. Pont. l. 4 c. 7. after the Popes definition, yet it was free to thinke otherwise: yea he holdeth, thatDe Ro. Pont. l. 2. c. 29. arg. 7. as it is law­full to resist the Pope assaulting our bodie, so may we resist him when he inuadeth our soule, or troubleth the commonweale, and much more if he practise the destruction of the Church: in this case I say, it is lawfull to resist him by not doing what he commaundeth, and hindring that his will be not executed. CaietanDe authorit. Pap. & Concil. c. 26. holdeth, that in case of heresie he may be deposed, Cap. 27. ad 2. and when he rendeth the Church in sunder, he may be resisted to his face. And Franciscus VictoriaRelect. 4. de potest. Pap. & Concil. pag. 133 saith, If a Councell declare a thing to be matter of faith or belonging to diuine right, the Pope herein cannot declare other­wise, or change any thing, specially if such a matter pertaine to faith or the manners of the vniuersall Church. See how these men, all resolued Papists, and the learnedst of that sort, yet assume it as out of question, that the Popes iudgement is not alwayes of vndoubted truth, but he may erre, yea be an heretick, and make hauocke of the Church, and therefore may be resisted. And in very deed the conceit of his infallible iudgement being the be­ginning and foundation of his authoritie, it cannot be denied but they which call the former in question, must needs doubt of the later.

6 And let the most resolute Papist that is, but thinke seri­ously of this point, and answer how it is possible they should so willingly obey his decrees, and yeeld their opinions to his iudgement, when it is a ruled case among them all, that the Pope may erre, yea asDe sign. eccl. to. 2. l. 18. c. 6. Bozius affirmeth, be an hereticke, wri­ting, teaching, and preaching heresie? For will they obey him in error and scandall? or do they thinke his decree can alter the nature of that which is false, and make it true, that they might with securitie of conscience entertaine it? They dare not say so. Franciscus VictoriaRelect. 4. de potest. Pap. & Concil. disputeth at large against his dispensati­ons, affirming that a Councell should do well to bridle him, and [Page 168] that they which vse such immoderate dispensations as he giueth, are not thereby secured in conscience, that they may vse them law­fully: No doubt they which are so iealous of him in things concerning manners, beleeuing also he may write and preach heresie, and Bellar. de [...]o. Pont. lib 4 c. 1. saith, this is the opiniō of G [...]rson, Almaine, Al­phonsus, and Pope Adrian. define it too, vnlesse he vse a generall Councel, Can. loc. l 6. c. 8. pag. 206. which Councell also may erre in the reasons and causes whereon he buil­deth the definition, Bellar. vbi su­pra. and by proceeding rashly without mature de­liberation, finallyStapl. princip. doctr. l. 8. c. 14. the Pope in euery thing, but the conclusion it selfe, may misse it: they (I say) which thus farre forth misdoubt him, are not in their conscience free from a further conceit, if they might freely vtter it; and that is, that both Pope and Coun­cels may erre, and in such cases their decrees bind no man. And out of question this was the common opinion of all Papists, till of late: for CanusLoc. lib. 6. c. 1. these are Gerson, Almain, Adriā, Waldensis, Gra­tian, Turrecre­maia, and Eras­mus [...] vnto whom many more may be added. reporteth of seuen renowned Papists, that in their time they beleeued the Apostolicke seate might erre euen then when it iudged of a question of faith: the which is farre from the new vpstart opinion ofGreg. de Val. Anal. fidei. some moderne Iesuites, that the Pope may define things of faith either with a Councell or without, whether he take heed or not.

7 And I do verily thinke that they which most pretend the Popes soueraigntie, and are loudest in magnifying his au­thoritie, are not in good earnest: for there are examples where they repine at his definitions, and she outright from them. The PopeIn the Coun­cels of Trent and Florence. decreed the Apocrypha to be canonicall Scripture, yet since that decree,De script. & dogm eccl. l 1. c. vlt. Driedo,Comment, in Seuer. Sulpit. Sigonius, and Sixtus Senensis haue called them in question and reiected them. And marke the words of S xtus concerning the booke of Hester: The Councell (saithBiblioth l 1. pag. 4 [...]. he) meant the true and naturall parts of the bookes, not ragged and patched additions, such as these last chapters of Hester are, much like a theme made by a schoole lad. See what a plea­sant distinction he hath at hand to saue himselfe from the Popes commaund, and yet be counted a Catholicke of the vnion too. AndLoc. l. 2 c. 9. Canus saith, notwithstāding the same decree, that he dareth not call it heresie to reiect the booke of Baruch out of the Canon: though they will make a poore Protestant beleeue it is heresie to refuse any thing decreed by a generall Councell. YeaBellar. de ver­bo Dei. l. 1. c. 7. & 10. they boast that these Apocryphaes were decreed to be [Page 169] Scripture long ago by the ancient Councels of Carthage and Laodicea: yet Lyra, Carthusianus, Hugo Cardinalis,Post hanc Sa­cri Cōcilij defi­nitionem tam expressam, non desunt qui in Ecclesia, varijs pratex [...]ibus hanc editionē vulgarem pluri­mis in locis corrigere veimt. Dom. Bann. in 1. part. Tho. q 1 art. 8 p. 67. quē vide vs (que) ad p. 73. Loc. l. 11. c. 5. Tur [...]ecre­mata, Caietan, and others, in their time would not acknow­ledge them. So likewise the Pope in the Trent CouncellSess. 4. decret. 2. de­creed, that the Latin vulgar translation of the Bible should be holden Authenticke, and in all publicke readings, disputations, prea­chings, and expositions, vsed as such; and that no man should dare or presume, vnder what pretence soeuer, to reiect it. Yet what is more common with all Papists, then vpon euery occasion to start from it? extreme necessitie indeed compelling thē therun­to. Hereof take an example in Canus:Thus, pag. 311. saith he, our Latin edition hath it, where those three words, ipse est Artaxerxe [...], are no part of the Scripture, but, by I know not what expositor, they were peraduenture foisted into the margent, and thence, by the errors of writers, clapt into our text. Another example take in Galatinus: Here De Arcan. l. 10. c. 7 See ano­ther example touching, Marc. 13.32. in B. Me­din in. 3. part. Tho. qu. 10. art. 2. ad 1. saith he, our edition hath two great corruptions: the He­brew veritie hath it farre otherwise, and more agreeable to the truth of our faith. This corruption I cannot but ascribe to the au­thor of our edition. Againe, the Pope,Sess. 11. in the last Councell of Lateran, is decreed to be aboue a Councell: yet since that timeContra. haer. l. 1 c. 6. Alphonsus à Castro hath writ the contrary. The Councell of TrentSess. 6. teacheth iustification by inherent righteousnesse, con­demning those that beleeue the imputation of Christs righte­ousnesse: yetControu. 2. Pighius submitteth not himselfe to this decree, but holdeth against it the very beliefe of the Protestants:Sess 21 can. 3. Bellar. de Eucha. l. 4. c. 23. §. Sit vltima. The Pope in the Councell of Trent forbiddeth the communion vnder both kinds, and teacheth, that as much grace is giuen to the receiuer in one kind, as in both: butBreuiloqu. in 4. d. 9 pro. 6. & 7 Ouandus andGasp Cassal. lib. de coen. l. 2. c. 25. some others, thinke for all that, It were better, all things considered, to minister in both kinds, wherin more grace is giuen the receiuer, thē in one. Againe,Sess. 6. the Pope decreed against the certaintie of grace & saluation, defining that no man should beleeue these things of himselfe: yet Catharinus, euen against the Trent Councell,Asser. & tract. de certitud. grat. defended the contrary, and wrote,Quilibet de sua gratia for­midare & ti­mere potest. Conc. Trid. Sess. 6. cap. 9. that a man may haue the certainty of faith touching these things. And when the autho­ritie of Trent was obiected against him, he eluded it by diuers shifts and flight distinctions, and constrainedDom. à Soto. apolog. c. 2. & Andr. Vega. de­fens. Trid. l. 9. c. 46. them that [Page 170] dealt against him, in effect, to gainsay the Councell as much as himselfe, saying, A iust man may be as certaine that he standeth in grace, as any man can be that Rome is, yea certaine without all doubting and feare: the which is expresly against h the words of the Pope: but this is an ordinary practise of the Papists, first, in good termes to make profession of all obedience to any thing the Pope shal decree, and thē when the decree runneth against their mind, with subtle expositions, and witty distinctions so to hammer it, that it shall dance after their pipe whatsoeuer the tune be, as we see in Senensis and Catharinus. The which may be done the easilier and with more shew of obedience, because these decrees, specially the Trent Councell, are penned so cun­ningly andFor Apollo his oracles alwaies equiuocated. Ambigua sem­per, & incerta obliqua (que) erāt ipsius responsa. Iul. Lessign. de cognom. Deo­rum. lib 1. c. 4. [...]. Scol Aristoph. in Pluto. oraclewise, that they will reasonably beare as many expositions as there shall be opinions; and then, albeit the contention be neuer so great, yet who dares say the con­tenders submit not themselues to their chiefe Pastor, when euerie side shall expound his decree for his owne opinion?

8 Moreouer if it were true, that all Papists acknowledge the Pope to be their iudge, and of such infallible truth in all his tea­ching, that they may and must boldly yeeld all their iudgements and wits to his, let them satisfie the world how it fell out that they haue depriued so many Popes, yea for heresie: for it should seeme in this case that their Church tooke vpon her authority to direct him when he was out of the way: and when there haue bene diuers Popes at once,Nullus enim fuit illo tempo­pore (Concilij Constantiēsis) certus Papa. Caiet. tract. de author Pap. & Con c. 27. ad 6. what time it was vncertaine who was Pope; what submission could there be to this chiefe Pa­stor? Or if it be true, that a Councell is aboue the Pope, whichCusan. con­cord. l. 2. c. 20. & 34. Panorm. de elect. c. sig­nificasti. Facta capitulorum & vniuersitatum, quia superiorē habent, non sunt aequanda gestis concilio­rum, vbi solum Deus est supe­rior, & à quibus non appellatur Aen. Sylu. ep. 25. the most and the ancientest Papists beleeue, andConcil. Con­stant. Sess. 4. & 5. Concil. Basil. Sess. 2. two generall Councels decreed, how can it be said that Papists holding this opinion depend vpon the Pope, as the Iesuite pretendeth?

9 Thus we see how the Papists esteeme their Popes at home; hey thinke it a perillous matter to be tyed so straightly to him, they thinke it lawfull to resist him, they beleeue he may fall into heresie, yea preach it, and practise the destruction of the Church, they beleeue a Councell is aboue him, and may restraine or depose him, they beleeue he and his Councels may erre in euery part and circumstance of his definitions, but [Page 171] the conclusion it selfe; they haue notoriously maintained opi­nions against his decrees, they haue deposed him, and bene in that straight, that they knew not who was Pope: whereupon I say, it is a most intollerable thing to endure the hearing of these loud brags that they make abrode concerning their o­bedience to him, and so willing acceptation of his iudgement for the ending of controuersies: and I am firmely perswaded, by the experience of their writings & behauiour, that whatsoeuer they pretend abrode among the ignorāt, they haue a most base opinion both of his person and iudgement. For Guicciardine, a man very neare him,Hist l. 16. writeth, that the goodnesse Apostolicke is then commended, when he exceedeth not al other men in wickednes: And Fr. Victoria, speaking of his practise in dispensing,Relect. 4. de potest. Pap. & Concil. Pro. 12. saith: Giue me Clements, Lines, and Siluesters (that is Popes as good as were Clemens, Linus, and Syluester) and I wil permit euery thing to their iudgment: but, that I say no worse against these later Popes, certainly they are inferior to those ancient Popes by many degrees.

10 But supposing all Papists, as the Iesuite speaketh, do acknowledge one chiefe Pastor ouer them, to whose defini­tions, in all matters, they submit themselues; yet hence it fol­loweth not, that therfore they haue the true vnitie, and cannot dissent; forFere semper seruata haec consuetudo, vt acta priorum pontificum se­quentes aut in­fringerent aut omnino tolle­rent. Plat. in Steph. VI. the Pope may be at controuersie with himselfe, or possible his mind cannot be known, as of a long time it was not when the Friers contended about the conception of the virgin Marie, nor is not to this day,Suar tom. 2. disp. 3. sect. 6. the Church hauing defined no­thing in this matter, and possible,Suar. vbi prius refert. as Caietan and Cano haue obserued, cannot, by reason the opinion that holdeth her concep­tion without sinne, is in shew godly, but indeed vntrue and vaine. But that which is principally to be obiected, the spirit of God hath neither giuen him such vprightnesse of iudgment, that he can alway define the truth, nor put him into such authoritie that men necessarily are bound to obey him: the which being true, then it will follow, that all such as relie most vpon him, shall either not consent at all, or consent in error, and a people may be vnited to the Pope, and yet be without the true vnion of Christs Church.Nilus l. de pri­mat Neceph. Greg. l. 10. hist. Rom. c. vlt. And assuredly the Greekes complaine that this vsurpation of the Pope to be head of al Churches, and [Page 172] iudge of all matters, hath bene the very fountaine of all our di­uisions.

11 Against this the Iesuite replyeth, that the Pope hath infallibility and authoritie of iudgement both, giuen him by Christ, so that it were impossible his people should dissent: and for confirmation hereof he alledgeth 3. texts of Scripture, wherein he saith, our Sauiour Christ spake of Peter and his suc­cessors, meaning the Pope, and gaue them this power that he speaketh of: and so concludeth, that by vertue of Christs owne ordinance, the Pope is the meanes to vphold the vnitie of the Church, whose determinations the Papists receiuing, cannot disagree. Wherunto I will answer distinctly three things. First, that in all the words alledged, our Sauior meant the rest of the Apostles as well as Peter. Secondly, whomsoeuer he meant, yet the words spoken containe no such thing in them as the Ie­suite gathereth. Thirdly, supposing they were meant of Peter, and contained the primacie, yet the Pope is not Peters suc­cessor, and so consequently hath no part in them: the which parts of my answer being iustified, there wil no doubt remaine, but the vnitie of the Romish Church is proclaymed and set forth vpon vncertaine grounds.

12 First I say, that all these words of Christ, I will giue vnto thee the keyes: and vpon this rocke I wil build my Church. Mat. 16.18. I haue prayed for thee that thy faith faile not. Luc. 22.32. and feed my sheepe. Ioh. 21.15. were not meant or intended to Peter alone, but to the rest of the disciples with him. Of the first place in Mat. 16. it is cleare. ForBell. de Ro. pont. l. 1. c. 10. §. Ac vt à pri­mo. c. 11. § Ca­tholici autem. c. 13. §. At no [...] & Catholici. the rocke and the keyes signifie the same thing, so that to whō Christ promised the one, he promi­sed the other: but the keyes and al the power thereof was pro­mised & giuen to al alike, as is proued: for it is agreed between vs,Bell. vbi sup. c. 12. §. Tho­mas Caietanus that the whole power of the keyes is contained in binding and loosing, Alexand. 4. q. 79. p. 316. 317. Mag. 4. d. 18. Dura. 4. d. 18 q. 1. Ouand bre­uilo qu. in 4. d. 18 pro 16. Sylu. verbo clauis. nu. 1. Rosell. verbo clauis. nu. 1. and defined thereby; so that to be the rocke, or to haue the keyes, supposeth or includeth no more then to haue autho­ritie to bind and loose: which authoritie is expresly giuen in the 18. of Math. verse 18. to all the Apostles, and the selfe same words, touching binding and loosing, are there vsed that Christ vsed before to Peter: yeaIansen. con­cord. c. 72. Rhē. vpon Mat. 18.18 the Papists themselues confesse, that [Page 173] all the fathers of the Church thinke, that as before to Peter, so in these words to the other Apostles and their successours, our Lord gaue the power of Binding and loosing. Again, in Ioh 20.21. our Sauiour after his resurrection, breathed vpon his disci­ples, and said to them all, As my Father sent me, so I send you, re­ceiue the holy Ghost; whose sinnes ye remit, they are remitted; and whose sinnes ye retaine, they are retained: where the ceremony of breathing vpon them seemeth to giue them all a like portion and power of the spirit; and his words, As my Father sent me, so I send you, to imply, that he sent all with equall authoritie, no mans iurisdiction flowing from Peter to him, but euery mans coming immediatly and alike from Christ that sent them. But the last words, whose sinnes ye remit or retaine, they are remitted and retained, signifie the same that he had said before of bin­ding and loosing, and so consequently giue them all the power included in the rocke or keyes: forEma. Sa. & Iansen. vpon Io. 20.21. Bella. de Ro. Pont. l. 1. c. 12. §. Dices si non. in this place is giuen what Mat. 18, was promised. Thus all the power of the rocke and keyes is included in binding, loosing, remitting and retai­ning: and authoritie to do this, is giuen to all the Apostles as much as to Peter, and yet the Iesuite, by meanes of the rocke and keyes, thinketh Peter is made chiefe aboue them all. Let him and his partakers vntie this knot, & say directly what they thinke at the argument. Peter had no more power giuen him,Planus sensus illorum verbo­rum, tibi dabo claues, & quod­cun (que) solueris, &c. iste est, vt primò promit­tatur authori­tas seu pote­stas, de signata: per claues; de­inde & actio­nes siue officiū explicetur per illa vocabula Soluere & Li­gare, ita vt om­nino sit idem Soluere & ape­rire, ligare & claudere. Bell. vbi supra. §. ve­rùm haec. then that which is contained in the keyes, mentioned Mat. 16. But all the Apostles had this power giuen them: for binding and loosing, remitting and retaining, include the whole fun­ction of the keyes, therefore Peter had no more then the rest of the Apostles. And if they answer, that Peters iurisdiction o­uer them was giuen, Iohn 20. when Christ bad him feed his sheepe; let the zealousest Papist that is, lay aside wrangling, and say bona fide, why is the text of Matthew 16. touching the keyes and rocke, vsed then to proue his Primacy, if it giue him nothing beyond his fellowes? and why go they not directly to worke, vrging the 20. of Iohn, and letting the rocke and keyes a­lone as making nothing for them?

13 This that I haue answered is also the iudgement of an­cient Doctors, in that with one consent they all expound the [Page 174] rocke, whereupon Christ said he would build his Church,August de verb. Dom. Ser. 13. & in Ioan. tract. 120. Hilar de trin. l. 2. & 6. Ambr cōment. in Eph 2. v. 20. Chrys. hom. 55. in Mat. Basil. homil. de poe­nit. Emissen. hom. in natal. Pet. Andot [...]ers either of Christ himselfe, or of the faith and confession that Peter held: whereupon it followeth, that they could not thinke those words gaue Peter any more then the rest.De vnit. Eccl. Cyprian saith, Verily the rest of the Apostles were the same that Peter was, in­dued with equall fellowship both of honour and authoritie, but the beginning proceedeth from vnity, that the Church might be shewed to be one. Aduers. Iouin l. 1. Hierome saith, All the Apostles receiued the keyes of the kingdome of heauen, and the strength of the Church was stabli­shed equally vpon them all. In Math. 16. Theophylact saith, Although it was said to Peter onely, I will giue the keyes to thee; yet were they also granted all the Apostles: When? Where he said whose sins ye remit, they are remitted. In Math. 16. Anselm saith, It is to be noted, that this power was not giuen alone to Peter: but as Peter answered one for all so in Peter be gaue this power to all. My purpose is not to heape much together out of the fathers, but by a few places to shew the rea­der how and in what maner they vsed to speak concerning this matter. There are diuers great Papists also who confesse the same, whose names I haue set downe inDigress. 30. nu. 41. another place.

14 The next place of Luc. 22. I haue praied for thee that thy faith faile not, therfore when thou art conuerted, strengthen thy bre­thren, I confes was spoken to Peter, in regard of the sin where­into, more weake then all his brethren, he fell shortly after: yet notwithstanding it cōtaineth nothing which our Sauior meant not to the rest. For as he prayed for him, so he prayed for all, Iohn 17.11.15.17.20. and the contents of his prayer was, that their faith should not faile: and the very office of Apostleship, whereto he called them, bound them to strengthen their bre­thren, asGal. 2.11. Paul did Peter by reprouing him, and made themGal. 2.9. pil­lars andEph. 2.20. Apoc. 21.14. foundations, wherupon the world being built should recouer strength; in which regard our Sauior telleth them they must beMat. 5.13.14. the salt and light of the earth,Mat. 28.19. and biddeth them go teach all nations, which is as much as he saith to Peter in this place, touching the strengthening of his brethren. Besides,Pleri (que) patres rectè intelligūt hanc Christi o­rationē etiam pertinere ad totam Ecclesi­am. Iansen. cō ­cord. c. 133. the Papists cannot deny, but this prayer of Christ belongeth to all the Church, which it could not, if it had bene meant for the making of Peter Prince and head of his brethren, whose prero­gatiues, [Page 175] I hope, they vse not so liberally to impart to the whole Church: and indeed the ancient writers vse this text indiffe­rently, to proue the perseuerance of the elect in faith; which were no good kind of reasoning, if Christ therein had meant none but Peter.

15 The third text, Feed my sheepe, Iohn 21. belongeth likewise to all the Apostles. For though in that place those words be directed to Peter, yet therein our Sauiour did but ap­ply a general commandement to him, and put him in mind of a dutie that was common to all. For what? were the rest of the Apostles Peters sheepe, and not rather the people of the world to whō he was to preach, according to the ordinary opposition that is betweene Pastors and their flockes? Or doth feeding suppose any more then preaching the Gospell to all nations, which euery Apostle was bidden do? And though it should, yet Christ saith to all, As my Father sent me, so I send you: and it is like, the Father sent his Sonne to feed the sheepe, without any subiection to another.Ier. 3.15. Act. 20.28. 1. Pet. 5.1. And Pastors inferior to the Apo­stles are authorised to feed the flocke whereof the holy Ghost hath made them ouerseers. They are all Pastors, De Vnit. Eccl. saith Cyprian, but the flocke is one, which with one consent is fed by all the Apostles. Moreouer the fathers out of this text proue that euery Pastor in the Church ought to be diligent in feeding the flocke com­mitted to him, which is an argument that they thought these words were meant to more then Peter. Saint AustinTract. 121. in Ioh. saith, They which feed the sheepe of Christ with this minde, to haue them their owne and not Christs, are conuinced thereby that they loue not Christ: and against them this speech of Christ (if thou louest me feed my sheep) is to be vrged. ChrysostomeDe Sacerd. lib. 2. saith, Our Sauiour at that time intended to teach both Peter and vs, how deare his Church is to him, that so, by this meanes, we also with all our heart might take vpon vs the cure and charge of the same Church. And the practise of Saint Paul reprouing Peter at Antioch, sheweth euidently that euery Apostle had equall authoritie to feede, not onely the flock, but one another; else Paul might not haue rebuked him, as he did. And though our aduersaries sticke reasonable well to this text, and are loath to giue the Apostles [Page 176] any share therein with Peter; yet are they not all so resolute but that some of them confesse flatly as much as I answer; Cusa­nusConcord. l. 2. c. 13. saith, If Christ said to Peter, Feed my sheepe, yet it is manifest that feeding is by word and example: So also, according to Saint Austin, in his exposition vpon that place, the same commandement was giuen to all, there where it is said, Go into all the world and preach, &c. there is found nothing said to Peter that importeth any power. Therefore we say truly, that all the Apostles, in po­wer, were equall with Peter: the likeDefens. pacis. part. 2. c. 28. saith Marsilius, That Christ committing the office of feeding to Peter, spake to him in the person of all the Apostles: which maner of speaking he testifieth to haue vsed, in that he saith, what I say to one I say to all. And albeit the rest will not grant thus much, yet it followeth euidently and vnanswerably of that which they do grant. ForBaro. an. 34. n. 201. Rhem. Mat. 16.19. they yeeld that no more is giuen Peter here then was promised in Mat 16. where the keyes are mentioned; but I haue shewed, and no Pa­pist can deny, that all the Apostles were equall in the keyes, and that those words concerned Peter no more then the other disciples. So that it must needes be wilfull obstinacie, to say still that these words, feed my sheep, were meant to none but Peter. And let this suffice for the first issue betweene vs.

16 The next part of my answer is, that to whom soeuer any of the texts alledged were directed, yet none of them in­tendeth that which the Iesuite assumeth: for he saith, that to S. Peter and his successors Christ promised the keyes of the king­dome of heauen, and that he would vpon him and his successors, as vpon a sure rocke, build his Church: meaning thereby the com­mon conceit of the Papists, that Christ in these words gaue Saint Peter and the Pope the fulnesse of power and gouerne­ment ouer the vniuersall Church: wherein the Iesuite wilfully misreporteth the text. For there is no mention there of Pope or successor, but onely of Peter and the Apostles: it was his fancie to Rome that put in the Pope. And how he is deceiued herein, you may perceiue by this, thatCaiet. tract. de instit. Pon­tific. c. 13. § Ad huius rei eui­dentiam. the Papists acknowledge the succession of the Pope had not his beginning from Christ and the Gospell, but from the death of Peter at Rome; which be­ing true, then whatsoeuer he said to Peter, yet he gaue nothing [Page 177] to the Pope: for if he had, his institution into the Papacie had bin by the Gospell and the fact of Christ, which the Papists dare not say. Againe, Christ said not to Peter, that vpon him he would build his Church, but thou art Peter, and vpon this rocks I will build it: meaning asSerm 13. de verbis Domini. Saint Augustine expoundeth, vpon this 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: I will build thee vpon me, not me vpon thee. For the rocke was Christ, whereupon Peter himselfe was built, sith no man can lay any other foundation then that which is layd alreadie, which is Iesus Christ. AndDe trinit. l. 4. pag. 106. Cyril saith, I thinke that by the rocke Christ meant nothing else but the vnmoueable faith of his disciple, wherein the Church is founded and stayed from falling. And Hi­larie,De trinit. l. 2. The building of the Church is vpon this rocke of confession: this faith is the foundation of the Church, by reason of this faith hell gates preuaile not against her. Hom. in nat. S. Petri. going vnder the name of Eus [...]bius Emi­senu [...] ▪ but Baro­nius saith, the author of those ho­milies is Euche­rius Lugdunen­sis. annal. tom. 6. ann. 441. nu. 5. Eucherius saith, Let vs see what this is, I will build my Church vpon this rocke: vpon this rocke which euen now thou laydst to be the foundation of faith, vpon this rocke whi [...]h euen now thou taughtest, saying, Thou art Christ the sonne of the liuing God; vpon this rocke, and vpon this faith will I build my Church: whereunto the Apostle agreeing saith, Other foundation can no man lay, but that which is laid, Iesus Christ; as if he should say, there is no other foundation but that rocke which Peter layd for a foundation, when he said, thou art Christ. Yea many learned Papists also refuse this new exposition of the Ie­suites, and well saw the words could not beare it, and therefore after the example of the fathers, expound the rocke of Christ and his faith.In Mat. 16. Lyra, of whomL. 4. Biblioth. sanct. they say, that for expounding the Scriptures he had not his match; andIn Mat. 16. the interlineary Glosse, andIbid. Burgensis do all thus.Concord. l. 2. c. 18. 13. Cusanus followeth Saint Austins exposition set downe immediatly before.In d. 19 ita Dom. § [...]t super hanc petram. The Glosse vpon Gratian saith, He cannot thinke that by the rocke our Lord pointed at any other thing then the words which Peter answered him, when he said, Thou art Christ the sonne of the liuing God; because vpon that article of faith the Church is built: therfore God founded the Church vpon himselfe. MarsiliusDefens. pacis. part. 2. ca. 28. saith, Vpon this rocke, that is vpon Christ, in whom thou beleeuest: for Peter as long as he liued [Page 178] might erre and sinne by the libertie of his will; and such a one could not be the foundation of the Church. Petrus de Alliaco, Chancel­lour of Paris, and a Cardinall,Recōmendat sacr [...] Scripturae pag 269. writeth thus: We must enquire what is the rocke whereupon the Church of Christ was to be built: notwithstanding it seemeth not, that by the rocke Peter should be vnderstood, but Christ: for who may establish the firmitie of the Church in Peters infirmitie? whereof aske the maide that kept the doore, and let her answer, at whose speech (as Gregorie saith) while he feared death, he denied the life. Therefore seeing Peter had wa­uered, and his Vicar is not firmely grounded, Cumque iam discrepent de summo Petri sacerdotio Pon­tifices, & litigēt de summo Pon­tificio sacerdo­tes. seeing the Popes differ about Peters high priesthood, and the Priests agree not about the Popes high bishopricke, who dareth presume to say, that any man, of what holinesse or worthinesse soeuer, whether Priest or high Bi­shop, whether Peter, or Peters Vicar, or any other but Christ him­selfe, is the foundation of the Christian Church. Christ therefore vpon himselfe, as vpon a most steadie foundation, established his Church against the Church of the diuell; and vpon this firme rock he steadily confirmed Peter himselfe, saying of him the sentence premised, Vpon this rocke will I build.

17 Thus it appeareth, that our Sauiour saying, Vpon this rock I will build my Church, meant thereby no more but that he would ground it vpon the true faith of Christ, that whoso­euer would desire to be ioyned to this Church, should beleeue the same things that Peter then professed, or else perish for e­uer. And the words are thus to be expounded: Thou art Peter, thy name is Stone, and thou hast professed a profession like thy name, answering the nature of that whereby thou art called, and there­fore thy name is stone or rocke, and the profession thou hast made is like it; for thereupon I will build my Church, and they which hold it shall neuer be moued. This is farre from giuing Peter and the Pope any primacie, and yet this is all the fathers obserued, and as much we see as the discreeter sort of Papists haue col­lected. And it is no matter though in the language that Christ spake, the same word be vsed for Peter and the Rocke, thus: Thou art Cephah, and vpon this Cephah I will build: or if in the Greeke vsed by the Euangelist, [...] and [...], signifie one thing, to wit, a rocke or stone; as if Christ should say, thou art [Page 179] rocke, and vpon this rocke I will build: for in the first place the word is vsed properly to signifie Peters name, in the second appellatiuely to lay downe the nature of his profession: which the Papists might haue obserued from [...]. Phauor. Lexic. Phauorinus Camers their owne Bishop, out of whose Lexicon they borrowed their speculation concerning the synonymie of [...] and [...].

18 To the other part of the text concerning the keyes, I answer, that neither do they proue Saint Peter or the Pope to be chiefe Pastor, to whose definitiue sentence all the Church must be subiect: but that he had the ministery of the Gospell commit­ted to him with the other Apostles: which ministery is signi­fied by the keyes in this respect, because mankind through the fall of our first parents, lay plunged in the miserable bondage of sinne and Satan, vtterly shut out of heauen, vntill it pleased our merciful God to reueale the Gospel, by preaching whereof the mind of man being enlightned, the fetters of spiritual dark­nesse begin to fall from him, and he riseth into the knowledge of Gods will, so that by beleeuing in Christ he is set at libertie from the prison of sinne and condemnation, and the doore of grace and life is opened to him. This is done by the ministerie of the Gospell,Esa. 49.9. whose nature is to say to the prisoners, go forth, and to them that sit in darknesse, shew your selues; and asEsa. 61.1. a key to open the prison doore to them that are bound, and to bring liberty to captiues: or if men loue darknesse better then light, then hath God putIoh. 15.22; 2. Cor. 2.16. Apoc. 11.6. an effectuall power into it, to shut vp against them the kingdome of heauen, and to straine them harderPro. 5.22. with the cords of their sinnes, that they might perish. This ministery be­ing executed partly by preaching and sacraments, partly by Church censures, is called the keyes, by reason of the likenesse thereunto, and described by binding and loosing in regard of the effect.

19 This exposition must needs be granted: first because it sufficiently expresseth the vse and effect of keyes, which is onely to let in and out; or at the least, that is the proper vse thereof. NextShewed before nu. 12. this is all that is meant by binding and loosing, and binding and loosing containeth whatsoeuer is signified by [Page 180] the keyes. Thirdly, the Papists that most stifly defend the pri­macie, yet confesse, that all the Apostles receiued the keyes equally with Peter. The promise of Christ concerning the keyes, appertai­ned not onely to Peter, but was transmitted to all the Apostles, Concil. Colō. sub Adulph. an. 1549. § Sextum medium. saith Adolfus the Archbishop of Colen, and his Councell:Surius com­ment. an. 1547. a man so addicted to the popish religion, and carefull to restore it, that he was thought meet to succeed Hermannus whom the Pope thrust out. CusanusConcord. li. 2. c. 13. saith, Nothing was spoken to Peter but that which was said to the rest: for as it was said to Peter, what­souer thou shalt bind; so was it said to the rest, whatsoeuer ye shall bind: and though it were said to Peter, Thou art Peter, and vpon this rocke I wil build; yet by the rocke we vnderstand Christ whom he confessed. Thus they are driuen to yeeld the keyes to all the Apostles as well as to Peter, and yet they thinke he alone had the primacie, which sheweth clearly that the keyes containe it not. Fourthly, they which expound the power of the keyes, to shew what they containe, mention therein no more but as I haue answered. The Councell of Colen vnder Hermannus,Bell. de poen. l. 1 c. 1. penned by Gropper,Defens. of the Cens. whom the Papists cal the rare man of our age, proceedeth thus:Enchir. concil. Colon. de sacr. confess. But what keyes Christ, when he departed hence, left the Apostles and their successors in the Church, that is to be explicated. And truly this is plain, that he committed to them his owne keyes and no other, euen the keyes of the kingdome of heauen, as himselfe said to Peter, Whatsoeuer thou shalt bind on earth, shall be bound in heauen, and whatsoeuer thou shalt loose on earth, shal be loosed in heauen. These keyes the Fathers deuided into the key of order, and the key of iurisdiction. And againe, each key into the key of knowledge and of power. The key of order is the power of priestly ministery, which containeth power to preach the Gospell, consecrate the bodie of Christ, remit and retaine sinnes, and to minister the sa­craments. The key of iurisdiction is power to restraine the faultie: this is that power of excommunicating such as offend openly, and ab­soluing them againe. In which explanation of the power men­tioned in the keyes, we see nothing touched but onely the mi­nistery of the word and Sacraments, and the execution of dis­cipline. But MarsiliusDefens. part. 2 c. 6. speaketh more fully, that the authoritie of the keyes, according to Saint Austin and Hierom, is that iudiciarie [Page 181] power that standeth in dispensing the word, sacraments, and disci­pline, although the opinion and title of the fulnesse of power, which the Bishop of Rome ascribeth to himselfe, tooke his beginning from these words, Whose sinnes ye remit, they are remitted, and whatso­euer you shall bind vpon earth shall be bound in heauen.

20 The second text alledged is Luk. 22.32. where Christ saith to Peter, I haue praid for thee that thy faith faile not, and thou being conuerted, strengthen thy brethrē: which the Iesuit expoundeth as if our Sauiour had specially prayed for S. Peter and the Pope, that their faith should not faile, at least so farre as to teach the Church a false faith, to the intent they might alway be able to confirme their brethren, if at any time they should faile in the doctrine of faith: which all Catholicke men knowing, do confesse the Popes definitiue sentence to be always an infallible truth, and there­upon submit themselues thereunto, and so liue in vnitie. But this exposition is soone confuted: for first here is no mention of the Pope, but of Peter onely; whereby it is plaine, that no certaintie can be concluded out of the words for any but for the Apostles onely: or if they reach to any besides Peter, then according to the opinion of the most iudicious Papists, the Church is it, and not the Pope. So saithQu. Vesper. d. 3. art. 3. prob. 1. lit. G. Cameracensis: That which in Scripture is promised to the whole, must not be attributed to any part: but al­way to hold the true faith, and neuer to erre against it, is promised by Christ to the whole company of beleeuers alone. It is plaine there­fore that Christ promised Peter, his faith should not faile; vnder­standing it not of his personall faith, but of the generall faith of Gods Church committed to his regiment. And Frier WaldenDoctr. fid. l. [...] c. 19. saith, Peter bare the type of the Church, not of the particular Romane Church, but of the vniuersall Church; not gathered toge­ther in a generall Councell, but dispersed through the world from Christ to our times. Of the same mind areConcord. l. [...]. c. 11. Cusanus andDefen. part. 2. c. 28. Mar­silius. So that in the iudgement of foure of the learnedst among our aduersaries, the purpose of Christ was not by this text to indow Peter or the Pope, but the whole Catholick Church; and so accordingly, the right of gouernment and freedome from erring, should remaine, not in the Pope, but in the vniuersall Church, cleane cōtrary to that which the Iesuit here supposeth.

[Page 182]21 Secondly, the direct and immediate purpose of Christ in these words, is to forewarne Peter of the sinne whereinto he fell afterward by denying him; and the meaning is, that though Satan desired thereby to destroy him, yet he had prayed that his faith might not by the temptation be vtterly extin­guished; admonishing him, that as by his fall he would weaken his brethren the members of the Church, so by the example of his true conuersion he should strengthen them againe: vn­derstanding this faith, for which he prayed, not of Peters tea­ching or directing the Church in doctrine, but of the habit of faith abiding in his heart, whereby he beleeued in Christ, and confessed his name: andConfirmandi vocabulo au­thoritatem in docendo signi­ficari. saith Greg. de Valen. to. 3. pag 197. e. by strengthening his brethren, not that he should be supreame head ouer his fellow Apostles, but thatEsto a his poe­nitentiae exem­plar ne desperent. Theophyl. Infirmiores fia­tres exemplo tuae poenitentiae comforta, ne de venia desperēt. Gloss. by the exāple of his repentance, & experience of Gods mercy to him in his infirmitie, he should encourage all people against temptation. This exposition is proued to be true, because first there is no word in the text importing either all infalliblenesse of faith, or any authoritie ouer the other Apostles. See (Comment. in Luc. 22. saith Caietan) how Christ biddeth Peter account the Apostles, not his subiects, but his brethren: see how he putteth him in office, not to rule ouer them, but to confirme them in faith, hope and charitie. Se­condly, the words going immediatly before, forbid all absolute power of one ouer another: The Kings of the nations beare rule, and exercise authoritie ouer them, but it shall not be so among you. Thirdly, Bellarmine acknowledgethEx quibus pri­uilegiis primsi fortasse non manauit ad po­steros. De Rom. Pont. l. 4. c. 3. § Alterum priui­legium. Quoad prima, non agit Petri successo­rē. Boz. de sign. eccl. tom. 2. l. 18. c. vlt. pag. 594. that to persist alway in the faith without falling from it, is a prerogatiue that possible is not deriued from Peter to the Pope: which being so, it followeth that the Iesuites exposition is false, and no Papist can be certain that by vertue of this text the Pope can teach no error, any more then he is assored he cannot erre himselfe: but it is cleare he may erre himselfe, and all Papists yeeld it; therefore it is also vncertaine whether he be enabled to teach the Church so, that in teaching he cannot erre, because the words of the text are no plainer for the one then for the other. For as it saith, streng­then thy brethren, so it saith also, thy faith shall not faile; yet the Popes faith may faile, therefore he may also faile in streng­thening his brethren, if this faith and strengthening be vnder­stood [Page 183] as the Iesuite conceiteth.

22 The last place is Ioh. 21.17. where Christ biddeth Pe­ter, Feed my sheepe. Out of which words the Iesuite concludeth, that Christ gaue him and the Pope most ample authoritie ouer the vniuersall Church, to rule it as chiefe Pastor vnder him, tying him­selfe so to assist him, that he should neuer teach any thing è cathedra, contrary to the truth, and binding all the world to obey his iudge­ment. The wh [...]ch conclusions how violently they are wrested from the text, let any man iudge,Note. and sure it is worth the Rea­ders labour, and wil recompence any paines he can take herein, to make a stand, and but view whether the words be able to support so mightie conclusions as are built vpon them. For this is the onely foundation that the Papists haue for the suprema­cie. And albeit in their disputations by word and writing they pretend many texts beside, as the Iesuite in this discourse doth, yet you shall find when they come to canuasing, they alway re­tire to this as to their hold, and finding no other able to main­taine them, hither they runne for exposition of all the rest, and here they insult; like souldiers, which beaten out of the field, come blustering one vpon anothers necke for haste into their castle. But what is there here to proue the primacie, which is holden to bePontifici in persona b [...]ati Petri, terreni simul & coele­stis imperij iura Deus ipse com­misit. Extrau. Ioh. 22. tit. 5. c. Si frattum. the fulnesse of power ouer all the kingdomes of hea­uen and earth? or asGreg. Valent. tom. 3. pag. 184. a Iesuite describeth it, such a commaund as all faithfull men in both courts, internall and externall, are bound to obey in all things touching manners, or faith, or the worship of God?

23 For first I haue shewed but a little before, that whatso­euer is commaunded in these words, [...]. Basil. pag. [...]27. belongeth to all the A­postles; and confirmed the same with the confession of some learned Papists: wherupon it necessarily followeth, that Peter hereby had not the supremacie in question giuen him. Next, supposing our Sauiour had a meaning to giue Peter such a mat­ter, yet what word is there that saith as the Iesuite doth, he gaue it his successor likewise? For Peter might haue that which his successor hath not, as the gift of miracles for example. Yea I can demonstrate against all exception, that although it were graunted, Peter had authoritie ouer all the Apostles, yet [Page 184] the Pope had not, because he is lesse then an Apostle: and the case being put,Peter died an. 69. S. Iohn an. 101. Baron. ann. 69. nu. 1. & ann. 101. nu. 2 that Peter died 32. yeares afore Saint Iohn, let the resolutest Papist aline say, whether it were likely that Li­nus or Clemens the Bishops of Rome should be aboue S. Iohn to rule or direct him? If he say they were, men are in danger to fall into the chincough with laughing: if he say they were not, then the supremacie fancied died with Peter, and Christ gaue his successor none of it when he said to Peter, Feed my sheepe. Thirdly, the words themselues, Feed my sheep, import no more but that he should be diligent in ouerseeing the flock of Christ committed to the generall care of him and his fellow Apostles, as is proued by this, that the people to be taught are ordinarily calledCant 1.7. I [...]h 10 16. the fold, Ezech 34.2. Act 20 28. the flocke. Psal. 77 20. Ioh. 10.11. the sheepe of Christ; andIer. 3.15. preaching to them is called feeding, andEph. 4.11. the preachers Pastors. The which words if they be racked to signifie ruling, as the Pope claimeth, with fulnesse of power, then others were made Popes as well as Peter. ForAct. 10.18. 1. Pet. 5.1. Ezech. 3 4. Ier. 3 15. all pastors are commaunded to feed the stocke whereof the holy Ghost hath made them ouerseers, and they reproued that feed not. Feeding therefore signifieth no more but to preach the Gospell, and to giue good example, as Cu­sanusConcord. l 2. c. 13. expoundeth it, and before himDefens. part. 2 c 28. Marsilius, two learned Papists, who vtterly disallow this exposition of the Iesuites, and thinke this text proueth not the Supremacy.

24 The last part of my answer is, that although it were granted the texts alledged pertaine to Peter alone, and con­taine the Primacy in question, yet can the Pope reape no bene­fit thereby, because we deny him to be Saint Peters successour: the which point seeing the Iesuite hath onely assumed and not proued, therefore neither will I touch it any further here, but referre my selfe ouer to the 29. Digression, where the rea­der shall plainely see vpon what silly grounds the Popes suc­cession is beleeued; the which notwithstanding is a point of such consequence, that if it be not throughly proued, all Po­pery will be void and without foundation at the first sight: in that all arguments made for it, of what sort soeuer, are at the last resolued into the Popes authoritie, and this authoritie is confessed to depend vpon his succeeding Peter, as vpon the be­ginning [Page 185] and foundation thereof.

25 Thus we see the vnitie of Papists is auouched vpon grounds meerely false, the Pope neither succeeding Peter, nor Peter being aboue the other Apostles in infalliblenesse of faith, or power of gouernment. All the Iesuites conclusions there­fore, that the Church hath alway submitted her selfe to the Popes definitiue sentence, that the Pope cānot erre, that it is his office to direct all good Catholickes, that the Church should erre, yea be bound to erre, if he might fall into error: I say these and the like conclusions scattered all ouer his discourse, are va­nitie, for the disproofe whereof the euent of things, and expe­rience of all ages is sufficient without any more ado; which giue plentifull testimony that he is neither free from error, not receiued as supreme iudge, nor admitted as the head of vnity: but contrariwise in all ages he hath bene detected of error, yea resisted, iudged, condemned, and deposed for heresie. The discourse whereof I put ouer to the Digressions following, that the reader may haue some light concerning this matter.

Digression 27. Shewing that the Church Primitiue acknowled­ged not the Popes Primacy.

26 This I will demonstrate onely by foure experiences of those times. First, that whereas there were foure or fiue Patri­arks, among whō, for the better gouernment, all the Churches of the world were deuided: the other three were made equall, by the Church-gouernment and practise of that time, with the Patriarke of Rome, in all things touching iurisdiction; and he restrained within certaine bounds, beyond the which he might not go. And so others had allowed thē as ample autho­tie in their circuits, as he had in his. This appeareth by the ex­presse decrees of sixe Councels, the first is the first generall Councell of Nice holden, ann. 325. wherin were 318. Bishops.Can. 6. The words are these, Let the ancient customes continue in force, that are in Aegypt, Lybia, and Pentapolis; that the Bishop of A­lexandria [Page 186] haue the gouernment of all these, forsomuch as the Bishop of Rome also hath the like custome: and so likewise throughout An­tioch; and in the other Prouinces let the Churches haue their pre­rogatiues vpholden them. Where we see the Councell intending to confirme the preeminence of Alexandria, against the Arri­ans that began to vexe it, maketh the Popes gouernment in his ProuinceEx cius forma quod Alexan­drinae Ecclesiae tribuerit, parti­culariter sum­psit exemplum. Epist. Nicol. ad Michael. the forme of that gouernment which should be in the Prouince of Alexandria, Which sheweth that the Popes go­uernment reached but to his owne Prouince. For had it stret­ched it selfe all ouer the world, then would it haue bene no forme for Alexandria, which was to abide in one Prouince and no more. Besides, the Councel saying the Bishop of Rome hath the like custome, sheweth plainly he of Al [...]xandria was to be equall with him, else it could not be the like. For there is noParilis mos est. paritie betweene an vniuersall Bishop and a prouinciall The second and third, are the first generall Councels, ofCan. 2. & 3. Constan­tinople ann. 381. of 150. Bishops, and ofCap 8. sen­tent. super pe­tit. Cyprio. Ephesus ann. 431. of 200. Bishops: in both which the prouinces of the world are di­stinguished, and Patriarks restrained to their own circuits, and he of Constantinople by name is made equall with the Pope in all Ecclesiasticall matters whatsoeuer. All the difference was, that he of Rome had the chiefe honour,Consistebat hic honor in hoc, videlicet quod ad locum in sedendo pri­mo post Rom. pontificem, & in, responsioni­bus h [...]be [...]et secundam vocē, & in subscrip­tionibus Tur­recrem. d. 22. Constantino­polita. which consisted not in iurisdiction, but sitting in the first place, and such like titles. The fourth is the Councell of Chalcedon, an. 451, wher­in were 630. Bishops, the words wherof are these:Act. 16. Following the decrees and rules of the holy fathers, and of those 150. Bishops, as­sembled vnder Theodosius the elder of blessed memorie, in the royal citie of Constantinople, and acknowledging the same, we also decree and ordaine the same things concerning the priueledges of the said Church of Constantinople, which is new Rome. For our fathers gaue the priuiledges to the seat of elder Rome, because that citie had the Empire: and the 150. Bishops, moued with the same intent gaue the same priueledges to the most sacred throne of new Rome: thinking it reason the citie which is honoured with the Empire and Senate, should also haue equall priuiledges with elder Rome, and in eccle­siasticall matters be aduanced alike with her, being the next vnto her. The fift is another Councell of Constantinople, ann. 686. [Page 187] where were 280. Bishops:Sext. Syn. in Trull. Can. 36. who renewed and confirmed the former decree of Chalcedon, repeating it in a manner verba­tim, as that had renewed and explaned the former Councels of Nice and Constantinople. Whereby it expresly appeareth, that Constantinople had as much authoritie in Church mat­ters as Rome, and that Rome first obtained the primacy of ho­nour by reason it was the Imperiall Citie, and this was the meaning of the first Nicen and Constantinopolitan Councels: this the fathers would not haue said and done, if they had thought Christ himselfe had giuen the Pope the Supremacy questioned. WhereuponConcord l. l. c. 13. Cusanus thinketh, that what of right belongeth to him, was giuen him by the Church: and MarsiliusDefens. part. 2. c. 18. writeth, That he hath no power ouer other Bishops and Churches, either by God, or mans law, but such as was giuen him, either abso­lutely or for a time, by the Nicen Councell. The Sixt is the Coun­cell of Carthage, ann. 418. of 217. Bishops.c. 92. & 105. In this Councell, when Sozimus the Bishop of Rome had claimed a right to re­ceiue appeales from all parts of the world, and pretended a certaine canon of the Nicen Councell that should giue it him: the Bishops thereof, by the space of foure yeares, debated the matter, against him and Boniface, and Celestin his succes­sours, and hauing searched the originall copyes of the Nicen Councell whereby the vntruth of his claime was discouered, they wrote sharply to him that he should not meddle with the people of their prouinces, nor admit into his fellowship, such as they had excommunicated; telling him that he had nothing to do in their causes, either to bring them to Rome, or to send Legates to heare them at home: for this were against the Ni­cen Councell. The euidence of this Councell is such against the Supremacy, that no art of our aduersaries can auoid it, and therefore they are driuen to vse such shifts for the answering thereof as it is pitie to see, and I dare say, griefe to themselues to be forced to them.

27 The second experience to be obserued is touching ap­peales: for the Church did alway constantly forbid the Bi­shops of Rome medling with mē, or their appeals to him, that were not of the Romane Patriarchy. This is cleare by the [Page 188] practise of the sixt Councell of Carthage before mentioned, the fathers whereof, among many other things,C. 105. Ep. conc. ad Celest write thus to Celestine: The fathers of Nice did wisely see that all businesse should be determined in the places where they began, and that the holy Ghost wonted not to be wanting to assist the Priests of Christ both in seeing and holding the right: specially seeing it was free for euery man, if he misliked the iudgement of the arbitratours, to ap­peale to a Coūcell either prouinciall or generall. Where this is to be marked, that by the Church-gouernment of that time, a Coun­cell was the last and highest iudge of all controuersies arising. And before this, when certaine persons, being iudged in Af­fricke, had fled to the Pope for reliefe, marke what CyprianLib. 1 Ep. 3. writeth to him: Seeing it is rightly and iustly decreed vnto vs al, that euery mans cause should be heard where the fault was commit­ted, and euery Pastor hath a portion of the flocke committed to him, which he must gouern as he wil giue account of his deed to the Lord, it behooueth truly such as are vnder our gouernment, not to runne vp and downe, and, by their cunning rashnesse, to breake the con­cord of Bishops: but there to follow the cause where the accusers and witnesses be: vnlesse peraduenture a few desperate and gracelesse persons thinke the authoritie of the Bishops in Affricke, that haue iudged thē, to be lesse. This which Cyprian saith was afterward decreed in Councels both general and prouincial, which could not haue bene, if the Pope had bene supreme iudge of all the Church, and head of the vnity thereof: nay Cyprian saith,Oportet vti (que) eos quibus prae sumus non cir­cūcursare, nec Episcoporum concordiā co­haerentem sua temeritate col lidere. The vnitie of Bishops is broken when men runne from their owne to the Bishop of Rome. The eight generall Councell, holden at Con­stantinople hath thisCan. 26. decree: The order of appealing shall be this, that he which thinketh himselfe wronged by his owne Bishop, may appeale to his Metropolitan, who shall call the matter before him. But if Bishops thinke they are wronged by their Metropolitan, be it lawfull for them to appeale to the Patriarke, who shall end the strife; that in no case a Metropolitan haue any power ouer his neigh­bour Metropolitan, or a Bishop ouer his neighbour Bishop. The like was decreed long before by the Councell of Chalcedon,Cap. 9. which expresly maketh the Patriarke of Constantinople the last and highest iudge, vnder the Councell, for all matters fal­ling [Page 189] out in Greece AndC 22. the Councell of Mileu [...] excommuni­cateth all that would appeale to places out of Affricke. Where then was the Popes supreme authoritie in these daies, when the Councels and discipline thus hemmed men in, that they should not come at him? This some Papists see well enough and con­fesse. CusanusConcord. l. 2. c. 13. saith, The Pope hath it not from the Church-rule, that he may hurt the iurisdiction of other Bishops, because this were to disturbe order. Therfore we do not reade that the ancient Popes euer put themselues into such matters: and peraduenture it would not haue bene suffered. For the Councell of Affricke, whereto S. Austin subscribed, allowed no appeale from the Synode to the Pope, because it was not found allowed in the Church canons, but contra­riwise the Nicen Councell decreed that a Synode should end euery cause where it was begun.

28 The third experience is, that he had no authoritie o­uer generall Councels, either of his owne power to call them, or being called to be sole president, or hauing decreed any thing, to iudge, or rule, or countermand them: all which he now vseth, but then did none of thē. For first the power of as­sembling Councels was in temporall magistrates: soL. 5. hist. pr [...] ­oem. saith So­crates, When once the Emperours beg [...]n to be Chrstians, from that time forward the Church affaires depended vpon thē, and the grea­test Councels were assembled, and so still are, at their appointment. And this appeareth to be true by going through the particu­lars. For let all the ancient Councels be read, and there is not one of them, but the very Actes and Titles thereof will shew the Prince called it: which is so true that Pighius a learned Pa­pistHier. l 6. c. 1. writeth, The assembling of generall Councels was the inuen­tion of Constantine. The first general Councell was that of Nice,Gelas. Cyzic. pag. 67. Euseb. vit. Const. l. 3. c. 6. Theod. l. 1. c. 7. Sozom. l. 1. c. 17. Nicet. the­sau. l. 5. c. 5. assembled by the authoritie of Constantine the great. The second was at Constantinople,Sozo. l. 7. c. 7. Theod. l. 5. c. 7. Zon. to. 3. p. 30. called by Theodosius the elder. The third was at Ephesus,Concil. Eph. graec. Euagr. l. 1. c. 3. called by Theodosius the yon­ger. The fourth was at Chalcedon,Concil. Cale. act 1. Zon. tom. 3. pag. 39. called by Valentinian and Martian. The fift was at Constantinople,Niceph. l. 17. c. 27. called by Iustinian. The sixt was againe at Constantinople,Conc. gen. 6. Act. 1. called by Constanti­nus Pogonatus. The seuenth, as the Papists reckon it, was at Nice,Zon. tom 3. p. 95. Sigon. de regn. Ital. l. 4. called by the Empresse Irene. The eight was againe at [Page 190] Constantinople,Zon. tom. 3. pag. 134. Sigon. ibid. l. 5. called by Basilius Macedo. The Councell of Sardica wasTheod. l. 4. c. 4 called by Constantius: the Councell of Syr­mium, against Photinus,Socr. l. 2 c. 29. Sozo. l. 4. c. 6. by Constantine the great. The Coū ­cels ofSocr l 2 c. 36. Millan,Socr. l. 2. c. 37 Ariminum, andCarol. de i­mag. Sigon de Reg. Ital. an 794. Frankford, all assembled by the Emperours. More particulars may be giuen, but these are enow: andEp. 9.23.24.26 the earnest suite that Leo maketh to the Emperor and Empresse both, in his time, for a Councell to be holden in Italy, which yet he could not obtain, maketh it out of question, that al power of assembling councels was in the Emperor. Yea the point is so cleare, thatAen. Sylu. de Gest. conc. Bas. l. 1. Cusan. conc. l. 2 c 2. Marsil. def. part. 2 c. 21. many Papists deny it not: andFr. Victo. re­lect. 4. p. 162. some hold, that at this day in certaine cases a generall Councell may be called against the Popes mind, whether he will or no.

29 Next, he was president in no Councell of a long time, and when he was, yet others were presidents as well as he, the said office importing no such command ouer the Councell as now the Pope vsurpeth; the which Duarenus a learned Papist confessethDe sacris eccl. benef. & minist. p. 39. saying, The office was no more but to call the rest to­gether, and to speake vnto them concerning the matters to be han­dled, as the speaker in the Parliament calleth the assembly, &c. but hath no power ouer them; yea the power of determining is in the court it selfe, which may also command him. Thus was it in times past, saith he, but now I know not how it cometh to passe, that the chiefest gouernment ouer all Christians is giuen to him alone, that he becometh free, after the manner of Emperours, from all Lawes and Councell decrees. The which speech of this our aduersary is to be noted, because the Iesuit would make you beleeue, all Catholike men haue euermore receiued him, from Christs own hands, as the supreme iudge of all, and the refusing of his will were the violating of the Churches vnitie. But that which I haue said is easily confirmed: for in the Nicen Councell Ho­sius the Bishop of Corduba, Macarius the Patriarke of Ierusa­lem, and Eustathius the Patriark of Antioch,Athan. Ep. ad Solit. Nicet. the saur. l. 5. c. 6. were presidents; if not the Emperor himself also with thē: forGelas Cyzic. Act. conc. Nic. c. 8 Socrat. l. 1. p. 174 gr. the story saith, That out of his chaire he vsed speeches of exhortations to the Bi­shops, perswading them to concord, and when many things were pro­pounded on both sides, and much controuersie in the beginning arose, the Emperour heard them all with patience, and leisurely receiued [Page 191] that they said, by course he entertained the words of both sides, qui­etly reconciling them in their iarres, and mildly speaking to euery one: and as for the Pope, he onely sent two priests, to [...]. Theodor. l. 1. c. 7. assent to the things concluded, not to be Presidents in the Councell, it being folly to thinke that simple priests should be Presidents ouer Patriarks and Bishops. In the second generall Councell holden at Constantinople, the case is cleare: forBell. de conc. c. 19. the Iesuite [...] confesse the Pope was there neither in person, nor by his Le­gates, but Nectarius the Patriarke was President. In the first Councell of Ephesus,Conc. Eph. [...]c Cōme­lin. Scrip [...] ad. Th [...]od. & Va­lentin. Cyril and Memnon were Presidents.Concil. Calc. act. 1. Euagr. l. 1. c 10. In the second, Dioscorus, put in by the Emperour.Concil. Sard. Theod. l. 3. c. 12 In the Sardican Councell, Hosius the Bishop of Corduba, and Pro­togenes the Bishop of Sardice. I would reckon vp more par­ticulars but that it is needlesse, because the Presidentship was not a matter of power to rule the Councel, or to conclude mat­ters after his owne minde, though the Councell were against him: but, as I touched euen now, out of Duarenus, of honor and order onely, to haue the first place, to propose things, to gather voices, to giue direction, to publish the Councels definitiue sentence: and therefore it concludeth no primacy for him that had it.

30 Thirdly, he was not reputed to be aboue Councels to ouer-rule and checke them, as now he claimeth, but contrari­wise they iudged and commanded him, as appeareth in the practise of the Councel of Chalcedon against Leo, of Sinuessa against Marcellinus, of the sixt seuenth, & eight, generall coun­cels against Honorius: whereof I shall speake more particu­larlyDigress. hereafter. And I assure my selfe, the most Papists beleeue this to be true, because they defend that a Councell is aboue the Pope: which they would neuer do, but that they cānot de­ny, that so it was in ancient times. CusanusConcord. l. 2. c. 34. saith, A generall Councell of the Catholicke Church, in all matters is of highest po­wer, euen aboue the Pope himselfe. C. 20. And it is manifest that Pope Leo, in certaine points, would not receiue the constitutions of the Chalcedon Councell, but alway disclaimed them; and some other Popes after him, and yet the decreee of the Councell wa [...] of force. PanormitanDe Elect. & electi. pot. c. Significasti. saith, In things touching faith, a Councell is aboue [Page 192] the Pope, so that he cannot dispose of things against the determina­tion of a Councell; hence it is that a Councell may condemne the Pope for heresie. For in things concerning faith, the saying euen of one priuate man is to be preferred before the Popes iudgement, if he haue better reasons & authorities of the old and new Testamēt. Vi­ctoriaRelect. 4. de potest. Papae. prop 8. saith, that Caietan holdeth the Pope may lawfully disanull the decrees neither of generall nor prouinciall Councels, nor yet di­spense against them but vpon good reason; and that the decrees of a Councell binde the Pope in conscience: and in this point he is to be beleeued. Yea BellarmineDe Concil. l. 2. c. 14. confesseth, that Alliaco and Cusa­nus Cardinals, Gerson, Almain, Antoninus, Tostatus, and ma­ny others, hold that a Councell is aboue the Pope: yea the Councels ofConstant. Sess. 4. 5. Constance andBas. Sess. 2. Basil decreed, that he should o­bey the Councell in all things pertaining to faith, and reformation of the Church. And that which cometh yet closer to the cause, a generall Councell hath reuoked things decred by the Pope in a lawfull Synode: whereofConcord. l. 2. [...]. 13. Cusanus giueth an example in the Councell of Chalcedon, that examined Leo his proceedings against Dioscorus. Vpon all which euidence I dare be bold to say, it is manifestly false that the Iesuite affirmeth: All Catholicke men haue alway acknowledged the Popes determination to be Gods ordinance for the maintaining of vnitie: and if I, and all Protestants should hold our peace, yet the Iesuits owne fellowes would blabbe it out: forCap. 12 Cusanus saith, The Bishop of Rome, by custome of mens obedience toward him, hath gotten farre beyond the bounds of the ancient obseruatiōs: andPart. 2. c. 18. Marsilius saith, That vnlawfully and against the minde both of diuine and humane reasons, he assumeth to himselfe this fulnesse of power, both ouer Prince and community, and any singular power.

31 The last obseruation is the proceeding of Gregory the first, a Pope, in the later end of the 500. yeare, against the Patriarke of Constantinople: which was this.Sabel. E [...]nea. 8. l. 5. Platin. in Greg. Sigon. de regn. Ital. l. 1. an. 595. He, the Patri­arke, assembled a Synode, wherein he was desirous to make himself the vniuersall Bishop ouer all, as the Pope now concei­teth himselfe; and to this purpose he also laboured the Empe­rour Maurice to helpe the matter forward, who writing to Gregory, commanded him to obey the Patriark. But Gregory [Page 193] withstood him, and by many letters both to the Emperour and him, sheweth that no man might be a vniuersall Bishop ouer the rest, detesting the name, and calling it vaine, proud, profane, blasphemous, mischieuous, Antichristian, against the commaunde­ments of God and decrees of the councels, and finally saith, he is a follower of Satan, and forerunne. of Antichrist that assumeth it. See l. 4. ep. 32 34. 38. 39. His writings are full of this discourse, whereby it appeareth plainly, he then had no such iurisdiction as now the Pope vsurpeth, but detested it, not onely in Iohn of Constantinople, but euen in himselfe, and calleth the name containing it, a proud title, and biddeth it be packing, D. 99. Ecce in. when one in his letter stiled him with it: asIb. Primae se­dis. the Councell of Affricke long before had decreed, that not the Romane Bishop himselfe should be called vniuersall. Notwith­standing about seuen yeares after, Boniface the third of that name, preuailed against the Patriarke by the friendship of the next Emperour, which by a foule peece of seruice he purcha­sed, and obtained that himselfe which the Patriarke had stri­uen for: and so this title, with some part of the iurisdiction, was first visibly brought into the sea of Rome, asDuaren. de sacris eccl. mi­nist. l. 1 c. 10. Otho Frising. chro. l. 5. c. 8. Paul. Diacon. de gest. Longo. l. 4. c. 11. Sabell. Ennead. 8. l. 6. Rhegi. chro. l. 1. Anast. Biblioth. Luitprand. Al­bo Floriac. Pla­tina in Bonif. 3. Marian. Scot. an. 608. Martin Polon. an. 607. Vrsperg. in Phoca. Nau­cler gener. 21. in Bonif. 3. all Historiogra­phers with one consent haue left written in these words: Boni­face with great ado obtained of the Emperour Phocas that he might be made the vniuersall Bishop of the world: the which authoritie his successors not onely held fast euen with their teeth, but also won­derfully increased. The Reader, by all this that I haue touched, may soone discerne the Popes moderne authoritie, exercised among his owne, and claimed ouer all, to be swolne farre big­ger then it was in ancient times. But after swelling cometh bur­sting, whereof I reade his followers beware in time.

Digression. 28. Shewing that the Pope is not of infallible iudge­ment, but may erre and fall into heresie, as any other man may.

32 This point is certaine enough to vs, who haue cast off both him and his teaching, for no other cause but this, that we are assured he is Antichrist, and his faith heresie. But it may be shewed in another sort also, that the Papists themselues may [Page 194] not denie it, by making demōstration of his errors in such cases as they allow to be the truth. Which they skilfully foreseeing, haue lately inuented the distinction vsed here by the Iesuite, that he may fall into heresie, but he cannot teach it è cathedra, that is, by way of definition to offer it the vniuersall Church: he may erre in his owne person, but not as Pope to define and teach error. The which is a sensles & ridiculous shift, though the desperatenesse of their cause haue put them to it. For they think their Pope to be a publick person, and his whole office to teach the Church; wherupon his priuate errors, as they cal them, can­not but go with him into the chaire and Consistory. For he that erreth in iudgement, must of necessitie erre also in his determi­nations, because no man can determine otherwise then he thinketh. Neither is it likely that God will put him in trust with the faith of his Church, that cannot guide his own. For the rule must not only make straight that which is crooked, but be straight it selfe. Therefore if the Popes faith cannot direct him­selfe, much lesse shall it be able to preserue others. Besides,Tom. 2. de sign. eccl. l. 18. c. vlt. Bozius saith, He may be an hereticke, yea write, teach, and preach heresie. Which is all one as if he had said, he may erre iudicially è cathedra: because these three, writing, teaching or preaching are iudicial exercises of the chaire, directed and reaching them­selues to the Church for this speciall end to informe men. A­gaine, they haue erred in Church canons, dispensations, De­cretals, and matters defined by them in Councels: therefore they haue erred è cathedra. The consequence is proued,D. 19. in Ca­nonicis. Et si Romanorum. be­cause all these tend to the teaching of the Church, and are the meanes whereby he publisheth his iudgement. Of his dispen­sations Franciscus VictoriaRelect. 4. nu. 6 saith, The Pope in dispensing against the decrees of Councels and former Popes, may erre and grieuously sinne. Would it were so that we might doubt of this conclusion: but we see dayly such large and dissolute dispensations proceed from the court of Rome, to the ruine of small and great, that the world is not able to beare them. Thus Pius QuartusSess. 8. can. 3. sub Pio 4. decreed at Trent, that it should be lawful for him to allow those degrees to marry to­gether, which God in Leuiticus had forbidden, and to forbid those which God had allowed. This was an hereticall decree [Page 195] è cathedra; and according to it diuers Popes haue taught their people to marrie against the faith.Sum. Angel. verbo Papa. nu. 1. Martin the fift allowed one to marry his owne sister germaine. Another allowed K. Henrie the eight to marrie his brothers wife.Osor. de gest. Eman. l. 2. A third taught Emanuel the King of Portugall to marry two sisters. Touching decrees,Alphon. adue. heres. l. 1. c. 4. Celestin ordained, for example, the mariage to be void when either of the parties fall into heresie.Sigeber. chro. an. 768. & 902. Sigon. de Reg. Ital. l. 6. an. 896. Baron. tom. 10. an. 897. nu. 6. Stephen the sixt decreed in a Councell, that such as were ordained Bishops by Formo­sus his predecessor, were not ordained lawfully, because For­mosus was an euill man. This is plaine Donatisme.De consecr. d. 4. A quodam. Pope Ni­colas decreed, that to baptize onely in the name of Christ is good baptisme, contrary to the decrees ofIbid. Hi vero. Gregorie andIb. Multi sunt. Pelagius.32. q. 7. Quod proposuisti. Pope Gregorie decreed, that a man might take another wife, in case his wife were so diseased that she could not yeeld him the debt of mariage: the whichIb. §. Sed il­lud. Ambr. saith Gratian is altogether contrary both to the sacred Canons, and to the doctrine of the Apostles and Euangelists. But what need we be curious in reckoning vp instances, when it is a thing gran­ted,D. 4. Si Papa. that he may be found negligent of his owne and his brethrens saluation, drawing innumerable people by troupes with himselfe to be damned in hell. For doth not he erre perniciously enough, that may thereby damne himselfe and others? or were it possi­ble he should do thus, if Christ had priuiledged him, as the Pa­pists fancie?

33 Moreouer, it is granted by the Papists themselues that he may erre in faith, not in manners or opinions onely. For Oc­chamQ. 1 de potes. sum. Pont. c. 9. saith and sheweth, that many things are contained in the Decretals which sauour of heresie. And Almaine,Qu. in Vesper. that the power of not erring in the faith, is not alway in the Pope. And I haue she­wed out of Bozius, that he may write and preach heresie: and he­resie is in matter of faith: whereupon it followeth, that his iudgement cannot be infallible when he cometh to proceed in determining, because the true faith wherein he erreth, is it that should rectifie the determination. The which consequenceRelect. cont. 3 q. 4. concl. 4. arg. 4. Doctor Stapleton granteth, yeelding that if he erre in faith, the whole Church also should with him be led into error, and so the vnitie of faith should be vncertaine. But granting this, he [Page 196] denieth that he can erre in faith, which is contrary to that which all others confesse, and dayly experience demon­strateth.

34 The last reason to shew he may erre euen when he teacheth the Church, is this, that there may be diuers instances giuen when the Church refused to heare him, yea cast him out, and deposed him as an hereticke; which was needlesse if there had not bin a purpose in him to seduce the Church, and dan­ger lest his teaching should haue done it. This argument fowly troubleth our aduersaries, and therefore they would faine out­face it, by saluing such Popes as are touched, from heresie. But all in vaine, for what saith4. d. 18. pro. 25 co [...]ol. 2. Ouandus? The which Popes though some Catholikes would faine cleare, yet should they not denie as they do, that they were heretickes, seeing the Pope may erre, at least as a priuate man. ThusConc. Sinues. apud Baron. an. 303. nu. 89. Car­ranz in Mar­cellin. Marcellinus committed idolatry, and offered sacrifice to Iupiter, Saturn, Hercules, & the Pagan gods, and was thereupon examined, iudged and condemned by a Councell of 300. Bishops. The which storieTom. 2. an 302 nu. 102. Baronius con­fesseth, was from the beginning beleeued with a generall consent, and kept in the auncient martyrologues and breuiaries of the Ro­mane Church. Athan. ep. ad Solita. Fascic. temp an. 353. Baron. tom 3. an. 357. n. 43.44 Liberius that was Pope about the yeare 350. fell into Arianisme, subscribing to the vniust condemnation of Athanasius, whereupon Athanasius fell from his communitie, and himselfe as an obstinate hereticke was deposed and cast out of the Church.Anast. Bibliot. in Leone 2. Ni­lus de pri [...]at. pag. 23. Honorius the first, that was Pope in the yeare 626. was a Monothelite hereticke, holding that Christ had but one will, and so withall but one nature: for the which the Church condemned him inSynod. 6. act. 4.12.13. Synod. 7. act. vlt. Synod 8. act 7. three generall Councels.See D Reyn. apolog. thes. nu. 39 & inde. It is a world to see how the Papists striue to cleare this matter, and cannot; though they blush not in his defence to discredite all antiquitie, yea to flie one in the face of another. As PighiusHier. l. 4. c. 8. hauing taken great paines to discredite the storie,Pigh. diatrib. in ep. ad lect. a certaine learned man wished him to recant:Diatrib. de act. 6. Syn. whereupon he setteth a­fresh vpon the matter; but CanusLoc. lib. 6. c. vlt. asketh, How can Pighius cleare him whom Psellus, Tharasius, Theodorus with his Councel at Ierusalem, Epiphanius, and Pope Adrian affirme to haue bene an hereticke? ButAn. 681. nu. 31. Baronius turneth vpon Canus againe, and [Page 197] Quem volu­issem sensibus potiùs Canum quàm nomine, totus praeceps in ferenda de re tanta sententia. descanting vpon his name, shaketh him off as if he had bene a Protestant: that I might a little by the way note the vnitie of Papists, euen there where it were most conuenient they should agree.

35 And of late dayes, when they began first to broach this conceit of the Popes infallible iudgement, it pleased God to check that fond opinion, & by sensible exāples of some present Popes, to teach them the vanitie thereof; that if reason could not perswade them, yet experience should conuince them: or if they would beleeue none that had written, he might be an hereticke, yet they should see it with their owne eyes, and then let them hold him the rule of faith at their perill.Theod. Nic­mens. de schism l. 3 c. 44. pag. 91. Antonin. sum. hist. part. 3. tit. 22. c 5. § 3. For in the yeare 1408. in the Councell of Pisa, consisting of a thousand Diuines and Lawyers, they were faine to depose two Popes at once, Gregory the 12. and Bennet the 13: the tenour of which depriuation calleth them notorious schismaticks, obstinate maintainers of schisme, heretickes departed from the faith, scanda­lizing the whole Church, vnworthy the Papacie, cut off from the Church. And whereas Bennet continued Pope still for all this,Conci. Const. sess. 37. Anton. vbi supra. c. 6. § 2. a second Councel holden at Constance deposed him againe, and declared that he had no right to the Papacie, commaunding all men to esteeme him as an hereticke and schismaticke. Sess. 11. & 12. The same Councell deposed also another Pope, Iohn 23, where it was proued against him, that he held and defended as his iudgement, that there is no eternall life, nor immortalitie of the soule, nor resur­rection of the dead. Sess. 34. A while after, the Councell of Basill depo­sed Eugenius the fourth, declaring him to be a rebell against the sacred Canons, a notorious disturber and scandalizer of the peace and vnitie of the Church, a simonist, a periured wretch, incorrigi­ble, a schismaticke, an obstinate hereticke. Thus we see their owne selues in expresse termes lay to the Popes charge schisme, heresie, scandall, breach of the Churches vnitie; and for that cause depose him, & refuse to obey him: and yet another while they will defend he cannot erre, Christ hath giuen him infalli­blenesse of iudgement, and supremacy ouer all men, all that wil be counted true Catholickes must submit themselues to him, and the Protestants can haue no vnitie, because they acknow­ledge [Page 198] not his authoritie.

Digression. 29. Declaring that the Pope is not Saint Peters suc­cessor.

36 This point is properly proued by shewing the diffe­rence between the Pope and Saint Peters faith. For if the Pope be departed from that which Saint Peter taught, then it will plainly appeare he is not his successor, because true succession standeth in holding the same faith. But I will not go this way to worke now, because I haue touched it particularly inDigr. 22.23. other places, and handle it generally throughout this booke: and all our writings and doctrine, and disputations tend to nothing else but to shew it.

37 Next, it is proued by this, that, as IeromeAd Euagr. saith, andD. 21. in Nouo the Popes owne canons graunt, All Bishops succeed the A­postles. For if all the Apostles were equall, and all Bishops suc­ceed them; then what singular matter is there in the Bishop of Romes succession, more then in the succession of others? Or why should he be called Saint Peters successor more then o­thers? For, as MarsiliusDefen part. 2. c. 16. noteth, They are all successors which in life and conuersation resemble them, as Mat. 12. vlt. Christ said, They are my mother and my brethren which do the will of my father. Besides, if he were Saint Peters successor, all the priuiledges giuen by Christ to Peter, must be deriued to him; as to preach the Gos­pell, which some Popes haue not bene able to do, and few of late will take the paines to do: to worke miracles, to be free from heresie, to hold perfect the loue of Christ, to indite Scrip­ture: which I thinke the Iesuite himselfe will not attribute to the Pope.

38 But omitting these and such like reasons, the princi­pal thing I now desire to shew, is, that as loud as the Papists are with the Popes succession, and although the triall of all papi­strie depend vpon it, yet is it but a humane constitution; not onely because there is no word in the Scripture that saith, the Bishop of Rome shall succeed Peter, but also for that we [Page 199] no where find that euer Peter made choise of him, or any other. I say we find neither of these in the Scripture; but the most re­solute Papists, and such as eagerliest handle this matter,Caiet. de diuin instit. Pontific. c. 13 § Ad hu­ius. Bellar. de Pont. l. 2. c. 12. say, The Popes succeeding Peter, in as much as he is Bishop of Rome, had the beginning from Peters fact, and not from Christs institutiō: which fact was, that he made his seate at Rome, and th [...]re died, and so it cometh about, that the Romane Bishop succeedeth him: and Caietan addeth, that not his death simply gaue the succes­sion to Rome, but because he died there by Christs special appoint­ment: which last point he andQu. Vesper. art. 3. Cameracensis proue by a story that telleth how P [...]ter by reason of persecution being minded to forsake Rome, as he was goi [...]g Christ met him: to whom Peter said, Lord whither goest thou? and C [...]rist answered. I go to Rome, there to be crucified: thereby adm [...]nishing Peter to returne backe againe, and die at Rome. So the Popes succession dependeth vpon the fact of Peter, and cometh from it: and this fact containeth his being at Rome, his being Bishop of Rome, his dying at Rome, his dying by Christs appointment: but what certainty is there of all this except a few humane stories, which are all subiect to error? especially for that which Ca [...]etane saith gaue the Pope his succession, his returning to Rome by occasion of the vision? The first author whereof isAct. Petri & Pauli. Linus, a foolish booke, censured by [...]o. an. 69. n. 6. & an. 44. n. 45. the Papists themselues for a counterfet; or allowing all the story to be true, yet how doth it appeare that it was Christs and Peters minde by this their fact to warrant the succession, that the Church of God should be bound for euer after to be­leeue and accept it? For seeing they will haue vs all damned, vnlesse we obey their Pope as Saint Peters successor, and by vertue of this succession authorize him ouer all the world in matters touching soule and conscience, this life and the life to come; it is but reason that they make it plaine to vs, that he hath such a succession, which this conceit cannot do, being indeed a very ieast, which I am perswaded themselues beleeue nor. For CameracensisQu. Vesper. art. 3. pag. 380. writeth, that the Papacie and Bishoprick of Rome are two distinct things, and not so necessarily conioyned together, but they may be separated: as for example, if the Pope and a Councell thinke it conuenient, he may leaue the Church of Rome, and couple [Page 200] himselfe to another Church: in which case the Church of Rome should no longer be head, nor haue any soueraigntie ouer Christians. And touching the chusing of the Pope,Fr. Victor. r [...] ­lect. 2. de potes. eccle. nu. 24. they hold the manner thereof to be a humane ordinance, which may be changed: the which were absurd, if Christ by S. Peters deede appropriated the succession to Rome, to alter it againe or change the forme. It is a safe way therefore that AlphonsusDe haeres. l. 1. c. 9 pag. 19. holdeth: Though our faith bind vs to bele [...]ue the true successor of Peter is the chiefe Pa­stor of the vniuersall Church; yet are we not by the same faith tyed to beleeue that Leo or Clemens (this or that Pope for example) is the true successor of Peter. For thus a man may shake off the Pope when he will, by picking a quarell to the succession. But the Popes best course were, seeing the succession is so doubtfull, to stile himselfe no longer Peters successor, but Peter himself, and in his name to send out his Buls and decrees, as Pope Stephen did, when he sent to Pipin for aide against Astulphus, and the Lombards besieging Rome:Caes. Baron. an. 755. nu. [...]17. thus he writeth: Peter called an Apostle of Iesu Christ, to you most excellent men, Pipin, Charles and Charlemaine, three Kings, and to all Bishops, Abbots, Priests, Monks, Dukes, Earles and Generals, &c. I Peter the Apostle, cal­led by Christ, and ordained to be the enlightener of all the world, to whom he committed his sheepe, saying, Feed my sheepe: I the Apostle Peter, whose adopted sonnes you are, admonish you, that you presently come and defend this citie from the hands of aduersaries, because the naughtie Lombards afflict and oppresse it. And doubt ye not be­leued, but trust assuredly that I my selfe, as if I stood quicke before you do thus exhort you: yea and with me our Ladie, the mother of God, the virgine Marie commandeth you, and also the thrones, do­minions, and heauenly hoast, with Christs martyrs and confessors, that ye haue compassion on the Romane citie and Church commit­ted to me, and deliuer it, lest my body and my house where it resteth, be defiled by the Lombards; that I Peter the Apostle of God, at the last day may yeeld you mutual defence again, and prepare for you ta­bernacles in heauen. Thus writ the Pope 800. yeares since, stiling himselfe Saint Peter, which customeAn [...] po [...]ible he hath not: Paulus i [...]eut, idemque Petrus, vicem Christi ageus i [...] terris: sa [...]th Baronius spea­king of Paul the present Pope his excomunicating the Venetians. Paraen. ad rem­pub. Vene [...]. if he had not giuen ouer, for I know not what foolish bashfulnesse, possible by this time the world would haue giuen ouer questioning about his suc­cession, [Page 201] and haue taken him for Peter himself. And why not the world beleeue him to be Saint Peter, as well as Papists thinke him Saint Peters successor?

Digression 30. Wherin it is shewed, that the Papists are not agreed among themselues to this day, how Peters supposed Primacy is proued, or what it containeth: but they are vncertaine in expounding the maine texts of Scripture whereupon they build it.

39 I was desirous a litle to diuert into this matter, because the common sort of Papists, hauing greater fancy to the conceit, then other knowledge of it, or skill to discerne it, thinke their learned men proue it more then authentical­ly: the rumour and common impression, whereunto the vulgar was alway subiect, hauing indeede preuailed with them, and carried them away into this conceit: accor­ding toHierom. ad Nepot. the saying of Nazianzen, the rude vulgar wonder at that they vnderstand not. Whereas I dare be bold to say, there is nothing in all the Scripture more vncertainly ex­pounded then the ordinary texts alledged for Peters suprema­cy: all the learned Papists, both old and new, so staggering and varying one from another, that it is strange to see, and worth the noting.

40 First, we bid them point out the place where Christ gaue it him: whereto Card. Cont.De Sacram. chr. leg. l. 3. p. 103. answereth, That in his iudg­mēt, it was chiefly giuen in the 16. of Mat. when the keyes were gi­uen. ButDe Pontif. l. 1. c. 12. Bellar. &Rhem. annot. Ioh 21.17. Ian­sen. concord [...]c. 148. Eman. Sa. annot. in Ioh. 21.17. others with him deny this, and say, the keyes were not then giuen, but onely promised, and with the keyes the su­premacy: the gift was in the 21. of Ioh, where Christ saith, feed my sheepe. ButVbi supra. p. 104. Contarenus answereth againe, Let not the subtlety of some moue ye that say thus, for they speake more subtlely then truly. If this man say true, that al the iurisdiction Peter had, was giuen him with the keyes, Mat 16. then it is false, that others commonly assume, that the 21, of Ioh. Feed my sheepe, maketh him the chiefe Pastour: but if Bellarmine say true, it followeth [Page 202] thereof, that the keyes and rocke containe no lesse then the seeding of Christs sheepe and lambes: it being folly to thinke the promise should containe any lesse then the perfor­mance.

41 But because the place of Mat. 16. touching the rocke and keyes, is vsed to proue Peters supremacy,Locus valde illustris est, vbi Christus eam authoritatem verbis amplissi­mis D. Pet [...]o promisit. Greg. de Valent tom. 3. p. 185. and boasted to be exceedingly euident for that purpose, we obiect that therein Peter hath no more giuen him then his fellow Apostles, but they are all made equall with him; and we conclude it thus. All that Peter had, was to be the rocke and to receiue the keyes: but this was common to the other Apostles: the Apostles ther­fore receiued as much as Peter. The second proposition, wher­of the question is, is thus proued.Bellarm. de Pont. Rō. l 1. c. 12. §. Verū haec. Communiter enim sequenti sentētia, Quod cun (que) ligaueris &c Intelligitur explicari quid per promiss [...]s cla [...]es sit accipiendum: ideo (que) per cla­ues intelligitur potestas remit­tendi vel reti­nendi peccata. Iansen. Harm. cap 66. All the power of the rocke and keyes is included in binding and loosing, retaining and re­mitting sinnes: but this was giuen all the Apostles in Mat. 18.18. and Ioh. 20.21. All the power of the rocke and keyes ther­fore was cōmon to the other Apostles. Here our aduersaries a­gaine varie among themselues.Ca [...]et. tract. de instit. Pont. c. 5 [...] Ad primū Greg Valent tom 3. p 190 §. Ita (que) intellige­dum. Bann. 22. pag 218. F. One sort of them denying the first proposition, hold that the keyes containe more then binding and loosing, and that Christ thereupon in the 18. of Mat. and 20. of Iohn, gaue not the Apostles the whole power of the keyes. For Caietan saith, that speaking formally and proper­ly, the keyes promised to Peter, are aboue the keyes of order and iu­risdiction, and containe more. But Bellarmine confuteth this,Vbi supra. and saith, It is not true, for is was neuer heard, that there were more keyes in the Church then two, of order and iurisdiction: and so grā ­teth that all the Apostles had as much iurisdiction as Peter, which is our conclusion. With him also consentMarsil def. part. 2. c. 16 Co­uat [...]u [...] relect. tom 1. part. 2. § 9 F. Victo. re [...]e. 2. de potest. ec­cl. Cusan. conc. l. 2. c. 13. Conci. Colon. sub A­dulf. c. Sextum medium. diuers others: whereupon it followeth inuincibly, that albeit it were granted a thousand times that Peter had the Supremacy, yet were it not proued by the text of Mat. 16. because euery tittle contained therein belongeth to all the Apostles indifferently: whereupon it followeth secondly, that neither can it be proued by any o­ther text whatsoeuer: becausePer claues in tellexerimus me [...]aphorice significatam p [...]enatiam ac supremam potestatem gubernandi Ecclesiā Christi. Iansen. concord. cap. 66. jdem. Eman. Sa. annot. Mat. 16.19. Ba­ron. an. 34. n. 205. Ouand. 4. d. 18. pro. 16. Rhem. on Mat. 16.19. Fr. Suar tom. 4. pag. 257. nu. 1. &. 2. the highest authoritie that can be assigned, is contained in the keyes, and the keyes were giuen [Page 203] the other Apostles as well as Peter; whereupon it followeth thirdly, that the Papists by their owne expositions, are debar­red this text in the question of the Supremacie. And when they vse it, themselues know they beguile the ignorant.

42 The common answer is, that albeit the Apostles had the same keyes and power that Peter had, yet was it with a dif­ference, that Peter had it before them, and as their ordinary, but they after him as his Legats and subiects. The which if it be all the difference they can assigne betweene them, let thē deale plainly, and tell vs why they alledge Matth. 16. touching the rocke and keyes, where, by their owne confession, this diffe­rence is not foūd? for they all grant it is proued by the 21. of Io. where Christ saith to Peter, Feed my sheep. But let vs take the answer as it is, and examine it. The parts of it are two. First, that all the Apostles had the same keyes and power that Peter had: the which is true, but some Papists, foreseeing it would disad­uantage the primacy, deny it, as I touched before out of Caie­tan; He neither gaue, nor promised, Tom. 3. disp. 1. qu 1. punc. 7 p. 190. [...]em Baron. tom. 1. an. 34. nu. 2 [...]5. saith Valentianus, the keyes themselues, to the other Apostles, though he gaue them a certaine power to vse them, that they might shut or open heauen by remit­ting or retaining, or, which is the same, by loosing & binding sinnes: but the keyes themselues, that is to say, the full and chiefest power to do this, euery way, were promised and giuen to Peter alone. The second part is, that they had their power after and vnder Peter as his Legates. This is vntrue, for inV. 21. He brea­thed on them say­ing, Receiue the holy Ghost. As my Father sent me, so I send you the 20. of Iohn it is plain, they all had their commission from Christs owne mouth: and PaulGal. 1.1. saith, he is an Apostle, not of men, nor by man, but by Iesus Christ, 2. Cor. 11.5. and that he is not inferior to the very chiefe Apostles. Fr. Victo. re­lect. 2. concl. 3. And al the Apostles might say the same, forMarc. 16.15. he said to all, Go preach the Gospel to euery creature. Therefore in asmuch as they had their commission immediatly from Gods owne mouth, it implyeth a contradiction to say they had it vnder and from Peter. Here it is worth the marking to see what answers they make, and how sweetly they agree.Soto 4. d. 20. q. 1. ar 2. concl. 4. Caiet. de au­thorit Pap. & Concil. c. 3. Do­minic. Bannes. in 22. Tho. q. 1. art. 10. p. 234. §. Alia est senten­tia Caiet. The first sort say they receiued all their authoritie from Christ immediatly, but this was because it pleased him by speciall priuiledge to exempt them. So saith Caietan, Of his grace he gaue thē that power, which by the or­dinary [Page 204] way, they should haue receiued of Peter, so preuenting him, &c. Thē the which they could neuer haue said any thing more madly, first to tell vs, they had their authoritie from Peter, and then at the next word to fall three farthings in a penny, they should haue had it, but by speciall grace they were exempted, which dispensation they shew not neither.

43 The second sort answer, that the Apostles had two of­fices. The first was the Apostleship, the second their Bishoply or Pastorall dignitie. The former they had immediatly of Christ, but the later by and through Peter. VictoriaRelect. 2. nu. 8 saith, Many graue writers are of this minde, asTurrecrem. d. 21. in Nouo. n. 3 & d. 66. Porro. n. 1. & Sum. l. 2. c 54 Paludens. de potest. Eccl. Richard 4. d. 17 art. 3. q. 1. ad 6. Dom. Iacobat. de concil l. 10. art. 7. Staplet. Princ. doctr. l. 6. c. 7. they are indeed: but their fellowes confute them by vertue of the Romane vnitie, as Victoria himself doth,Vbi supra. nu. 9. affirming, They receiued, all the power they had immediatly from Christ, which, he saith, is proued, in that he made them all Apostles, and to the Apostleship belongeth three things, authoritie to gouerne the beleeuers, the faculty of teaching, and the power of miracles: so that it seemeth to him firmely to be said and holden, that all the Apostles had the authoritie of orders and iurisdiction both, immediatly from Christ. And HenriquezSum. Mora. p. 403. & Domin. Ban. vbi supra. saith, There is no likelyhood in their opinion, that say the Apo­stles receiued their iurisdiction of Peter. And so we see the deuice of the Apostles delegacy vnder Peter is altogether vn­certaine.

44 Others propound and order the matter thus, The dif­ference of Peters power from the rest was, that he alone might vse the keyes, but the rest might not without him: De Sign. l. 18 c. 1. saith Bozius.Visib. Monar. l 6. c. 2. San­ders thinketh the other disciples had the same keyes, but it was nei­ther before him, nor together at the same time with him, but after­wards: to teach them that Peter had them by ordinarie right as Prince of all; Se autem ve­lut ex [...]peciali delegatione Christi, & ex­traordinatio iure. but they as it were by Christs speciall delegation and extraordinarily. Tom 3. p. 195. Gregory of Valence laieth the primacy of Peter in two points. First, that he receiued his Apostleship ordi­narily to endure ouer the whole Church, euen in his successours, wheras the other had it by extraordinary priuiledge to be made A­postles ouer all the world and immediatly by Christ [...] differing in the maner of receiuing the Apostleship, and in the largenesse of it being receiued. For Peter had it of Christ, and ouer all the world for euer, [Page 205] which the other had not. Secondly, that he obtained power ouer the Apostles themselues, as their Pastor, to rulec, onfirm, and direct them in their ministery, not as Apostles, for so they were equall, but as the sheepe of Christ subiect to him. VictoriaRelect. 2. de potest. eccl. nu. 11. p. 87. laieth it in foure things. First, that his power was ordinary, theirs extraordinary. Secondly, that his was to continue in the Church, theirs not. Thirdly, that his was ouer them, but theirs neither ouer him nor one another. Fourthly, that theirs was subordinate to his, so that he might ouer­rule it. CaietanDe Autho. Papae & Concil c. 3. §. Et vt Cla­rius. layeth it in fiue things. First, in the maner of giuing it, because he receiued it ordinarily, but they extraordina­rily and of speciall grace. Secondly, in the office it selfe, for he was Christs Vicar generall, Which he pro­ueth merrily by 2. Cor. 5.20. Eph. 6.20. And by their title Apostles, that is sent, be­cause Peter sent them. they but his delegates. Thirdly, in the ob­iect of the power, for he had power ouer all, they neuer a one ouer another. Fourthly, in continuance of time: for his was to last to the worlds end, theirs determined with their life. Fiftly, in the essence of the power: for his was preceptiue, to command them, theirs exe­cutiue to do what he commanded them Bibl. sanct. 1.6. annot. 169. & 171. Senensis laieth it thus: that Peter had a threefold power, one of order, another of Apostle­ship, a third of kingdome or monarchy; wherin alone he excelled all the rest. These men distinguish nicely to finde out somewhat that might tast of the primacy, but the spite is, they are not a­greed which distinction to stand to, and the parts distinguished either differ not, or haue no foundation in the texts alledged by the Iesuite.

45 But that it may appeare what lost labour it is to stand arguing with them about this matter, and all men may plainly see they vphold their religion, not with reason and arguments, but impudency and prodigious impostures deuised to seduce the world: let the Scripture be named whereupon they build the distinctions assigned, and viewed if it yeeld them either certainty or vnitie therin. The 21 of Iohn is said to be it, where Christ biddeth Peter, Feed his sheepe. And let it be one example among fiue hundred, of the wofull and forlorne plight where­in their cause lyeth, assuring all men there is not an article of their faith controuerted, but it lyeth desperatly perplexed with the same vncertainties and contradictions. ForSicut enim quae caeteris A­postolis aequè ac Petro con­tulit, & commu­nia omnibus esse voluit, eui­denter expres­sit: nimirum Luc. 22.19 Mat 28.19 & 18.18. Ioh. 20.22. Luc. 24.45 Ita etiam quae peculiaria voluit esse Pe­tri, apertè signi­ficauit. Mat. 16.18. & Ioh. 21.15 Baronius and others confesse, the 16. of Mat. touching the keyes, containeth [Page 206] as much as it: the which place I haue already shewed belon­geth indifferently to all the Apostles. And Armachanusqq. Armen. l. 11. cap. 14. hol­deth, that all Ecclesiasticall power whatsoeuer, is included in the Apostleship, and was giuen the disciples, Peter and all, in the third of Marke, what time they were made Apostles: that it were the greatest folly in the world, if the prerogatiue of Peter cannot be proued by those places, to thinke it may be holpen by this: and yet this is the hope of most of our aduersaries. But let the place be viewed, and see if there be one word that giueth it. First, they reckon vp diuers circumstances going with the text, to proue that Christ spake to Peter onely: which no man deny­eth. But the speaking to Peter maketh him not chiefe, vnlesse the words spoken signifie that which should be contained in the soueraigntie. Besides, though now he spake to Peter onely, yet all the matter spoken, belonged to the rest as well as to him. Secondly, Christ saith, Simon, louest thou me more then these? Why doth he examine him of his loue more then the rest, but that he intended him more authoritie? I answer, to make him see his fault, who hauing lately vndertooke more then all, euen to die with him though all should forsake him, yet when it came to triall, performed lesse then any, denying him thrise, which none else did. And possible also to let him know his sinne was pardoned,Luc. 7.47. because more is forgiuen to him that loueth more. Thirdly, he not onely examineth him of his loue, but also thereby draweth out of him a feruent confes­sion of it. I answer, this he did also in regard of his former sinne,Isid. Pelusiot. l. 1. Ep. 103. by a threefold confession to heale his threefold deniall, and to assure his fellow disciples of his repentance, and to shew, by his example, how deare the loue of Christ should be to them that meddle with feeding Christs flocke. Fourthly, he biddeth him Feed, and feeding is Ruling with fulnesse of power. I answer, he biddeth him feed his sheepe and lambes, which are the peo­ple, and not the Apostles properly, which proueth that feeding hath no such meaning. Besides, feeding signifieth ruling not euery way, but in such maner as appertaineth to the persons that do feed. And therefore in kings it is to rule with fulnesse of power, but in Pastors with the word and discipline onely, [Page 207] as appeareth by this, that all Bishops and teachers are calledEph 4.11. Pastors, and biddenIer. 3.15 E­zec. 34 Act. 20.28. 1. Pet. 5.1. feede the flocke of Christ, and yet no man thinketh they are made Popes thereby. Lastly Peter is bid­den Feed the sheepe, & the Apostles are a part of Christs sheep, therefore he must feed them. I answer, this is granted, but then feeding signifieth no more but edifying by word and exam­ple: and so as Peter must feed the Apostles, the Apostles must feed him againe, by the same commandement of ChristMarc. 16. that bade them preach the Gospell to euery creature: asGal. 2. Paul fed him at Antioch by reproofe. And whereas some vrge that the sheepe signifie the vniuersall Church, because Christ saith not these are those sheepe in particular, but my sheeepe in gene­rall, and so Peter is set ouer the vniuersall Church: this is but a speculation: for if the Church be strained into so wide a signi­fication, he could not feed it, because he could feed no more then that part which was in his time, or followed after him: wherein the other Apostles fed in community with him, and feeding was not Poping. Thus we see that vnlesse the Papists may be allowed to racke the words of Scripture beyond all compasse of ordinary vnderstanding, and bring to them the sence which they should fetch from them, there is nothing in all the Bible sufficient to vphold any part of that wherein they are so confident.

§. 37. So that this difference may be assigned betweene any sort of here­tickes and the Romane Church, that they are a companie not vnited among themselues, by anie linke which is able to containe and continue them in the vnitie of faith: whereas the Romane Church is as S. Cyprian speaketh, Plebs sacerdoti adunata, & grex pastori suo adhaerens; A people conioyned to their priest, and a flocke cleauing to their chiefe Pastor. Whom whilest it hea­reth, as it is bound to do, it is vnpossible but it should retaine vnitie of faith: Like contrarie according to the saying of the same S. Cyprian, lib. 1. epist. 5. ad Cornel. contra Haeret. Non aliunde haereses obortae sunt aut nata schismata, quàm inde quòd Sacerdoti non obtemperatur, nec vnus in Ecclesia ad tempus sa­cerdos & vnus iudex vice Christi cogitatur. Nor from any other roote haue heresies and schismes sprong vp but from this, that men do not obey the priest of God, neither do they consider, how that in the Church there is one Priest and one iudge for the time in stead of Christ.

The Answer.

1 How well the Romane Church is linked together, I haue said in the former section: and therefore if the Iesuit will assigne a difference betweene it and heretickes (which will be the same that is betweene fish and herrings) he must do it by somthing else then by their vnitie: wherunto Saint Cyprian gi­ueth no testimony in the words alledged, but that it pleased the Iesuite thereby to impose vpon his ignorant reader. For first he speaketh not, in any of both places, concerning the Church of Rome, but of euery part of the Church whersoeuer, & saith, It is a company adhering to their Pastour, &c. Next, by this one Pa­stor and iudge, whereto the Church adhereth, he meaneth not the Bishop of Rome ouer all the world, (for himselfe dissented from him in the cause of appeales and rebaptization) but eue­ry Bishop in his owne circuit. Thirdly, supposing he had con­ceited the Pope, and by these words immediatly meant him, yet what is that to the Pope now, who is degenerate into ano­ther creature then at that time he was? whereby it cometh to passe that many good things might be said of him then, that cannot now, and of his Church then, which since that time are perished.

2 But the truth is, that saying the Church is a people clea­uing to their Priest, he meaneth it not of al Gods Church clea­uing to the Pope, but of euery particular Church obeying their Pastour, according to Saint Pauls admonition,Heb. 13.17. Obey and sub­mit your selues to such as haue the ouersight of you. And the want hereof he saith is the roote of schisme, not the dissenting from the Pope. And this is proued to be his meaning, because inLib. 4. Ep. 9. ad Florent. another Epistle he hath the same words, applying them to himselfe, and complaining thereby that some had vnderhand refused him, and communicated with others. For the Noua­tians at Carthage, in a schisme had made them a Bishop of their owne, and written to the Church of Rome falsly, that he was lawfully elected: the which being against the custome and peace of the Church, moued him to vrge, as you see, the vnitie of one Bishop, and to defend the Church-gouernment of that [Page 209] time,Hiero. com­ment. in Tit c. 1. Chrysost. hom 1 ad Philipp. which was to haue but one Bishop in one citie. Hence pro­ceed his words touching euery Bishop in his owne place, as the Iesuite hath alledged them. Whereby you see how wel he pro­ueth the vnitie of his Church and authoritie of his Pope; euen as well as if a man should make that proper to the Bishop of Rome and his Church, which appertaineth to euery Bishop and euery Church; and expound that of the supremacie, which importeth no more but ordinary gouernment vsed by Pastors in their owne charge. This kinde of disputing is called in­closing of commons.

§. 38. Secondly, the Protestants Church is not holy, because not onely most of their men be euidently more wicked then in old time before their coming, as those can tell that haue seene both, and is confessed by Luther himselfe, who, in Postill. super Euangel. Dom. primae Aduentus, saith thus: Sunt nunc homines magis vindictae cupidi, magis auari, magis ab omni misericor­dia remoti, magis immodesti & indisciplinati, multo (que) deteriores quàm fuerunt in Papatu. Men are now more reuengefull, more couetous, more vnmercifull, more immodest and vnruly, and much worse then when they were Papists. The like testimonie is giuen by Smidelinus, another of their Doctors, Conc. 4. super cap. 21. Lucae, which for breuitie I omit.

The Answer.

1 For answer to this, the Protestants haue two things to say. First, that it is false, their men be more wicked then the Papists in old time were, the which is proued by comparing them to­gether, and let that comparison giue the triall in the next Di­gression. And whereas the Iesuite saith, They can tell that haue seene both, I answer, this is true, and therefore let vs referre our selues to their reports, which by and by shal be set downe. And in the meane time it is probable, the Papists in old time were such as they be now; which if they were, I am contented our liues be layed together and compared. For the present expe­rience that we haue this day in England touching Papists and their conuersations, will acquit vs, though their outrage and confusion be such, and haue wrought vs that sorow, that we can [Page 210] take small pleasure in recounting it. Their treasons against the State, more then mont [...]us, practising the very desolation of the kingdome by strange conspiracies, vnnaturall inuasions, barbarous murders, vnutterable mischiefes, we make account were wickednesse enough to depriue them of the name and re­putation of holinesse: but this is not all, they that liue in these parts among people popishly addicted, liue in the middest of Sodome. And let it be obserued, if all disorders be not rifest in those parts among vs where the people is most Pope-holy: other parishes where the Gospell hath bene taught, being re­duced to ciuilitie, and the rest that swarme with Priests and Re­cusants remaining sauage and barbarous, that no Christian man may endure their manners. And for mine owne part, hauing spent much of my time among them, this I haue found, that in all excesse of sinne Papists haue bene the ringleaders, in rio­tous companies, in drunken meetings, in seditious assemblies and practises, in profaning the Sabboth, in quarels and braules, in stage-playes, greenes, ales, and all heathenish customes: the common people of that sort generally buried in sinne, swea­ring more then can be expressed, vncleannesse, drunkennesse, perfidiousnesse vile and odious: their families vntaught and dissolute, their behauiour fierce, and full of all contumely, in­iurie, inhumanitie, full of slanderous reports, wilde lookes, and all vnchristian vsage towards any not of their owne religion; that I dare be bold to say, we may all cast our caps at them for atheisme and all that naught is: the which I would not haue touched, because some wil mislike it, but that the Iesuits words. They can tell that haue seene both, vrge me to it: and hauing seen it with mine owne eyes, and smarted a long time vnder it, I thought it would be to the glory of God, and confusion of Pa­pistrie, to let the truth be knowne, and to admonish the Priests lurking in the countrey, if they will needs make the world Ro­mane Catholicke yet that they teach it more ciuilitie withall.

2 His next reason to proue our Church vnholy, is the con­fession of Luther and Smideline. And do not the Prophets and Apostles complaine as much against the Church in their times, which yet was the true Church of God? What age, or people, [Page 211] or Church was euer yet so holy, but the preachers thereof found matter of reproofe in it? I, but Luther saith, Men are now much worse then when they were Papists: he saith so indeed, but he addeth withall, that the cause hereof is, for that men receiue not the doctrine of Christ, therefore God in his anger giueth them vp to their owne sinnes: wherein he chargeth not the true beleeuers of our faith, but onely such hypocrites as made a shew without sinceritie. The very like complaint is in Chrysostome of the Church in his time: But now (saithOp. impers. in Math. hom. 49. he) Christians are become ei­ther such as heretickes and Pagans be, or worse: yea and their con­uersation of life, though it be in schisme, is with more continencie from sinne then among the Christians. Here Chrysostome saith, the Christians are worse then Pagans, as Luther saith, they are worse then Papists; and yet the Iesuite dareth not conclude, that therefore the Pagans, and not the Christians were the true Church. For hypocrites are alway mingled with the Saints, as chaffe is with the wheate, and by their sinne bring a shew of e­uill vpon the whole Church, and is imputed vnto it. But Saint Augustine answereth this obiection better then I can, which if our aduersaries would marke, this complaint of our vnholi­nesse were soone at an end: And now (Epist. 161. saith he) the faults of e­uill men are cast in our teeth, not ours neither, but other mens, and they also in part vnknowne; the which if we did see to be true and present before our eyes, and sparing the cockle for the wheate sake, did tolerate in regard of vnitie: he would thinke vs not onely worthy of no reproofe, but of great praise. And Ierome is of minde, the sinnes of the Church are no vantage to heretickes: thus he saith:Ep. 78. Are you therefore no heretickes, if some vpon your report haue thought vs sinners? The same thing we answer the Pa­pists.

3 Secondly we say, that if all were true which is obiected, and we as bad as the Iesuite conceiteth, yet were not this suffi­cient to proue vs the false Church. For whatDe praescrip. saith Tertullian? Do men vse to try the faith by the persons, or the persons by the faith? And Saint Augustine hath a wholeEpist. 137. Epistle written of purpose to confute them that laboured to make the Church odious by obiecting the faults of such as liued therein. In that Ep [...]stle [Page 212] he hath these words: Obiect nothing against heretickes, but onely that they are not Catholicke, lest ye be like vnto them: who hauing nothing wherewithall to defend their cause, fall to gathering vp the faults of men, that when they cannot charge the truth it selfe, they may yet bring into hatred those that preach it. And what Catho­licke man (Apol. contra Ru [...]fin. l. 3. saith Ierome) in the disputation of sects, did euer ob­iect the faults of life against his aduersary with whom he disputed? Yea the Papists themselues being pinched with this kinde of reasoning, and tasting the inconuenience thereof, by reason their owne liues are worse then any, begin to disclaime it, that you may see the Iesuite holdeth you occupied with an argu­ment that himselfe knoweth is nothing worth. D. HardingConfut. apol. part. 6. pag. 291. saith, You know it is no good argument, à moribus ad doctrinam: who would not hisse and trample you out of schooles, if ye make this argument, The Papists liues be faultie, ergo their teaching is false? The Iesuite therefore must be hist at by Hardings censure. Sta­phylusApolo. part. 1. saith, Our faith must not be pinned to the life of the Cler­gie or preachers, &c. BellarmineDe grat. & lib. arbit. l. 5. c. 10. §. Hoc posito. saith, It is certaine, the doctrine which men teach vs cannot be knowne by their works, because their inward workes are not seene, and their outward workes are common to both sides. Annal. tom. 7. 2 n. 526. n. 58. Baronius calleth them an ignorant companie that measure Catholicke faith not by the sacred Scriptures which they know not, but by the example of life. Thus we see the Papists are vnwilling we should iudge of their faith by their liues, and yet how peremptorie they are with vs about ours, and how busie in smattering of our faults, that will admit no disaduantage by their owne. Besides, they haue a position among them,Bellar. de Ec­cles mil. l. 3. c. 2. that no inward vertue is required to make one a part of the true Church, but only the external profession of faith. The which being so, then what necessitie is there of holinesse, either inward or outward, to proue that a people are the true Church? for they may be so without it, if they do but professe it, which a wicked per­son can do.

Digression. 31. Containing many complaints made by the Papists themselues against their owne Church and people, whereby [Page 213] it appeareth, their liues are worse then can be said of the Pro­testants.

4 But because they are [...]. Callistrat. diuis. in stat. Narcissi. Narcissus like, so besotted with their owne beautie, and the Iesuite will needs haue it tryed whether Papists or Protestants be of better life: I am con­tent it be a match, and the comparison be made, vpon con­dition, that what I produce, be alway remembred to be their owne confession, not my report; and therefore remaine with the Reader for a cooling card to still the Pharisee, next time he cometh into the temple withLuc. 18.11. God I thanke thee I am not like other men: and ruffleth among his poore brethrenEsa. 65.5. with stand apart, come not nie me, for I am holier then thou. And out of question, vpon what part of their Church soeuer we looke, there is no cause why they should boast themselues against vs. Of their Popes, and what Saints they haue bene, I shall haue fi [...]ter occasion to speakeDigr. 54. below. Touching their Monkes and religious persons. I referre my selfe likewise toDigr. 45. another place. Concerning the people, FerusIn 1. Ioh. c. 2. saith, that in their Church abu­ses of all sorts haue preuailed, with diuers superstitions and euill manners euen to the highest degree. And (saith he) the God of this world, Mammon and Ambition, hath so blinded our eyes, that we cannot so much as see so great euils in our Church. Not denying, as the Iesuite doth, the same vnholinesse to be among them­selues that we are charged with, but lamenting that such as he is haue no eyes to see it. Niemensis, a man in his time attending on the Pope,Per vim stulta parens quasi vipera deperis omnes. Tu por­tentorum locus es conformis eorum. Cum Nilo pottenta pari, nutris crocodilos. Iam cum portentis reor extermi­nia sentis. Si quid in his pos­sem, facerē ste­rilescere matrē. Theod. à Niem. de schismat. l. 3. c. 41. saith, Rome was a place of monsters, yea like Nilus breeding monsters and nourishing Crocodiles, that it were to be wi­shed it were more barren in yeelding such fruite of Vipers. And be­cause the Iesuite alledged somewhat against vs out of Luthers sermons, I will quit him againe with another sermon: for Cor­nelius Mus the Bishop of Bitonto, thus preached some three­score yeares since, in Saint Laurence Church in Rome:Concio euāg. de Domin. & fest. tom 1. fer. 4 cinerum part. 3. pag. 242. O my best beloued Rome, if euer it stood any citie in hand to hasten her conuersion to God, thou hast need to giue example to all other cities of this conuersion. Thou which art wholly turned away, ouerthrowne [Page 214] and peruerted. Turned away by thine owne negligence, ouerthrowne by the deceit of Satan, and peruerted by thine old custome of sinning. Seest thou not wretched citie, how thou art become a stewes of leche­ry, a fornace of couetousnes, a hell of all other mortall sins? Seest thou not how euery state and degree of men, and euery order this feast time of Bacchus is departed from God, and made a prey to the diuell? They haue striuen among thēselues who of all men shal be the worst, in superfluous expences, in dishonest attire, in filthy words and mis­chieuous deeds. Alas also, religious men are become dissolute, chil­dren are set to schoole to a thousand vices, yong men are vnbridled, virgins haue cast offshame, Priests their gownes, and Monkes their cowles: wise men are become fooles, and old men children. To the same effect he also preachedOrat in Conc. Trid. in 3. Dom. Aduent. Conci. tom. 3. at the Councell of Trent: With what monsters of filthinesse, with what sinks of vncleannesse, with what pestiferous contagion is not both Priest and people defiled? I make your selues iudges, and begin at the sanctuary of God, and see if there be any shamefastnesse, any chastitie, any hope or helpe for honest life? if there be not vnbridled lust, notorious boldnesse, incre­dible wickednesse? Edification is turned into destruction, examples into offences, custome to corruption, regard of lawes to contempt thereof, seueritie to slacknesse, mercie to impunitie, pietie to hy­pocrisie, preaching to contention, solemne dayes to filthy marts; and that which is most vnhappie, the sauour of life to the sauor of death. Would God they were not fallen with one consent from religion to superstition, from faith to infidelitie, from Christ to Antichrist, from God to Epicurisme, saying with a wicked heart and shamelesse face, There is no God. The sacred name of Iesus Christ is made a iest and fable among the Iewes and Pagans by reason of vs, whose wickednes with a shamefull report is bruted ouer all the world. Thus we see how easie a matter it is to charge our aduersaries with sinne, if we would walke that course, and that euery iot of that we say of their peoples brutishnes, is confirmed by their owne words.

5 And touching their Clergie, there is as much to be said, & to better purpose, because being the best part of the Church, the holinesse must be in them or no where.Mat. 6.22. The light of the body is the eye, and if this light be darke, how great shall the darknesse it selfe be? Yet marke what Bernard saith of his time:Serm. 33. in Cant. & in con­cil. Rhem. Brethren, so [Page 215] doth Iesus at this day, he chuseth many diuels to be Bishops: the arch­priest visiteth his charge to fill his purse, he betrayeth innocent blood, selleth murders, taketh money for adulteries incest, fornication, sa­criledge, periury, and filleth his bag to the brim. A stinking contagion creepeth this day throughout the whole bodie of the Church. All friends and all enemies, all familiar and none to make peace, yea all seeke their owne: they are the ministers of Christ, but do seruice to Antichrist: they go honored with the goods of their Master, but him their Master they honor not. Hence it is, that we dayly see them dec­ked like whores, attired like players, serued like Princes. They weare gold in their bridles, and gold in their saddles and spurs, their spurs shining brighter then the altars, their tables gorgeous with meates and cups, and abounding with surfetting and drunkennesse: their musicke and minstrelsie, their wine-presses running ouer, and store-houses crammed with all varieties: their barrels of ointment, their budgets full. These are the men, and yet needs they will be Church-gouernors, Deanes, Bishops and Archbishops. And how do these men keepe their chastitie, who being giuen vp into a reprobate sence, do things not meet? For it is a shame to vtter what they do in the dark, yet why should I shame to speake that which they are not ashamed to do? To the same effectDefens. part. 2 c. 11. writeth Marsilius: We draw Christ to witnesse (saith he) and let his iudgements fall on vs if we lie, that our Bishops, and almost all others this day, do flat cōtrary in all things which they teach others, according to the doctrine of the Gospell to obserue. Anal. l. 6. in ini [...]io. Auentine confesseth, the Pope setteth ouer the flocke of Christ, goates, wolues, lust full persons, adulterers, rauishers of virgins and Nunnes, cookes, muletors, theeues, bankers, vsurers, drones, gain-hunters, lecherous, perfidious, periured, ignorant asses. He committeth the sheepe to wolues and hypocrites, which only pro­uide for their bellies: nay he setteth boyes and wantons to rule the lambes. I am ashamed to say what maner of Bishops we haue: with the reuenues of the poore they feede their hounds, horses, whores: they quaffe, they loue, they flie learning as infection: Such is the mi­serie of our times, that we may not vtter what we thinke, nor thinke that we speake. As for the sheepe committed to their charge, they clip, and strip, and kill them euery man at his owne pleasure. In. Marcellin. Pla­tina complaineth thus: What may we think wil become of our age, [Page 216] wherein our sinnes are growne to the height, that they haue scarce left vs any roome with God to obtaine mercie? How great the coue­tousnesse of Priests is, and specially of such as rule among them, how great their lust of all sorts, what ambition, what pompe, what pride, what ignorance both of themselues and Christian doctrine, what little religion, what corrupt manners to be detested euen in lay people, I need not say: when they sinne so openly, as if they sought for commendations thereby. In euang. Ioh c. 10. Albertus magnus confesseth, Those which rule in the Church, be for the most part theeues and murde­rers, oppressors rather then Pastors, spoilers rather then tutors, ra­ther murderers then keepers, rather peruerters then teachers, ra­ther seducers then guides. These be the messengers of Antichrist, and such as supplant the flocke of Christ. This voluntarie confes­sion of our aduersaries must be noted, the rather because the Papists ordinarily not onely calumniate our liues, but also tell such wonders of their Clergies learning, hospitality, continen­cie, &c. yea the moderne Papists let slip the same complaints.Apol. part. 1. Staphylus writeth, how it is much to be lamented, that the life and behauior of the reuerend priesthood answereth not their godly and high profession, but is very scandalous to the world. For many of them can tell a trim tale in the pulpit, and exhort the people very demurely to a sober life, but will not once moue the foote to liue well themselues. Can this be denied? It is alas too true. Iansenius the bi­shop of Gaunt telleth likewise the same tale out of the schoole or a worse: We find by experience (Concor. c. 39. saith he) at this day, it is too true that our Lord foretelleth concerning vnsauory salt. For truly the greater part of Bishops and Pastors, and such as are Ecclesiasticall degrees, be so infatuated, that they bewray themselues to haue no corne of salt in their life or doctrine. Hence it cometh about that the Ecclesiasticall state is so troden vnder foote and despised. And by reason of their vnsauorinesse, there is no hope neither that the vnsa­uory life of Christians should be reformed, and their corruptions ta­ken away, when they themselues are irrecouerably corrupted, by whose health others should be holpen. SoParalip. rerum memor. annexa histo. Abbat. Vrsperg. p. 482. an. 1523. the Pope himself at an assembly of the Empire, sent his Legat, and gaue him in charge freely to confesse before the States met together: We know that for certaine yeares there haue bin many abhominations in this [Page 217] holy seate of Rome, many abuses in diuine things, and superfluitie of traditions, and that all things haue growne worse and worse, the corruption being deriued from the head into the members, from the Popes into the lower Prelates. All we therefore Prelates and clergy men are declined out of the way, neither of long time hath there bene any that hath done any good.

6 These foule reports, blabbed abroade by our aduersaries themselues, touching their owne Church, containe worse mat­ter then Luther or Smidelin speake of: and serue to admonish such as haue heard many sweete tales of the Romane holi­nesse, that all is not gold that glisters: & to forewarne al Papists that in disputing with vs, it helpeth thē nothing to be rayling at our liues: for they shall alway finde, that either the truth is not to be tryed this way, or if it be, they will lose it at the first sight. And let them rememberBalt. Castil. lib. de aulico. their owne iest of the Duke of Vrbins Painter. A Cardinall hired him to draw the images of Peter and Paul vpon a table: which hauing done, the Cardinall thought they were made somwhat too ruddy and hie coloured in the face: but the Painter replyed, that when they were aliue they looked pale with preaching and fasting, but now they were become red in the face with blushing at the wickednesse of their successors, where­at they were ashamed, and that shame had altered their colour.

7 And the reader must obserue yet further, that they are not so carelesse and dissolute in their liues, but they are as ridi­culous and sottish in answering the matter. For what say they to all this when it is obiected against them? BellarminTom. 1. prae­fat. in gymnas. Rom. answe­reth, If a Catholicke man fall into sinne, if he commit theft, adulte­rie, murther; yet notwithstanding the foundation of his building abi­deth still: he hath many and great furtherances to his saluation, he walketh not in the darke, he knoweth his Physitian, he may through the faith that is in him call vpon God, &c. Happy Church where no mans sins may preiudicate him: this I beleeue is it that ma­keth the world runne so fast to it for sanctuary. But Staphylus more groslly after his maner: As for the life of the Clergy, Apol. part. 1. in fine. saith he, God is their iudge. For as of maidenhead, so of Priesthood man cannot iudge. And the Canon law worst of all:11. q. 3. Absi [...]. in glo. If a Priest em­brace a woman, it shall be construed that he doth it to blesse her. [Page 218] And, a Priest embracing a woman is presumed to do well. Now if this be so, there is no more to be said, but that in silence and a­stonishmēt we adore the prerogatiues of this Roman Church, and admire her liberties, when they that will liue therein may without any danger steale the horse, but professing the Pro­testants religion, they must be hanged for looking ouer the hedge.

§. 39. But chiefly their Church is not holy, because there was neuer yet any Saint, or holy man of it, approued to be such by miracle, or any other eui­dent token, as by reuelation from almightie God.

The Answer.

1 This is false that the Iesuite saith, there was neuer any Saint or holy man of our Church, approued so to be by miracle, reuelation, or any other euident token. For first, the Prophets and Apostles, and holy men of the Primitiue Church, were all of our religion in euery point, and beleeued not one article of the present Romane faith: as we shew in euery question, and I haue purposely declared in other places. Now the Iesuite will not deny but these were Saints, and by miracles approued so to be. Next, we haue true beleeuers, iustified and sanctified by the blood of Christ, who by vertue of their calling are Saints, or ho­ly men, asRom. 1.7. 1. Cor. 1.2. & 14.33. the Scripture calleth them, though their name stand not written in red letters in the Calendar. And we proue them to be such, first, by the miracles and reuelations wherewith their faith was confirmed when the Apostles began to teach it. For the men and the miracles are theirs whose the doctrine is. Secondly, by the fruits of sanctification and the doctrine it selfe which they beleeue; the former yeelding as perfect obe­dience to God in all things, as this sinfull life will admit; the la­ter,Tametsi di­cunt, remissio­nem non pen­dere à conditi­one operū, ne (que) poenitentiam, aut fidem, aut vllum actum nostrum, esse causam, aut me­ritum iustifica­tionis; tamen non negant re­quiti fidem, & poenitentiam & fidem viuam & poenitentiā setiam, & sine his neminem iustificati. Bell. de iustif. l. 3. c. 6. euen by the confession of our aduersaries, binding men to a liuing faith, and true repentance, the which doctrine cannot be without effect, and that effect can be no other then the [Page 219] making such holy as entertaine it. Thirdly, we haueCol. 2.2 5. Rom 8.16. the full assurance of vnderstanding, and stedfast faith in Christ concer­ning our redemption, obtained partly by the reuelation of the promises in the Gospell, and partly by the Spirit of God bea­ring witnesse with our spirit, that we are the children of God, and sanctified by the holy Ghost. And this is a sufficient token of our holinesse, and herby we know our selues to be the Saints of God: the which if the Iesuite will deny, then let him proue, either that we teach not true iustification and sanctification; or if we teach it, and haue it, yet it is no argument of true holines; or if it be, yet that it is not euident enough without miracles to demonstrate the Church: or if miracles be so necessary, then let him shew we haue no part in those which the Apostles did, & others after thē. The which he cannot do but by examining the doctrine, that all men may see how idly and circularly they dispute against the Protestants, that do it by making holinesse or miracles the notes of the Church.

2 But the Iesuites minde runneth vpon his Calendar and golden Legend, wherein he thinketh to finde Saints and mira­cles to serue his turn. But he is deceiued. For let thē be exami­ned, and vpon triall it will fall out, that one part were no Pa­pists; another part were not at all in rerum natura, neither they, nor their miracles, but are meere deuices & fictiōs; a third part consisteth of vncertainties, that no man for his life can be sure it is true. The last and the least part are canonized indeed, and were Papists, but that was of late, and by the Popes doing, whereupon no man that wise is will ground his faith.

3 And touching this canonization, because the Papists al­way meane it when they talke of their Saints, I obiect two things sufficient to discredit it. First, that it was the Popes owne inuention,Bell. de Sanct. beatit. l. 1. c. 8. §. Dices. 800. yeares after Christ at the least, set abroach & continued in policy for the confirmation of certaine idola­trous superstitions which he laboured thereby to aduance, and now are madeBell. vbi su­pra. c. 7. the seuen points wherein the canonization consisteth: setting them in a Calendar with red letters praying to them in the Church seruice, erecting Churches and altars to them, ministring the Eucharist, and saying Canonicall [Page 220] houres in their honor, dedicating holidaies, setting vp images, and worshipping their relickes. Secondly,Sum. Rosell verbo Canoni­z [...]tio. Can. loc. l. 5. c. 5. q. 5. con­cl 3. Platin. in Bonif. 8. themselues cannot deny but it is subiect to error, that is to say, the Saint canoni­zed may be no Saint, and the miracles whereupon his canoni­zation is grounded may be false: asTract de con­cept. & de in­dulgent. & re­fert Catharin. adu. nou. dogm. Caiet. p. 127. Caietan, and others con­fesse, disputing about the miracles pretended for the virgin Maries conception without originall sinne; whereupon it fol­loweth necessarily, asSi vnus san­ctus vocatur in dubium, etiam caeteri vocari possunt. Quare veraces essent haeretici qui dogmatizant esse periculo­sum inuocare sanctos. Catha. vbi supra. some Papists also complaine, that all the Popes Saints may be doubted of, and no man can inuocate or worship them without manifest perill of idolatry. So that we see it is a weak kind of reasoning to proue their Church by such Saints. And I am firmly perswaded themselues mistrust it, in that many times they shake off, as trifles, such reuelations as the Iesuit boasteth of. For when the contention was among them about the conception of the virgin Marie, and some, to proue it was without originall sin, alledged reuelations made to Saint Bernard, Brigit, and others; the contrarie side replied, as the Protestants do, that these were fantasticke visions, not sent of God, but mens dreames, and Saint Katherin of Sienna had a reuelation to the contrary. Anton. part. 1. tit. 8. c. 2. Thus answered Iohn of Naples, and Antoninus, himselfe a Saint: teaching the Protestants how to answer henceforward, when these miracles and reuelations are so importunately obiected.

4 And sure it is as ridiculous an absurditie as they could lightly haue committed, thus to multiplie their Saints, turning heauen into a stage, asScenam. de Coelo fecistis. Iul. Firmic. de errore profan. relig. a father speaketh of the Gentiles, and filling it with toyes and Legend fables, and then to be so vn­certaine about their owne deuice when they haue done: yea to smile at the iest, and laugh at their owne theater, as Caietan, Antoninus, Iohn of Naples, and others do. But if the Iesuit and some of his minde, carrie a grauer countenance in this matter, and speake more respectiuely of their Saints, they are wise herein, seeing the Pope hath dubbed them, and hath learned possible his lesson inVerb. [...]. Suidas, that saith: It is no wisedome to be out of conceit with any god, as Hippolytus was with Ʋenus. The best way is to say well of all, specially at Athens (now at Rome) where vnknowne gods also haue altars dedicated to them. Let [Page 221] our aduersaries bethinke themselues at last of thisNo man is able to put any difference be­tweene the mi­racles of Christ with his Apo­stles, and of these holy men, Saint Thomas Aqui­nas Bernard. B [...] nauenture, Bec­kes, Francis Do­minicke, and infinite others. Bristo. mo [...] 6. their do­tage, and making choise of such as are without controuersie, true Saints in deed, let them without idolatry preserue their memories, and imitate their godlinesse, and returne to the v­nitie of their doctrine, to reforme their innumerable heresies thereby. Which if they will do, they may with comfort reioyce in the fellowship of the Saints, whereas now, medling with them as they do, they expose themselues to the scorne of men and rebuke of children.

§. 40. Neither is their doctrine such as may of it selfe leade one vnto ho­linesse, but rather to all libertie and loosenesse of life: as for example, to breake Fasting dayes; to cast away Confession of sinnes to a priest, which is knowne to be so soueraigne a remedie against sinne; to neglect good works, because they hold them not Necessarie to saluation, nor Meritorious in Gods sight; not to labour or endeuour to keepe Gods commandements, because they hold them impossible, and as it is said, Impossibilium non est electio, no man chooseth or laboureth to atchieue that which he esteemeth altogether impossible. Not to be carefull to auoyd anie sinne, because they hold that whatsoeuer we do is sinne, and that all sinnes are Mortall in themselues: and that there needeth no Penance or Satisfaction to be done of our part for anie sinne, contrarie to that of S. Iohn Baptist, Facite fructus dignos poenitentiae, do ye workes worthie of penance; and that of our Sauiour, Poenitentiam agite, Matth. 4. do penance: but that there is an easie remedie for all, to wit, that by Onely faith they be not imputed to vs Finally to be carelesse or desperate in all actions or consultations, because they hold all things so to proceed of God his eternall predestination, that man, at least in matter of religion, hath no Free-will, and that he cannot do otherwise then he doth, and that God himselfe is Author of sinne. Lo whither this doctrine of it selfe leadeth, con­sider whether this can be a good tree which of it owne nature bringeth forth so bad fruite; and see whether this can be a Holy Church, which teacheth such points of vnholy doctrine as of themselues draw men, or at least open the gap to such disorderly, and leud, and wicked life?

The Answer.

1 There is no part of our faith so holy, but euill minds may peruert it, and take occasion of liberty therby, as they did that said,Rom. 6.1. Let vs sinne that grace may abound; 1. Cor. 15.32. and would do no­thing [Page 222] but eate and drinke, because to morrow they must die: from the which peruersnesse of the wicked, we confesse we cannot free our doctrine, neither could the Apostles before vs: but set­ting this aside, the matter it selfe we teach, is so farre from gi­uing liberty, that we desire the holinesse of our Church be tried thereby rather then by any thing else. And I maruell the Iesuite shamed not to say the contrary, when the learnedst of his side giue this testimony with it, thatStaplet. de iustif. l. 9. c. 7. the Protestants, euerie one of them, hold iustifying faith is liuely, working by charitie, and other good workes, yea Bell. de iustif. l. 3. c. 6. no man can be iustified without such a faith, and serious repentance: for hence it followeth voluntarily, that the whole course of our doctrine is against sinne, because true faith working by loue, & serious repentance, of their own nature expell libertie, as one contrary doth another. But this is the maner of our lying aduersaries; first, to misreport our tea­ching to the people next, to extort violently from it what their malice can deuise to our discredit, belying herein their owne knowledge; and then, to cry amaine one to another, Lo whi­ther this doctrine leadeth? thus hoping, with the dash of a goose quill to outface the truth of Christs Gospell. But let the matter be examined, and the points themselues, here reckoned vp, looked into, and the reader shall finde, that when they are con­ceiued as we hold them, they endure neither lewdnesse nor li­bertie; and many learned and right skilfull Papists hold them with vs, that the Iesuite might blush at his ignorance.

Digression 32. Touching fasting, and how we differ from the Pa­pists therein: and whether the doctrine of our Church be a­gainst it, as the Papists charge vs.

2 The first point obiected against vs, is meerly false. For we haue no doctrine that teacheth to breake fasting daies, but the contrary, that fasting is a Christian exercise, needfull to be vsed for the humbling and enabling of our selues to the du­ties of praier and repentance, as often as the time shall require; and we hold him no good Christian that omitteth it. Yea our [Page 223] Church hath publicke fasts in the danger of any generall af­fliction, and our people are taught to fast priuately as much as any Papist whatsoeuer, setting hypocrisie and superstitiō aside. The difference is, that we reiect their set daies, and their man­ner of fast vpon those daies, by distinction of meates for conscience sake, wherein they place the worship of God by way of merit and satisfaction; for the most part also neglecting such exercises of religion by praier, contemplation, and repentance, as of right ought to be ioyned with the outward abstinence: yea they place and practise fasting,Dicimus quod de essentia ic­iunij quoad mo dum sunt duo, scil. vna come­stio in spacio 24 horarum & ab­stinentia à car­nibus, quis, & lacticinijs. Lla­mas Sum. Eccl. p. 390. onely in forbearing flesh, and things coming of flesh, on certaine daies; allowing themselues in steed thereof not onely fish which is as good as flesh, but that which is daintier, wine, conserues, sweet meates, and such like, in as great measure as can be, as the experience of this our countrey sheweth among such as are Popishly affected.

3 And suppose we had omitted all fasting indeed, and allowed no time for it, yet some Papists would haue borne vs company herein, that so themselues might be guilty of brea­king fasting daies as well as we. ForCatharin. adu. noua dogm. Caietan p. 262. Caietan holdeth, It is no where commanded, but onely by custome was brought in, and is ne­cessary neither for the seruice of God, nor the loue of our neighbour. Wherin though we refuse his iudgment, yet touching our put­ting away the distinction of meates and daies, we are not to be blamed. For what libertie or loosenes can possibly be imagined to proceed frō eating flesh more thē frō eating of fish, sweet meats, spices, & other things finer thē flesh, which theTho. 22 qu. 147. art. 6. 7. 8. Llam. method. part. 3. c. 5. §. 24. 26. Church of Rome alloweth? And how may it be conceiued to be such disorder on a Friday, or in Lent, or on a Saints euen, to eate butter, or egs, or a bit of vndainty flesh, when they that are busiest in control­ling it, the same daies will drinke strong wine, and other drinkes, and eate confections of better stuffe and warmer operations? Or why should a man be censured for eating his meate on an Em­ber day, that fasts carefully and zealously vpon any day without respect of difference? EspeciallyFran. Victo. relect. 9. de temperant. p. 132. our aduersaries confessing, There is no kinde of nourishment, either of plants, or liuing crea­tures, but by the law of God and nature, we may lawfully vse it. Nothing can be obiected but the precept of the Church, for [Page 224] Rational. l. 6. c. 7 nu. 22. p. 268. Durands reason is too grosse, that fish is eaten and not flesh, be­cause God cursed the earth, but not the waters, in that his spirit moued on them. But what such authoritie hath a particular Church to make a generall law against that which God and nature left at large? and what such iurisd ction hath Rome of late obtained, that it should forbid that which the Church in old time permitted?

4 ForTheo [...]. epit. diuin. decret. c. vlt. Niceph l. 12 c. 34. all antiquitie can witnesse, that in the Primitiue Church fasting was held an indifferent thing, & euery mā was left to his owne mind therein, Laxus ac liber modus ab­stinendi poni­tur eúctis, ne (que) nos seuerus terror impellit, sua que [...] (que) co­git velle pote­stas. Pr [...]d. Ca­them. hym 8. no law binding him to this or that maner, asComment. in Act. c. 13. quem refert. Catha. adu. Caiet. p. 262. Caietan confesseth; Montanus a condemned hereticke, being the first that euer brought in the lawes of fasting, from whom the Papists haue borrowed them. For Irenaeus, that liued 1400. yeares ago,Euseb. hist. l. 5. c. 26. Niceph. l. 4. c. 39. testifieth concerning the keeping of Lent in his time, that some fasted before Easter one day onely, some two daies, some more: and the vnitie of faith was well maintained, notwithstanding all this varietie. [...] hom. 2. de ieiun. p. 135. Basil mentioneth onely fiue daies. And SocratesHist. l 5 c. 22. writeth, how it was obserued one way in one place, and another way in another. They in Rome fasted three weekes onely, and excepted Saterdaies and Lords daies. The Il­lyrians and Greekes sixe weekes. Others began seuen weekes before Easter, yet so as they fasted but a few daies of all that time. The like varietie they obserued in meates. For in some places they eat no li­uing thing at all, some onely fish, some fish and foule, some dry bread, some would eate no berries, or egges, and some not so much as bread. For in these matters the Apostles left euery man to his owne will. [...]. Sozom. l. 1. c. 11. Spiridion the Bishop of Cyprus, though he kept Lent, yet was it but vpon certaine daies that he fasted, and when a stran­ger came to him vpon one of those same daies, he set swines flesh before him, and eat thereof with him. YeaC [...]rop [...]lat. de [...] sic. p 118. & i [...]i Pacius an­not. p. 322. graec. they kept a Lent before the feast of Christs natiuity also, which we do not. And touching Saterdaies,Ignat. ep. ad Philip. Sext. Syn. in Trul. c. 55. some vtterly condemned fasting that day, yetAug. ep. 86. other obserued it. AndHaeres. 75. Epiphanius thought it an Apostolicall tradition to fast Wednesdaies and Fridaies, ex­cepting those betweene Easter and Whitsontide, which yet the Church of Rome obserueth not. And as for Ember daies and Saints euens, we finde no vse of them for fasting, till of [Page 225] late times. And touching this whole question of fasting dayes, let it be marked whatEp 86. ad Ca­sulan. pa nò an­te finem. Saint Augustine writeth to a friend of his, If (saith he) you aske my opinion concerning this matter, I find in the writings of the Euangelists and Apostles, and all the new Te­stament, that we are commaunded to fast; but what dayes we must fast, and what dayes we must not, I find it not determined by any commandement of Christ or his Apostles. So that if we be faultie because we fast not after the Romish manner, then themselues are likewise faultie because they fast not after the Primitiue order: there being no greater reason why they should con­demne vs for neglecting their fasts, then why we should con­demne them for neglecting the fasts of the auncient Church; nor any cause why our libertie, in the vse of meates and dayes, should be taken in worse part now, then the same libertie vsed of old in the Primitiue Church, when these things depended vpon the will of him that fasted.

5 And possible our accusers breake fasting dayes in the same maner that we do. For first, they eate as often and as good as we do, when they fast. Next, they haue dispensations Dispensati, ie­iuniū non fran­gunt. Llam. me­tho. pag. 395. which ex­empt them from fasting, so commonly and of course, that any man may see the Pope defined fasting by meates and dayes, for no other cause but to vtter his pardons. Thirdly they haue col­lations, which they hold by prescription, that are equall to set feasts. For in Spaine, on the euen of the Natiuitie for example, they haue a bountiful supper, exceeding the measure of fasting, made of fruites, conserues, marchpanes, and such like,Llam. vbi sup. pag. 393. which they thinke is lawfull, though it hold not the nature of fasting. Fourthly, they haue customes, allowing them on fasting dayes to do as much as we do.Llam. vbi sup. pag. 369. Ouan. 4. d. 16. pro. 52. For in diuers places of Spaine and Castile they vse egges, cheese, butter, yea the lard of swines flesh. And generally on saterdayes they eate the inwards of any beast, with the head and feete; yea any part of a swine, the buttock excepted. Might it please the Papists now, either to giue vs leaue to do what they do themselues, or else to inuite vs to their ta­ble on fasting dayes, that we may haue part with them, seeing their hospitalitie is so good, when we are bound out from fea­sting at home? This is that whichIoan. Sarisb. Policrat. l. 7. c. [...] a Bishop noted in them [Page 226] long ago, and is worth the marking: They vndertake strict pro­fessions, and shew vs difficult things, and being more familiarly fauo­rable to themselues, when it cometh to performance, they do things gentle and possible.

Digression. 33. Concerning Auricular confession or shrift to a Priest; shewing that it is not necessary for the remission of sinne: and how it is an occasion rather then a remedie of sinne oftentimes.

6 Touching the casting away of necessary shrift, we are not to be condemned, vnlesse our accusers can name some place of Scripture where Christ or his Apostles hath bound vs to it; which they cannot do. For their owne Canon lawDe Poenit. d. 5 in poenitentia. Gloss. saith, it was taken vp onely by a certaine tradition of the Church, and not by any authoritie of the old or new Testament. And though the new Ie­suites and other Papists begin of late with great passion to de­nie this, affirming that Christ ordained it in the 20. of Iohn, yet that is no matter: for necessitie and shame hath driuen them to say so, and their predecessors as learned as they, haue writ the contrary. For PanormitanSuper 5. de poenit. & remis. c. omnes vtrius­que. saith, That opinion of the Canon law, greatly pleaseth him, because he findeth no manifest authoritie that euer God or Christ commaunded vs to confesse our sinnes to a Priest. And Peresius a Bishop of the Trent CouncellDe tradit. par. 3. consid. 3. saith, The cleare and plaine maner of this ordinance, both in respect of the substance and circumstance, appeareth onely by a tradition. And a­bout six score yeares sinceCarranz. in Sixto 4. Ouand. 4. d. 16. pro. 2. Petrus Oxoniensis, the Diuinitie reader at Salmanca, publickly taught, as I say, that it had the beginning from a positiue law of the Church, and not from the law of God. Who though he was made to recant this, yetOuand. ibid. Bonauen­ture, whom the Church of Rome honoreth for a Saint, was of his mind long before, andRefert Henri. sum. pag 206. edit. Salamant. Medina, with others, at this day hold it. WherbyRhem annot. Ioh. 20.23. Hopk. memor. of Christian. 225. § 2. their rashnes appeareth, that say our Sauiour appointed it so euidently in the Gospell; and their miserie, that are perswaded by such sayings to beleeue it. YeaAnnot. ad Tertul de poenit. Rhenanus andAnnot. ad Hiero. de obitu Fabiol. Erasmus, as learned Papists as euer were, affirme, that nei­ther Christ ordained it, nor the auncient Church vsed it: which is [Page 227] the truth. For when it began in some sort to creepe in,Socr. l 5. c. 19. S [...]zo l. 7. c. 16. Tripart. histo. l. 9. c. 35. Niceph. lib. 12. c. 28 Necta­rius the Bishop of Constantinople put it downe in his Church, and all the Bishops of the East did the like in theirs: which the Papists know well enough, andWaldē. tom. 2. de Sacr c 141. Dom. a Soto. 4. d 18 q. 1. Henri. sum pag. 325. acknowledge,Impudentis­simu [...] illud Ne­ctarij factum. Andr [...]d. orth. expl pag 663. Nectari [...] a No­ [...]a [...]anis se [...]u­ctū fuisse opor­tet al [...]imare. Nec endaemo­nem illum (qui Nectario [...]asit) quin potiùs ca­codaemonem credendum est. Baron. tom 1. an 56 nu. 28. & Henriq vbi supra. railing vpon Necta­rius for so doing: which is a signe that the Protestants reiecting shrift, breake no commandement of God, but follow the example of the Primitiue Church that refused it. The which is further proued by the preaching of Chrysostome,Hom. 22 ad pop. Antioch. saying, This is wonderfull in God, that he not onely forgiueth vs our sinnes, but neither doth he disclose them or make them knowne, neither doth he inforce vs to come forth and tell them; he requireth no more but that we speake to him alone, and to him alone confesse our faults. This the godly Bishops would not haue done and taught, if the confession had bene receiued in the [...]r time as necessary, or if Christ had commanded it, or if it had bene so soueraigne a re­medie against sinne.

7 And touching the necessitie of confession in Lent, afore they receiue the Sacramēt,Sum. Armill. verbo commu­nio. § vlt. Caiet super 1. Cor 11. Pa [...]orm. d [...] [...]c­lebrac [...]missat si. [...] De homine. the learnedst Papists that euer were acknowledge it is a custom but newly brought vp, thoughHo [...] memor tract. of confess. pag 255 we be called leud preachers, most wickedly deceiuing the people, because we say so. But marke what CaietanIn 3 [...]ho. q. 80. art. 4. writeth, and then iudge what such cause there is why we should thus be censured: There appeareth no positiue law enioyning shrift before the receipt of the Communion: the law of God hath no such prec [...] pt, but the contrary is insinuated, where the Apostle saith, Let a man try himself. Wher­fore out of this document of the Apostle, it seemeth vnto me that he which is contrite for his sinne, and receiueth the Communion with­out shrift, sinneth not mortally, though he haue a confessor at hand. The reason mouing me thus to thinke, is, because it is plaine, that a man hauing contrition for his mortall sinne not confessed, and so re­ceiuing, doth that which is not sinne of it owne kind. Yea to receiue the other Sacraments also with contrition onely, seemeth no where to be forbidden. And that which is not confirmed by the authoritie of the Fathers, must not by a superstitious noueltie be commanded. The Papists therefore extolling shrift so fast, talke out of their ignorance, not thinking that we know how basely they thinke of it themselues.

[Page 228]8 For they not onely know it to be, as I haue said, a later tradition and custome without commaundement, expulsed sometimes out of the Primitiue Church, but they think in their conscience, it is not necessarie; yeaMich. Bonon. expos. in Psa. 29 pag 259. edit. Venet. an. 1603. De poenit. d. 1. vt [...]um fol. 1. gl. § Sant. some of them write it ex­presly, that seeing iustification is the infusion of grace, whereupon sinne is remitted, it followeth that confession is not necessary, either for the obtaining pardon of our sinne, or for our iustification. For ac­cording to the true order of things, confession in time followeth con­trition: and therfore seeing contrition it self is not without iustifica­tion, the said iustification may be and is without confession. And this opinion followeth ineuitably of that they hold. For Caietan3 Tho. q. 80. art. 4. saith, A man contrite or sorowfull for his sinne, standeth cleane in the iudgement of God, and is a formed member of the militant Church. And this contrition as it goeth before confession, so may it be without it. AndL. 4. d. 18. the Master of Sentences, andRefert. Fr. Vi­ctor. relect. 1. sect. 3. p. 13. di­uers others with him, holding that the Priest hath no power to forgiue sinne, or to worke any spirituall effect by vertue of the keyes, were as good say, confession is not necessarie. For why should it so be, when being done, the Priest can giue the penitent no spi­rituall grace thereby, nor absolue him otherwise then by [...]cla­ring him to be absolued?

9 And let no man say this shrift is knowne to be so soue­raigne a medicine against sinne; for we make account that Ie­sus Christ and his Apostles were as carefull to preserue men from sinne as the Pope is, and yet they neuer prescribed this medicine. And when Nectarius thrust it out of Constantino­ple, he found the contrary byThe rape of a noble woman. [...]. Sozo. a shamefull experience, and ther­fore put it away to preuent wickednes. And they that feare not to commit sinne in the presence of God that seeth all men, will as little blush to confesse it after their maner to a Priest, whom they may deceiue; & he that regardeth not the law of God, wil care as little for the Priests absolution; the feare of God and awe of his truth being of more force to bridle our nature, then the policie of man. And the Iesuites speech, It is knowne to be so soueraigne, is but folly; and therefore he may keepe it to him selfe, or vtter it to those that know nothing but what he telleth them. For more is knowne by his shrift, then I may be allowed [Page 229] to speake, though his owne Doctors allow me to speake some­what, who knew as much of shrift as he doth, and yet all men thinke our English shriuers know something too.In Can. lect. 77. Biel allow­eth me to say, it is an vsuall thing for them to turne their confession into curiosities and babling, mingling profane talke concerning vile things. Aluar. Pelag. de planct. eccl. l. 2. art. 78. pag. 255. Another writeth, that hypocrites wil neuer confesse truly, but either cloake, or dissemble, or defend their sinnes: yea religious men themselues, in nothing so much as in dissembling confessions. For seldome or scarce at all do they confesse otherwise then in generall termes, naming no great sinne. What they say one day, that they say the next, as if euery day they sinned alike. This is the vertue of shrift by their owne confession: and yet it is nothing to that which is knowne. For the same authorArt. 27. p. 131. addeth, that it was an ordinary practise for the priests to commit execrable villany with the women at shrift, 1. Sam. 2.22. as if they were the sonnes of Eli,Art. 2. pag. 83. rauishing wiues, and deflouring maides in the Church, and committing Sodo­mie with yong men, with other stuffeArt. 2. & 73. & 83. worse then this, that the Church was made a stewes: that I say nothing touchingOuand. 4. d. 34 pro. 5. corol. 3. Iacob. de Graff. decis. tom. 1. l. 1. cap. 25. nu. 12. Llam. method. part. 3 c. 8. § 10. & inde. the questions and resolutions passing betweene the priest and his pe­nitents, concerning cases scarce beseeming the chaire of pe­nance, saue that the Priest taking state vpon him when he hea­reth confessions, and sitting in his maiestie like a iudge of China (forLlam. part. 2. ca. 6. so they claime it) in his chaire, Nudis geni­bus terta de­fixis prostratos audiui, cū iuxta sellam meam quae deaurata crat, esset pul­ [...]inar sericū. ib. which sometime also is guilt with gold, receiuing such as come to confessiō kneeling on their bare knees, must be presumed not to erre in any thing be doth, becauseStaphyl & Staplet apolog. part. 1. they hold, that as of maidenhead so of priesthood no man may iudge: which rude conceit preuailing with the ignorant se­duced people, is it that continued the reputation of shrift, and nothing else. But marke againe what Cornelius Agrippa, one of their owne side, hathDe vanit. c. 64. left written to iustifie that I haue said, if the Iesuite or his fauourers kicke at it: I could (saith he) by ma­ny examples, fresh in memory, shew how fit this shrift is for bawdry: for Priests, Monkes and Nunnes haue this speciall prerogatiue, that vnder pretēce of religion they may go vp and downe when and whi­ther they will; and vnder colour of confession, talke with any woman, whom they oftentimes entertaine but homely. Closely they go to the stewes, rauish virgins and widowes; yea many times, which my selfe [Page 230] haue seene and knowne, runne away with mens wiues, and cary them to their fellowes; and hereby, whose soules they should gaine to God, their bodies they sacrifice to the diuell. If the Protestants had bene the authors of these reports, the shrift-maintainers might with some colour haue replied, themselues had deuised them in ha­tred of shrift; but seeing they that deliuer them are zealous Pa­pists, and would say nothing to the disgrace of their owne Church, but what was too apparent and could not be couered, we may with reason beleeue them, and reioyce in the wise­dome of God, whose iudgement is iust to giue ouer idolaters and their inuentions to be taken in their owne workes, that euery child might see their madnesse, andMal. 2.3. cast their owne filth in their faces. And I thinke most men that are acquainted with the haunts of our Seminary shriuers this day in our countrey, be­leeue their shrift to be a medicine of the same boxe, whereof I hope I may speake in Chaucers words, to end this point of Popish shrift, who liuing in a shriuing time, thusProlog. in the descript. of the Frier. wrote how the Frier applied his medicine.

Full sweetly heard he confession,
And pleasant was his absolution:
He was an easie man to giue penance,
There as he wist to haue a good pittance
For vnto a poore order for to giue,
Is signe that a man is well yshriue.
For many a man is so hard of hart,
That he may not weepe though him smart.
Therefore in steed of weeping and of praiers,
Men more giue siluer to the poore Friers.

Now this answer being made to popish shrift, for the remo­uing of the generall, absolute, and perpetuall necessitie thereof, which the Papists vrge: we are to adde concerning this point the doctrine of our Church, which doth not denie or take away the free and godly vse of confession, but teacheth that it is very profitable when it is discreetly done vpon iust occasion, and a godly, learned and trusty minister may be had for the searching of the wounds of sinfull soules, and applying of fit counsell and comfort to distressed consciences, and therfore our Church [Page 231] exhorteth, when any cannot so wel by himselfe apply the means prescribed in the word to himselfe for the quieting of his con­science, but requireth further counsell or comfort therein, then to resort to some discreet and learned Minister of Gods word, and to open his griefe, that he may receiue such ghostly coun­sell aduice and comfort, as his conscience may be relieued, and that by the ministery of Gods word he may receiue comfort and the benefite of absolution, to the quieting of his conscience and auoiding of all scruple and doubtfulnesse, as it is in the se­cond exhortation before the Communion. For which purpose also a forme of absolution is prescribed in the visitation of the sicke, to be vsed after speciall confession, in sicknesse as well of mind as of bodie: Our Lord Iesus Christ who hath left power to his Church to absolue all sinners which truly repent and be­leeue in him, &c.

Digression. 34. Concerning the necessitie or requisite condition of good workes for our saluation: shewing that the Protestants hold it.

11 The third point of our doctrine charged as tending to libertie, is the article of good works, wherein the Iesuite ac­cuseth vs two wayes: first that we hold they are not necessarie to saluation: next, that we denie their merit. This latter accusation we confesse, but denie the former, and say, themselues know it to be a lie, not onely by our preaching and writings, wherein the learned of our Church vrge men to a godly life,Melancth. corp. doctrin. Chr. in repetit. cōfess. Kemnit. loc. c. de ope­ribus renat. q. 6. Caluin. Inst. l. 3. c 16. §. 1. Polād. thes. de bonis operibus. nu. 14. defending the veritie of this proposition, that good workes are necessarie to saluatiō: but also by the cleare confessiō of their own side,Bellar. de iu­stificat. l. 4. c. 1. who going about to fasten it vpō vs, that we should hold against the necessitie of good works, yet acknowledge it is rather a con­sequence of our doctrine, and our secret meaning, then our maner of speech or teaching. Wherein they shew their desire of con­tention, and vnconscionable misleading the people, when they wil not suffer vs to expoūd our own doctrine, nor giue vs leaue to declare our owne faith, but,Math. 5.17. Rom. 3 31. as the Iewes did Christ and his [Page 232] Gospel, slander our doctrine with that which themselues know is farre from it. For how can they say, we hold good workes not necessary, when they see well enough and acknowledge our doctrine is, thatBell de Iustif. l. 1. c. 12. § Ita­que. man is iustified by the grace of God not im­puting our sinnes vnto vs, which grace, faith apprehendeth by belee­uing: Idem. l. 3. c. 6. Stapl. de Iustif. l. 9. c. 7. and this faith is liuing, and worketh by charitie, without which faith and true repentance no man can be saued; so exclu­ding not the necessitie, but onely the merit of our workes? Yea Bel­larmineBellar. de Iu­stif. l. 4. c. 1. § Ac primum. & Sta­pl. de Iustif. pag 334. Protestan­tes ipsi, quamuis à formali nostra iustitia, sanctifi­cationē & nouā obedientiam distinguant, vt non sit pars e­ius essentialis; adesse tamen cam certo & infallibiliter volunt omni­bus Dei filijs, tanquam indi­uidnam fidei iustificantis co­mitem & pro­priam sinorum Dei notam. saith expresly, that Melancthon, Brentius, Kemnitius, Caluin and Luther teach, that good workes must be done, and shew them to be necessary in some sort, in that they affirme it is no true faith vnlesse it bring forth good workes, and be accompanied with charity. Wherein he hath truly reported that we teach, and by repor­ting it, shewed the wilfulnesse of his owne side in giuing it out, against their owne knowledge, that we denie the necessitie of a good life. The point we denie is this, that our owne righteous­nesse is the thing that must answer the law of God, or by way of merite, procure acceptation with God to eternall life, or make vs righteous in his presence. For God of his iustice re­quireth that euery man, afore he be saued or admitted into the state of his children to enioy his fauour and friendship, bring a full satisfaction and righteousnesse or iustice of workes answe­rable to the law: the which iustice, say we, is not the righteous­nesse that we do, but the perfect obedience of Christ imputed to vs, and made ours by faith; our owne workes being only the fruite of this faith, and a requisite condition of our saluation, as the way to walke in, and no otherwise; which way whosoeuer findeth not, or hauing found it, walketh not, shall neuer be sa­ued, because God saueth none but by iustification and sanctifi­cation both: the former is to acquit them from the condemna­tion of the law, and it is by the bloud and obedience of Christ; the latter is to conforme them to the Gospel, and to go the way that leadeth to God; and it is by our owne inherent holinesse. Both these must therefore of necessitie be done: the obedience of Christ to iustifie vs, and our owne works to go the way whi­ther our iustification calleth vs; whereupon it followeth, they neither iustifie, nor satisfie, nor merite before God, nor answer [Page 233] the righteousnesse of his law; and yet are absolutely necessary as the fruites of faith and markes of the way that leadeth to heauen. And euen as the king freely bestowing a place in the Court vpon his subiect, this his free gift bindeth him ouer to come to the Court and receiue it, and hauing so done, to di­scharge the place with all diligence and attendance: and yet the subiect cannot say, that either his going the way or atten­dance procured him the place, but onely the kings free gift put him into it: and if this mans friend sometime tell him, you must go to the Court and do your attendance, though, when you haue done all you can, your so doing is not worthy the kings fauour he hath shewed you; he doth not thereby perswade him to neglect his iourney & seruice, but rather the contrarie, that the kings gift calling him to the place implieth both. So is it in our sanctificatiō, which is the way that leadeth to the kingdom that God hath freely giuen vs, and the dutie which that gift calleth vs to; and therefore necessary in it owne kind and order & no otherwise. Which the Protestants holding do not teach thereby that men should neglect good workes, but the con­trarie: they onely thinke them not necessary or requisite to our iustification for the satisfaction of the law, because herein no­thing concurreth with the merit of Christ, or can do: as many learned Papists themselues confesse, and the ordinarie sort of people, that now misconceiueth our doctrine in this point, when they vnderstand it, as I haue laid it downe, will not denie.

Digression. 35. Touching the merit of our workes: and what is to be holden thereof.

12 Next, the Iesuite accuseth our doctrine of good works, because it denieth the merit thereof. For answer whereunto, we beleeue assuredly our good workes shall be rewarded both in this life, and in the life to come, yea farre beyond that which they are worth: onely we deny their merit; that is to say, we thinke this reward is not giuen for the merit or desert of the [Page 234] worke, but of the meere grace and mercie of God for the me­rits of Christ. Wherin we haue not onely the Scripture, and an­cient Doctors, but the most skilfull and learned Papists that euer liued, on our side.Exod. 20.6. The law saying the reward is of mercie, andRom. 8.18. the Gospell telling vs, The sufferings of this life are not worthy of the glorie in the life to come.

13 That which the Papists meane by merit is this, which I set downe in their own words, and let the reader iudge whe­ther the Protestants haue not reason to refuse it. AndradiusOrth. expl. l. 6 saith, The heauenly blessednesse, which the Scripture calleth the reward of the iust, is not giuen them of God gratis & freely, but is due to their workes: yea God hath set forth heauen to sale for our workes. The Deane of LouanExpl. Artic. Louan. tom. 2. art. 9. saith, Farre be it from vs that the righteous should looke for eternall life, as a poore man doth for his almes, for it is much more honour for them as victors and trium­phers to possesse it, as the garland which by their labour they haue deserued. BayusDe merit. o­perum. l 1. c. 9. saith, That although the restauration of man­kinde be ascribed to the merits of Christ, yet it is not for Christs merits that our workes are rewarded with eternall life: neither doth God, when he giueth the reward, looke toward Christs death, but onely to the first institution of mankind, wherein by the law of nature it was appointed, that in the iust iudgement of God, obedi­ence should be rewarded with life, as disobedience is with death. SuarezTom. 1. in. Tho. 3. d. 41. sect. 3. §. Secun­do. & oportet. saith, A supernaturall worke proceeding from grace, with­in it selfe, and of it owne nature, hath a proportion and condignitie with the reward, and a sufficient value to be worth the same. The reward therfore is not giuen for Christs merit. The merit of Christ cannot be made our merit, therefore neither can our merits haue the power of meriting from Christs merits, or any more worthinesse then they be ordained to haue of themselues. It must not be denied but our merits are true merits, so that the workes of the godly pro­ceeding from grace, haue of themselues an inward worthinesse, and are proportionable to the reward, in the same manner as if we con­ceiued a man to be iust, and worke well, without the merits of Christ, as many thinke of the Angels, and of man in the state of inno­cencie. Thus the merits which the Protestants denie, are not the reward of good workes, but that inward condignitie which [Page 235] our aduersaries place in them, whereby they thinke God is bound to reward them, yea without any respect to the death or merits of Christ. This we hold a detestable opinion, because it abrogateth the Gospell, and setteth on foote the couenant of workes.

14 Beggers asking for almes shew their wounds, but Pa­pists will haue vs shew our merits, and not aske heauen as an almes for Christs sake, but challenge it as due for our workes sake: but what saith one,Marc. herem. de his qui putant se ex oper. iustif. He that doth good, seeking reward thereby, serueth not God, but his owne will. OrigenAd Rom. l. 4. c. 4. saith, I can hardly beleeue there is any worke that may require the reward of debt. AustinDe gr. & lib. arb. c. 9. writeth, We must vnderstand that God bringeth vs to eternall life, not for our merits, but for his owne mercie. And Bernard;De Annunc. serm. 1. That the merits of men are not such, that eternall life should be due to them of right, or that God should offer men iniurie if he did not therefore bestow it. In Cant. ser. 61. The mercy of God is my merit. De grat. & lib arbit. The things which we call our merits are the nurses of our hope, the prouocations of loue, the signes of our election, the forerunners of our future happinesse, the way to the kingdome, not the cause why we raigne. And Gregory himselfe, who was a B. of Rome,Super. Ps. 7. poenit. saith, It is one thing for God to reward men according to their works, and another thing to giue the reward for the workes themselues. When the Scripture saith, according to our workes, the qualitie of our workes is vnderstood, that the reward shall be his whose the workes are: for vnto that blessed life, wherein we liue with God, can no la­bour be compared, no worke likened, seeing the Apostle saith, The suffering of this life is not worthy of the glorie of the life to come. This that these fathers haue said, is it we also say for our selues & answer our accusers. Now I know well enough a witty Ro­manist, deuoted to contention, can inuent some fine distin­ction to make these men speake good Romane Catholicke whatsoeuer they meant: let him do vs the like fauour, making the same distinction for vs that he will do for Austin, Bernard, or Gregorie, and we shall be as good Catholickes as they.

15 Moreouer it is diligently to be obserued, that how­soeuer our aduersaries contend for their merits, yet the lear­nedst and most iudicious among them disauow them, teaching [Page 236] people at their way-gate to renounce them: and holding that which I haue said, to be the sounder doctrine: so did Anselme the Bishop of Canterbury, 500. yeares since, teach the people to die in this faith,Refert. Hos. confes. Petri­co [...]. 1. c. 73. confessing, Lord, I set the death of Christ be­tweene me and my bad merits, and I offer his merits for my owne merits which I should haue, but haue not: and betweene me and thine anger, I interpose the death of my Lord Iesu. So alsoIn Luc. c. 7. saith Stella: God my Protector looke not vpon me, but first looke vpon thy onely Sonne, and place betweene me and thee, him thy Sonne, his crosse, his bloud, his passion his merits: that so thy iustice passing through his bloud and merits, when it cometh at the last to me, it may be gentle and full of mercie. WaldensisSacramental. tit. 1. c. 7. p. 30. idem Erasm. [...]e­clarat. ad Cens. Pa [...]is p. 197. saith, He is to be re­puted the sounder Diuine, and the better Catholicke, and more a­greeable to the Scripture, that simply denieth such merit, confessing that simply no man meriteth the kingdome of heauen, but obtaineth it by the grace & free will of God that giueth it. BellarmineDe iustificat. l. 5. c. 7. §. Sit tertia. saith, that by reason of the vncertaintie of a mans owne righteousnesse, and for feare of vaine glory, it is the safest way to repose our whole confidence in the sole mercy and goodnesse of God. And he giueth the reason, because no man, without reuelation, can be sure he hath true merits, or that he shall perseuer therein; and nothing is easier then to be tempted with the pride of his owne good workes. PighiusControu. 2. Rati [...]bo. saith, We are made righteous not by our owne righteousnesse, but by the righteousnesse of God in Christ: who putteth his owne iustice betweene his Fathers iudgement and our iniustice, vnder the which as vnder a shield, he protecteth vs from the diuine wrath which we haue deserued. FerusL. 3. commen. in Mat. c. 20. saith, The parable of him that hired labou­rers into his vineyard, teacheth that whatsoeuer God giueth vs, is of grace not of debt; for all our righteousnesse is as a cloth polluted: yea the very sufferings of this life are vnworthy of future glorie. If ther­fore thou desirest to hold the grace and fauour of God, make no mē ­tion of thy merits. And let all such as contend with vs about this point, assure themselues their owne schooles were of our mind herein till of late. Gregorius Ariminensis1. d. 17. q 1. [...]t. 2. p. 89. defendeth at large, that no worke done by man, though coming from the greatest chari­tie, meriteth of condignitie either eternall life or any other reward either eternall or temporall; because euery such worke is the gift of [Page 237] God. And against that cōceit which saith there is an inward wor­thines in the nature of our works, deseruing the reward, which worthines is cōmonly called the merit of condignity, he dispu­teth, that the reward is simply due to no workes, nor of their nature, but onely through the free appointment of God, who out of the a­bundance of his mercie hath ordained to reward such workes with eternall life. But Durand is so plain, that the merit-mongers are faine to disclaim him. He2. d. 27. q. 2. p. 200. saith, There is no merit of condignitie betweene man and God, but onely betweene man and man; the said merit being strictly taken (as the Papists now do) to import a vo­luntarie action whereto the reward is due of iustice, so that if it be not giuen, there is wrong offered. And whatsoeuer we receiue of God, whether it be grace or glory, whether temporall or spirituall good, whatsoeuer good worke we haue before done for it, yet we receiue the same rather of Gods liberalitie then of the debt of the worke. And forasmuch as no mans free gift can bind him to giue more, but he that receiueth more, is the more boūd to him that giueth it; ther­fore hence it followeth that by the good habits and deeds which God hath enabled vs to do, he is not bound by the debt of his iustice to giue vs more, that he should (as the Papists now say) be vniust if he gaue it not, but we rather are bound to him: and it is rashnesse, yea blasphemy, to thinke or say the contrary, asVpon Heb. 6.10. the Rhemists do. Then he concludeth, that if God giue any reward to our well do­ings, this is (as the Protestants speake) not that he is a debtor to the workes, but of his owne liberalitie. Marke the argument he v­seth against merits, and then iudge freely whether it can possi­bly be answered. No man hauing freely bestowed a gift vpon another, is bound by the good vse of the said gift to bestow more; but he that receiueth it is rather bound to him that gi­ueth it. But all the workes of grace whatsoeuer, though neuer so well vsed, are freely bestowed vpon vs by God: therefore God is not bound by the good vse thereof to bestow more. And so consequently man is bound rather to God, and all his reward is of mercie not of condignitie.

16 Besides, all Papists are not of one minde concerning these merits, that men may see they talke against the Prote­stants abroad, that which they are not agreed of among them­selues [Page 238] at home, which is more then ridiculous. ForScot. 4. d. 14 q 2. Ipse Scotus assignat quod­dam meritum congruū quod ipse vocat at­tritio [...]em ex putis naturali­bus, quae est ra­tio aliqua remissionis peccato­rum & iustifica­tionis. Dom. Bannes. part. 1 q. 23. art. 5 p. 496. Tho 1 2. q. 114. art. 3. & 6. & in 2. sent d. 27. q 3. Et ibi caete [...]i schola­stici. some hold that a man doing what he is able by the power of his freewill, be­fore his conuersion, omitting nothing that tendeth to the obtaining Gods fauour, merits hereby of congruitie that God of his goodnesse, which bindeth himselfe to accept euery one that turneth himselfe to him, should prepare him to further grace: butHos. conf c 73 othersome reiect this kind of merit and accuse it of heresie: that we might know what stuffe the Popes schooles now and then harbour in them. And touching the merit of condignitie, you heare what is commonly said,Rhem. annot. vpon 1. Cor. 3.8. & Heb. 6 10. Andrad. O [...]th. explic. l. 6. that our workes of their very nature deserue eternall life; the reward whereof is a thing equally and iustly answe­ring to the time and weight of the worke, rather then a free gift, so that God should be vniust if he gaue it not: yetAnselm Stella Waldens. Bell. Pightus. Ferus. Ariminens. Du­rand. others, whom I alledged immediatly before deny this, and Bellarmine himself whether he were asleepe, or what extremitie he was driuen to I know not, butIndic. de lib. concord. men­dac. 8. he writeth expresly, To workes done by faith, and the helpe of God, we ascribe no such merit as hath the reward of iustice to answer them: but onely the merit of impetration, which the schoolemen called the merit of congruitie, not of condignitie: and yet I shewed before that Hosius saith, the merit of congruitie is Pelagianisme. AgaineTho 2. d. 27. art. 3 Hos con­fes. c 73. Alex. Halens. part. 3. q. 69. m 5. art. 2. §. 1. Greg Va­lent. Apol. mis­sae. c. 5. some say, The merits of a mans workes proceed from the grace of God, and his vnion with Christ. ButBavus de me­rit. oper. l. 2. c. 1. & 4. & 7. others say, this is heresie and conclude, that the dignitie of the person addeth nothing to the reason of meriting, and they may me­rit heauen that are not yet adopted to be the sonnes of God. Armachan. qq. Armen. l. 12 c. 21. Scot. 1. d. 17. q. 2. Vega de iustificat. q. 5. Occham. 1. d. 17. q. 2. Some say, the merit is, not because the workes haue any worthinesse in themselues, but by reason God hath made a promise, and there­by bound himselfe to reward them: butAndrad. Orth. expl. l. 6. Caietan. 1.2. q. 114. art. 3. Soto de Nat & Grat. l. 3. c. 7. others deny this, and thinke they deserue the reward though God had made no promise at all. Which the learned Papists thinkeHalens. part. 2. q. 96. m 3 art. 2. the workes of A­dam in his innocency, andScot Almayn. Biel. Durand. Medina. quos refert Suar. tom. 1. p. 35. Christ when he redeemed vs did not, ascribing their merit to the couenant which God made to accept them.Bell. de iustif. l. 5. c. 17. Coster. Enchir. c. 7. A third sort say, they merit by vertue of the worke and promise both.Hos. confes. Polon. c. 73. vbi etiam refert Albert. Bonauent. Gabr. Some are of mind, that both the [Page 239] grace of working and the merit of the worke being doing, flow both alik [...] from the merit of Christ. ButBayus de me­rit. operum. l. 1. c. 9. others say the contrarie, how it is for Ch [...]ists sake indeed that God hath enabled vs to do the good worke, but when it is done, then the reward is giuen not for Christ, but for the workes sake, without any respect of Christs death. Suar. tom. 1. d. 41. sect. 3. The Iesuites say many of them, that the promise of God made to accept our workes, bindeth God to reward them: yea they haue an inherent and in trinsecall worthinesse of their owne, deseruing reward, as Adams workes had in the state of innocency. AndVpon Hebr 6 10. the Rhemists say, They be meritorious, and the very cause of saluation so farre, that God should be vniust if he rendered not heauen for the same. But2. d. 27. q. 2. lit. d. Durand saith, it is rashnesse and blasphe­my so to speake, the promise of God in the Scriptures no way binding him to giue the reward, but onely teaching that he purposeth to giue eternall life to such as liue godly. The like sayPart. 2. q 96. m 3. art. 2. part. 3 q 69. m. 5. art 2 §. 1. Alexander and1. [...]. 17. q. 1. art. 2. Ariminensis, two famous schoolemen.

17 By these vncertainties and oppositions of our accusers among themselues, it is easie to discerne, they haue more sto­macke to striue against vs, then wit to conceale their owne dis­agreements, or power to reconcile their faith with the truth. The conclusion therefore shall be this, that the point of diffe­rence betweene vs and the Papists concerning merits, is, that we beleeue there is no merit in our workes at all, and the Pa­pists cannot tell what to beleeue.

Digression. 36. Answering those that accuse the Protestants for holding that no man can keepe Gods commandements, and shewing what is to be holden concerning that matter.

18 First, that the malicious reports of our accusers seduce no man, I will set downe what we, and what they say touching this matter, and the difference betweene vs: and then make triall whether it follow of that we say, that men should neglect good workes. That which we hold is, that no man is able to do all that the law requireth, but in many things we sinne all: the reason is, because the commandement tieth vs not onely [Page 240] to the outward worke, butMat. 22.37. also to the perfection of inward loue, yea that we do both these, not by the helpe of the grace of the Gospell, but of our selues, by the strength of our owne will, for so much as the law was giuen before the Gospell was re­uealed, when man stood in pure nature: in either of which points whosoeuer faileth, though neuer so little, he is a trans­gressour of the law. And though Iesus Christ haue brought grace to the law, that is to say by the reuelation of his Gospell hath in some sort altered it, yet that grace standeth not in dimi­nishing the commandements, or enabling vs here to keepe it without defect, but in absoluing vs from the rigour of it, and working the obedience of the Gospell in our hearts. The rigor of the law admitteth no righteousnesse but that which is abso­lute and perfect, it offereth vs iustification and eternall life vp­on no other condition, it adiudgeth euery man to hell for the least sinne, and condemneth all such as faile in perfect obe­dience: and this rigour standeth in force toward all that are out of Christ: and though the grace of Christ haue deliuered his children from it, yet this deliuerance we see implieth not their exemption from sinning, but onely supposeth three other things. First, that the curse of the law shall not be extended a­gainst thē, because Christ hath suffered it. Next, that the power of it shall be abated in them, by reason the death of Christ hath mortified the lust of the flesh. Thirdly, that they are freed from the law thus armed with rigor, and admitted to the obedience of the Gospell which is a yoke lighter and easier. And we hold that all the perfection of mans righteousnesse in this life stan­deth onely in bearing this yoke, the commandements whereof are three, and we think it not impossible to keep them. The first is repentance, whereby we seeke that our sinnes may be par­doned, and we renewed by daily mislike and hatred of our selues for the sins we haue done, confessing them to God, and crauing more strength against them. The 2. is faith, beleeuing in Christ for the remission of our sinnes. The third is new obe­dience, consisting in the mortification of the flesh, and quick­ning of the spirit, that we may endeuour and presse our selues forward to do our vttermost in walking the way of all the [Page 241] morall law. And thus we say, the commandements may be kept and no otherwise.

19 Our aduersaries that mislike vs herein, themselues hold the whole law to be both possible and easie to be kept by a iu­stified man.Concil. Trid. sess. 6. c. 11. Bel­lar. de Iustif. l. 4 c. 10 Greg. Val. tom. 2. pag 993. They say, mans nature is so healed by grace, that thereby he hath proper facultie giuen him to eschue all mortall sin all his life long, and perfectly to fulfill the law. YeaRhem. 1. Cor. 9.16. & 2. Cor. 8 14. that he may of his abundant charitie do more then the commandements require, and so both merite for himselfe and supererogate for others that want merits of their owne. And though they seeme to except ve­niall sinnes, yet that is no matter: forHenriq. sum. moral. l 4. c. 20. nu. 5. Bellar. de amiss. gr. l. 1. c. 3. Biel. lect. 7. in Can. they thinke such are no sinnes, but a light matter, as it were a little dust that riseth vpon ones garment, without hurting or changing it, repugnant neither to grace nor charitie, not turning a man from God, nor de­seruing eternall punishment, nor breaking friendship with God, and therefore require neither penance, nor confession, nor repentance, but he that dieth therein may be saued. The which being so, they had as good haue not excepted them at all: for what kind of sinne is that which neither offendeth God, nor is against charitie, nor offereth him iniury, nor deserueth his anger, nor requireth any sorow for it? NayBonauent. Compend. the­ol. l. 3. c. 12. Va­lent. tom. 2. pag. 838. some of them say expresly, a man by the spe­ciall grace of God may liue without it too all the dayes of his life. This is the thing that we mislike, and hearken to it; they which brag of themselues that they sinne not, yet cal others Puritans, the which name was therefore giuen the Nouatians,Augus. de hae­res. c. 38. Isid. Orig. l. 8. c. de haeres. Lindan. Panopl. l. 4 c. 64. because they thought they were pure from all sin, as the Papists do: it is rea­reason they partake the name that communicate in the opini­ons, and none else.

20 This being the difference betweene vs, I am contented the Scriptures iudge, and Fathers say, who are in the wrong, and let the Reader giue eare how one of them greeteth this Iesuit,Pelusiot. l. 1. ep. 100. Why doest thou foolishly glorie as if thou wert pure? why doest thou counterfet thy selfe to be voide of sin? what doest thou renouncing the fellowship of nature? Iob. 9.30. Iob said, If I wash my selfe in snow wa­ter, and purge my hands most cleane, yet shalt thou plunge me in the pit, and mine owne clothes will make me filthy. Saint IamesIac. 3.2. saith, In many things we sin all. The ProphetEsa. 64.6. confesseth, We are all [Page 242] vncleane, and all our righteousnesse is as a menstruous cloth. AndPro. 20 9. Salomon, Who can say, I haue made my heart cleane, I am pure from my sin? And of such as our aduersaries are, hePro. 30.12. saith, There is a generation pure in their owne conceit, and yet are not washed from their filthinesse. Saint AmbroseComment. in Gal. 3. saith, The commandements are such that it is vnpossible to keepe them. And Saint Austin,Confess. l. 9. c. 13. Wo be to the commendablest life that we leade, if thou Lord, setting thy mercie aside, shouldest examine it. Beside, the Papists cannot re­concile that they say with the rest of their opinion, to make thē agree. For the Rhemists grant,In Mat. 6.12. Euery man, be he neuer so iust, yet because he liueth not without veniall sins, may truly and ought to say this prayer, Forgiue vs our trespasses. Wherein granting that the iustest man is bound to say Forgiue vs, they admit also that he keepeth not the law: else it were superfluous to aske pardon where there is no sinne, or where the sinne is so small, that it deserueth no punishment. And suppose the fancie were true, that God must be intreated because of veniall sinnes, yet that proueth them to be directly against his law, asAlmain. mo­ral. tract 3 c. 20. Vega des. Trid. l. 11. c 20. some learned Papists acknowledge they are, because Gods iustice bindeth no man to humble himselfe that hath not offended his law: ve­niall sinnes therefore being against the morall law, as Almaine and Vega confesse, and binding vs to aske pardon for them, and no man liuing without them, it followeth that no man can keepe the law.

21 And whereas it is obiected, that God would not bid man do that which is impossible, forasmuch as no man chuseth that which cannot be done:Nam fatentur doctores, quòd aliquis bene potest obligari ad impossibile propter eius culpam: & hoc quando obliga­tio praecedit il­l [...]d impossible. Almain. moral. c. 1. Non omnis impotētia bene agendi excusat hominē à pec­cato si non be­ne agat; quia non illa quae est poena peccati. Greg. Arimin. 2 d. 26. pag 103. I answer first, that men are iustly bidden do that which they cannot, because through the fall of Adam they haue depriued themselues of that strength wherby they might haue bene able. Secondly, they are reuoked to the law, not to be iustified by keeping it, but that it might be their schoole-master to Christ, to shew them their miserie, to driue them to faith, to direct their liues. And it is an impotent foo­lishnesse to thinke that the proposition of the law could be for no other end but to binde men to keepe it: or if it were pro­pounded for that end, yet that the children of God are not deliuered from it. Thus Saint AustinDe grat. & lib arbit. ad Valen. c. 16. answered the Pelagians, [Page 243] obiecting as the Papist doth: The Pelagians thinke they haue spoken doughtily, when they say, God wold neuer command what he knew vnpossible for man to do: as who should say, any bodie knew not so much? But therefore he commandeth things vnpossible, that we might know what to craue of him. For it is our faith, which by prayer obtaineth that which the law requireth. And Bernard more fullyIn Cant. serm 50. saith, Therein thou must yeeld vnto me, that the com­mandement neither hath bene fulfilled in this life by any man, nor can be. For who dareth arrogate to himselfe that which Saint Paul confesseth he could not comprehend? Neither was our Master igno­rant, how the weight of the law exceeded mans strength: yet he thought it profitable thereby to giue them warning of their owne insufficiencie, that they might know to what righteousnes they should bend as far as they might. By cōmanding therfore things impossible, he made not men sinners, but hūbled them, that euery mouth might be stopt, and the whole world made subiect to God, when no flesh shal be iustified in his sight by the works of the law: for when we receiue the cōmandement, and feele our weaknes, we crie to heauen. So that Saint Austine and Bernard, we see, say as we do, the comman­dements are vnpossible to be kept, and yet for all that, they teach how men may labour therein with profit, and bring them selues to humilitie and the faith of Iesus Christ: which is the true vse of the law, that men seeing their infirmitie, might seeke for the pardon of their sinnes at his hand, who is the end of the law for righteousnesse to all that beleeue. And the Papists tea­ching the contrary, haue filled themselues ful of detestable pre­sumption and hypocrisie, and pestilent contempt of that righ­teousnesse which is through the faith of Christ. Seeke not (Marc. Herem. de lege spirit. saith an old Heremite) the perfection of the law in mans vertues, for no man is found perfect in it. [...]. The perfection thereof is hid in the crosse of Christ. I end the point with Saint Austins speech,Retract. l. 1. c. 19. All the commandements are holden to be kept, when that which is not kept is forgiuen.

Digression. 37. Whether the Protestants thinke, whatsoeuer we do is sinne.

[Page 244]22Answer to the book of Engl. iu­stice. pag. 183. Our aduersaries confesse, there is no hatred so capitall and deadly as that which ariseth from the contrarietie of religion. This they speake out of their owne practise, whose hatred a­gainst vs hath deuised and layd to our charge more lies then themselues beleeue truths: which trade of lying and coining whensoeuer they lay away, that very houre they shall be silent, hauing no occasion to speake against vs if they will speake the truth. For we do not hold, that whatsoeuer we do is sinne, as the Iesuite chargeth vs; but that we hold is this,Math. 7.17. & 12 33. 1. Cor. 13 2. Heb. 11.6. first that euery work, not directed to the right end, which is the glory of God, nor arising from the right cause, which is faith, is sinne and dis­pleasant to God, what shew soeuer it make before men; as the workes of Gentiles, and other vnregenerate men. And herein not onely the Fathers hold with vs, bySic que clee­mosynae, reiunia operaque pia infidelium, pec­cata esse affir­mant, quia non sunt ex fide. Id­que Augustin. multis in locis videtur docere, & ante cum O­rigenes. Tolet. in Rom. 14. an­not. 15. the Papists owne con­fession, but the Papists themselues. Gregorius Ariminensis2. d. 38. art 1. & d. 36. saith, It is truly spoken, that a worke is then vertuous or morally good, when according to all the circumstances required, it is confor­med to true reason: and euery morall action not so conformed, is euill and vitious: as if it want the due circumstances of the end, &c. The like say1. d. 1 q. 1. lit. h & 3. q. 12 lit. yy. solut. 3. Occham, andMoral. c. 11. tract. 1. Almaine, that nothing is a good deede vnlesse it proceed from the loue of God, whereupon no worke of infi­dels is a vertue, &c. So that hitherto they condemne vs for that which themselues confesse to be the truth.

23 Next concerning the workes of the godly done in the state of grace, we do not say, whatsoeuer they do is sinne; but onely that sinne cleaueth to it, and in part blemisheth it what­soeuer it be, as water running through a miry channell is mud­ded, and wine put into a fustie vessell is changed thereby. The which pollution yet we do not thinke either maketh the work lose the name of a good worke, or put the doer into the state of damnation, as a work that is formally sinfull, wittingly com­mitted doth, by reason God for Christs sake forgiueth the im­perfection, and reputeth it good for that parts sake which him­selfe worketh. And as water mingled with wine, in part delay­eth it, and yet receiuing the colour and tast by the mixture, the whole is called wine: so our naturall corruption mingling it self with the good that Gods spirit worketh in vs, blemisheth it in [Page 245] part; and yet being ouercome thereof, the whole is called, and reputed a good worke.

24 The Scripture teacheth this plainly: forExod. 28.35. God gaue the high Priest a plate of gold to weare on his forehead, with the holinesse of Jehouah grauen in it, that he might beare the iniquitie of the offerings, the holy offerings of the people, to make them ac­ceptable.Apoc. 8.4. And Iesus Christ is faine to mingle the smoke of sweet odours with the prayers of the Saints, when they go vp to God. What better workes then the sacrifices of the synagogue and prayers of the Church? Yet we see they had need to be purified afore they come into the iudgement of God. Yea ChrysostomeHom. 19. ad pop. Antioch. [...]. faith of our praiers, that such negligence and carele [...]es [...] groweth vnto them, that we could not liue one day if God should straightly examine them. To will is present with me, Rom. 7 18. saith Saint Paul, but I find [...]. no power throughly to perform that which is good. And he that beleeued in Christ yet cried Lord helpe my vnbeleefe. For as a Scriuener teaching a child to write, though he leade his hand, yet the writing beareth witnesse of the childs imperfection: so God by his spirit writing his law in our heart, yet hath not gi­uen vs so great perfection, but that the best workes he teacheth vs beare witnesse of our naturall infirmitie so farre, that Saint AustineConfess. l. 9. c. 13. is of minde, that wo be to our commendable life, if God remouing his mercie, should rip into it: andDe ciuit. Dei. l. 19. c. 27. saith, All our righte­ousnesse standeth rather in the remission of our sins, then in any per­fection of iustice.

25 And it is the spirit of contention that chargeth this do­ctrine with making people carelesse to eschue sinne. For what can more encourage vs to weldoing, then when we consider the mercie of God that will not impute the imperfection of our obedience to vs, but supply what is defectiue out of the treasurie of Christs perfection? and as long as out of a good hart and an vnfained purpose we striue without fainting to serue him, he is readie not onely to pardon vs, but by exercise in san­ctification, to leade vs to more perfection. And if our aduersa­ries thinke the merite of their workes and integritie of their holinesse be such a spurre to prick them forward,As this Iesuit himselfe dispu­teth. § wherein yet by their owne confession they may be deceiued; we are conten­ted [Page 246] to relie on the promises of the Gospell,Rom. 8.1. which assure vs there is no condemnation to them that are in Iesus Christ, which walke not after the flesh, but after the spirit, by reason the law of the spirit of life in Iesus Christ hath freed vs from the law of sin and of death. Which hope including Gods acceptation of that we can do, his pardoning that we cannot do, Christs mediation for that I can and that I cannot do, the holy Ghost vniting my worke and his together, I hope is more to be trusted to, then such a Pharisaicall perfection as may deceiue vs, and by their confession that labour in it, is subiect to error so farre, that when a man is at the perfectest, yet can he not be sure he standeth in grace, or shall perseuere therein.

Digression. 38. Against the distinction of sin into mortall and ve­niall.

26 The seuenth point of our doctrine condemned as an occasion of libertie, is, that we hold all sin to be mortall of it selfe, and none veniall. And we readily confesse indeed that this di­stinction in that sense is false, and being deuised to maintaine the fancie of a mans perfect righteousnesse and power to fulfill the law, we refuse it as idle and impious. And because they say o [...]r so doing teacheth men to be carelesse in auoiding sin, let the Reader iudge whether it restraine more, to say as we do, All your sinnes, though neuer so small, are mortall, in their owne nature deseruing condemnation; or as they do, Not all are such, but some areHenriq. sun [...]. moral. l. 4. c. 20. n. 5. veniall, neither offering iniury to God, nor de­seruing hell, nor binding vs to be so sory for thē: but they Tho. part. 3. q. 83. & 87. ar. 3. Ouand. 4. d. 16. pr. 77. Linwood l. 3. de celebrat. miss. c. Linte a­mina. § vlt. may be for­giuen by knocking the brest, going into a Church, receiuing holy wa­ter, or the Bishops blessing, or crossing ones selfe, or by any worke of charitie, though we neuer thinke actually of them. Let this conceit be well beaten into mens heads, and withall define manyAs for example Quamius for­malis maledi­ctio ex suo ge­ne [...]e sit pecca­tum mortale, vt do [...]et D. Tho. Pote [...]t [...]amen. et idem tra [...]it, esse tantum ve­i [...]le, ra [...]io [...]e [...]li [...]et pa [...]ita­ [...] ma [...]ct [...], it [...] b [...] [...]ous, qui [...] in [...] g [...] peccat [...]. Atq [...]e hinc pos­sunt saepe excu­s [...]i a mortal: p [...]e [...]te [...]. ma­ledicentes filijs alio qui grau [...]bꝰ verbis, vt com­mendando illos daemoni. Greg. de Valen. tom. 3 pag. 1090. B. grosse and vnseemly things, very incident to the life of man, to be such venials, and then see who they be that vntie sinne most.

27 And though we thus reiect this distinction, yet is not [Page 247] our meaning hereby that all sinnes are equall and of like de­formitie, or haue the same effects, or stand in one degree of contrarietie to grace, or that none are veniall through the mer­cie of God: for our trust is, that through the bloud of Christ and true repentanceMatth 12.31. 1. Iohn 2 1. O [...]ee Christe, Spē cap [...]o sore quicquid ago veniab le apud te Quamlibet indignum venia faciamque lo­quarque. Prud. H [...]mart. in sine the mortallest sins that are shall be for­giuen vs. But we thinke it a false and presumptuous opi [...]ion to hold any sinne veniall of it owne kind, that is, including no­thing that offend [...]th God, or deserueth his iudgment. Wherein we haue many great Papists on our side, that our accusers may behold their conscience in smattering against that in vs, which is printed for good diuinitie in their owne bookes. AlmaineMoral. tract. 3 c. 20. saith. It is a question among the schoole-doctors, whether there be any such sin or no: and himselfe concludeth out of Gerson, that no sin is veniall of it selfe, but onely through the mercie of God, it be­ing a contradiction that God should forbid an act vnder a penaltie, and when he hath done, the said act should not be mortall of it owne nature; because being thus forbidden, it is against his law, and that which is against his law is of infinite euill, and so mortall. Of the same iudgement isContra artic. Lutheri. art. 32. Fisher the Bishop of Rochester, andDe vit. spir. lect 1. Ger­son the Chancellor of Paris,Vocab. Theol verbo Peccatū veniale. who comparing the rules that are ordinarily giuen to distinguish betweene mortall and veniall, concludeth he can find no difference. Besides,Opinio est Al­tisiodorensis, celebrata in scholis, quòd peccata venia­lia minuunt charitatē. Haec opinio non tam improbabilis est sicut solet vide­ri. Altisiod. sum. l. 3. tract 6. ca. 5. q. 1. Fr. Victor. re l. 8. par. 2. n. 21 some schoole­men confesse, that which they call venial sinne, diminisheth cha­ritie, andDuran. 2. d. 42. q. 6. Nauar. ma­nual. praelud. 7. n. 16. Vega def. Trid. l. 11 c. 20. Greg. de Valēt. tom. 2. pag. 634. Et Caietan. 1. 2. q. 72. ar. 5. Azor. instit. mor. par. 1 l. 4. c. 19. others denie not but it is properly against the law of God; whence it followeth that it deserueth the curse, and so is mortall, becauseDeut. 27.26. the law saith, Cursed be he that performeth not all the words of this law to do them. Yea the very name of sinne attributed to it, sheweth it is mortall, and partaketh the very nature of sinne: the diuision of sin into mortall and veniall, being, as Durand and Nauar hold,Est diuisio vni­uoci: quia ratio peccati simpli­citer & vniuoce saluatur in vtio­que. Dur. the diuision of that which signifieth the same thing, and vpholdeth the selfe same forme of sin in the parts deuided: that we may see how they are crossed at home in their owne schooles,Bell. de amis. gr. l. 1. c. 11. § Quintū arguin. who say, venials are sin by analogie, and imperfectly, and not vniuocally. Thus the Papists themselues haue misliked this distinction as well as we, whose discretion should be more commended if they would spare our doctrine and o­uersee it, at least vntill they haue made sure it finde no secret [Page 248] friends in their owne Church. For as long as they that wrangle against it, are driuen by the truth thereof to yeeld vnto it, the Protestants will take courage thereby, and embrace the faith yet more ioyfully, which hath aduocates to pleade for it at the Popes owne gates. This is not said to condemne the vse of this distinction of sinne by theMelancthon. Remisit. P. Mar­ty [...]. Vrsinus, &c. Protestants in another sence, not of the different nature of sinne, but of the diuers state and con­dition of the persons that sinne, as they sinne either against their knowledge and conscience, or of ignorance, surreption and such infirmitie: in which respect they call the former mor­tall or raigning sinnes excluding the rule of grace, and draw­ing vpon the sinner the guilt of death; the other veniall, as con­sisting with grace and a liuing faith, by meanes whereof they are pardoned and not imputed.

Digression. 39. Touching the satisfaction that men are bound vnto for their sinnes.

28 Next he accuseth vs for teaching against penance and satisfaction, taught by Iohn Baptist and our blessed Sauiour: wherin he speaketh vntruly of vs. For touching penance I will answer§. 58. below in a fitter place. And concerning satisfaction, we be­leeue that although Christ hath satisfied for the fault and pu­nishment, both eternall and temporall of our sinnes; yet our selues are bound to satisfie the commandements of the Gospel, tying vs to repentance, and amendment, and patient bearing of the crosse: though we do not thinke the doing hereof is it that answereth and explateth the iudgement of God due to our sinne, but onely serueth as a condition subordinately required that we may be partakers of Christs satisfaction. Thus the Pa­pists themseluesSum. Rosell. v. satisfactio. somtime describe satisfactionDe dogni c. cl. c. 54. out of Austin, to be the cutting off the causes of sin, and the stopping of the wayes that suggest them: andBavus de in­dulg. c. vlt. sticke not to grant, there is but one sa­tisfaction onely to God, euen that of Christ: and we do not properly satisfie, but only do some thing in respect whereof Christs satisfaction is applied to vs. Satisfaction to God thus described, we confesse: [Page 249] and thinke our selues blamelesse though we admit no more, because we haue some Papists on our side herein. And tou­ching offences against our brethren, we thinke it necessary that we satisfie such as we haue offended, by confession, restitution, suffering punishment, as the case shall require: yea we beleeueIob. 36 8. Act 1 [...].22. li [...]. 2 [...]. Heb. 12.6. that God in this life, by temporall afflictions, punisheth not onely the reprobate, but euen his owne children whose sinnes he hath remitted, thereby to humble and mortifie them, and exercise their faith and whole sanctification by opening their eyes. This is it we hold touching satisfaction, wherein we ac­knowledge an absolute condition of working and suffering, but deny the merit of the worke so done, and beleeue no ver­tue therein ordained to expiate our sinne.

29 Now compare this with that which themselues say, and so you shall see the point they quarell at.Sess. 4. sub lui. c. 8 C [...]t [...]ch. R [...]m tra [...]e [...]isfac [...]ione. The Councell of Trent defineth, that when God forgiueth a sinner, yet he for­giueth not all the punishment, but leaueth the party by his owne workes, to satisfie till it be washed away. Greg de Va­lent. tom 4. disp 7 q. 14 punct. 3. Bell. de poenit. l. 4. c 6. Herinq. Sum. l. 5 c. 19. n. 8. The workes, whereby this satisfaction is to be made, are said to be all good actions pro­ceeding from vertue, either inward or outward: all penance en­ioyned by the Priest at confession, as praier, almes, and fasting; and al the sufferings that befall men either in this life or in Pur­gatory. The things which by these workes we are supposed to satisfie God for, are holden to beBellar. & cō ­mu [...]ter o [...]es the temporall punishment, C [...]nci [...]. T [...]d. & Catech. Ro. vbi s [...]pr. the relickes of sinne, T [...]pe [...] expl. art. Lo [...]a [...] 6 Vega [...] c. 36. the fault it selfe, yea T [...]h. [...]e poe­nit. 4. c. 1. Ca­ [...]t. 1. qu. 4. de cont [...]t. the same punishment that should be suffered in hell, excepting the eternitie. Caietan21. qq. Quoli. qu [...] saith The canonicall punishment enioyned by the Priest, for satisfaction, includeth the punishment which is due to sinne before the presence of Gods iustice. And Gregory of ValenceVbi 1. [...]a. pun [...]. 1. § Quod si vero. writeth, The recom­pence made by satisfaction, respecteth not only the temporall punish­ment that is to be paied, but some part of the offence also, and the wrath of God which by the said recompence must be turn [...]d away. The thing that giueth the workes their condition to be satis­factoryRhem. Col. 1.24. they say is Christs grace, but they adde, that the passion of Christ and they together, make but one masse of passions, our suf­rings applying the medicine of his merits to vs. Bell. de purg. l. 1. c. 1 [...] §. Ter­tius tamen. Not that his satis­faction it selfe taketh away the punishment due to vs, but in that it [Page 250] remoueth it, so farre forth as we haue grace from thence to make our owne satisfaction of power. The plaine meaning whereof may be knowne by two other speeches of theirs. The first is3 d. 19. art. 2. concl. 5. Biels: Though the passion of Christ be the principall merit for which the grace of God, and the opening of heauen, and the glorie thereof be giuen, yet it is neuer the sole nor totall meritorious cause, but alwaies there concurreth some worke of him that receiueth the grace. The second isDe purgat. l. 1 c. 14. Bellarmines, That a righteous man hath right to the same glorie by a twofold title: one of the merits of Christ by grace communicated to him, and another of his owne merits. Which he could not haue said, but that he thought our owne workes to be satisfactory and effectuall as Christs are, and able to do the same that his death can.

30 So then the Papists condemne vs in this point, because we beleeue not the merit of our workes, and their vnion with Christs sufferings, for the satisfying of Gods iustice due to our sinnes; but thinke Christ satisfied for all, both sinne and punish­ment, and our owne workes are no more but dispositions, or conditions, whereunto God hath tied vs vpon other termes. And what they thinke, more then this that I haue touched, the Lord knoweth: but they speake desperatly,Soto. Palud. Caiet. Ruard. & nonnulli ex recentioribus: quos refert Suar tom. 1. d. 4. l 9. That a sinner, by the grace of God, may satisfie for his sinne condignly and equally, and by that satisfaction obtaine pardon. CaietanIn 3. Tho. q. 1 art. 2. ad 4. dub. saith: For so much as Christ the head, and we the members make one mysticall person, therefore my satisfaction being conioyned with Christs satisfaction, is made simply equall as it is the satisfaction of a mysticall person: yea sometime it is greater then the fault.Tom. 1. disp. 41 sect 3. §. Vltimo tandem. Suarez saith, When the soules in purgatory obtaine remission of punishment, not by pardons, or suffrages, Quae potius est solutio quā remissio poenae; quia fit per cō ­dignam satis­passionem. for so much as then it is by a condigne suffering of the whole punishment, there is no reason why it should be an effect of Christs merits, because there the man hath paid God as much suf­fering as he oweth him. There be finallyScot. Duran. Biel. quos re­fert Suar. tom. 1 disp. 4. sect. 11. some that hold a man by the power of nature, without grace, may be able to satisfie for veniall sins, & expell them. These mē, in their ordinary books made for the people to reade,Hopk. memor tract. of satis­fact. [...]. 1. sometime (no doubt to conceale their impietie) speake bitterly of vs for saying, they teach a man may satisfie by his owne naturall power, and in the state of sinne, [Page 251] and for the fault of sinne, and the eternall punishment as well as for the temporall paine, which satisfaction is equall to Gods iustice, and vnited with Christs merits: yet by this that I haue shewed, it appeareth they meane no lesse; and are our enemies in this question for no other cause but for that we beleeue it not, knowing wel enough we teach true repentance, and satis­faction, as I haue described it, though we thinke our workes haue no power to expiate, nor the Priest authoritie to enioyne them, nor a pardon any vertue to absolue vs by applying any satisfaction to vs.

31 Wherein we do iustly both reprehend and refuse them as vile and sacrilegious blasphemers of the crosse of Christ, climing (vnderProcul dubio enim magno­pere à pecca­to reuocant, & quasi fraeno quodam coër­cent hae satisfa­ctoriae poenae. Conc. Trident. ses. 4. c. 8. sub. Iul. pretence of bridling men from sinne) after himEsa. 14 14. that said, I will ascend aboue the height of the cloudes, and I will be like the most high. For firstEsa. 53.5. Psa. 32.2. Heb. 1 3. Rom. 8.1. 1. Pet 2.24. the Scripture attributeth our whole redemption and reconciliation to Christ, wherein is in­cluded our deliuerance both from sinne and punishment. Inas­much as there is no sinne or punishment so small but the breach and curse of the law containeth it,Rom. 10.4. 2. Cor. 5.21. Gal. 3.13. which Christ took vpon him to satisfie. And to ioyne our own penance with this satisfaction, maketh two satisfactions, the one that Christ did, the other that our selues do, whereby God shall be made vn­iust in punishing one sinne twise ouer. Or if, as some say, the sa­tisfaction be but one, it is Christs, & so we satisfie not: or ours, and so Christ satisfieth not: or Christs and ours both, and so we diuide the honour with him, which is blasphemy.

32 Next, a worke before it can satisfie must haue three qualities, which are so necessary,Suar. tom. 1. disp. 4. sect 6. that Christs owne obedience could not haue satisfied his Father without them. First, that it be our owne goods, and not the gift of God For his free gift can­not tie him to reward it euery time it is vsed: and all our good deedes1. Cor. 4.7. & 2. Cor. 3.5. Phil. 2 13. are the free gift of God, we being vnable to do them by our owne will or power. Next, that it be due no other way: which our workes are not, forEph 2.10. Luc. 17.10. we are created to walke in them, and if we had neuer sinned, yet we owe them all to the law of God: and it is madnesse to thinke, that may satisfie an offence which was due to the law if the offence had neuer bene done. [Page 252] Thirdly, that it be of equall proportion with the trespasse. Which no worke is, because no worke is of infinite goodnesse, asPeccatum ve­ [...]l [...]e e [...]t insi [...] ­tae m [...]. iae. Al­m [...]. Moral. tract. 3. c. 2 [...]. euery sinne is of infinite wickednesse, and euery punishment due to sinne of infinite effect, if it be not staid. The Protestants therfore haue reason to disclaime all confidence in such works, as the ancient fathers in all ages haue done. For ChrysostomeHomil. de Philogo. saith, If thou depart from thy former sinnes with all thy heart, and truely promise God that thou wilt turne no more to them, he will require nothing else for any further satisfaction. AndIn Luc. 22. ser. 46. Ambrose, I haue read of Peters teares, but his satisfaction I read not, AndDe domo in­ter. c. 1. Bernard, This is a condigne satisfaction to amend our liues, and when they are mended to sinne no more.

33 And I do not beleeue the Papists in good earnest hold their satisfaction of such necessitie, though sometime they speake zealously for it when the pardoner wanteth money. For then their Church would neuer haueAperta est in ecclesia [...]anua poenitentiae re­demptionis. Baro. tom. 11. an. 1055. n. 9. opened her doores so wide to let satisfaction out and pardons in: which is a signe she lo­ueth the price of a pardon better then her doctrine of satisfa­ction. And the opening of this doore letteth in more libertie then the Protestants refusall of satisfaction; specially as the Popes vse to open it. ForTheod. à Ni­em. de [...]cism. l. 1. c. 68. pag. 29. it is written of Boniface the ninth, That he sent into diuers kingdomes, his treasurers with pardons and Buls, who extorted thereby very great summes of money from the simple people: that in some one Prouince they would get to­gether an hundred thousand Florenes, releasing all offences what­soeuer without any penance, and dispensing with all irregularities. For it is a ruled case,Suar. tom. 4. disp. 50. sect. 3. & in­de. Henriq. summor. l. 7. tract. de indulgent. That all satisfactory punishments may be released by a pardon, andTax. Cancell. apostolic. the Court of Rome hath an order containing the price to be paid for all kinde of sinnes, murther, incest, parricide, sodomy, sacriledge, &c. AquinasSupplem. in 3. part. q. 25. art 1. saith, Christ might release the fault without any satisfaction, and so might Paul, therefore so may the Pope. YeaMagist. l. 4. d. 17. § Quid er­go. Boz. de sign eccl. l. 16 c. 7. they hold a man may be relea­sed without a pardon, also by contrition and humility of heart. PanormitanDe poe [...]itent. & remiss c. No­uit qui. saith, A man may be inwardly so penitent and con­trite, that he shall need no satisfaction at all, but may be absolued presently without any penance doing. And anotherGlossator. Panorm. c. licet de poenit. & re­miss, saith, He hath heard of many Diuines, that a sinner may be so sorowfull for his [Page 253] sinne, that without any other satisfaction in this world, and without any liberalitie of his Prelate, or punishment in Purgatorie, he shall obtaine eternall life through the great mercie of God. Thus they that so zealouslly reprehend vs for teaching repentance and faith in the sole merits of Christ against humane satisfaction, are driuen to the same point themselues, and yet will not con­fesse it.

34 The which truth in all ages hath so preuailed against them, that labouring, by their conceit of satisfaction, to ob­scure it, yet could they neuer agree in teaching it, nor for their liues offer vs any certaintie: but dazled therewith, like birds in the snow, or as the Sodomites smitten with blindnesse at Lots doore, they know not which way to go. Onely they agree in this, to raile at the Protestants, but what they would haue vs beleeue, themselues know not. For by what workes must we satisfie?Paludens. 4. d. 15. One answereth, by none that are otherwise due. Yes saithNauarr: man. c. 3 nu 4. another, If a man do them, not onely to pay his debt thereby, but also to satisfie: as if our intent could giue the worke any other condition then the law requireth? And who hath the appointing of the satisfactory workes?Catech. Rom. p. 342. One saith, the Priest at shrift by vertue of his keyes: nayScot. 4. d. 15. q. 1. & d. 18. Biel d. 16. q. 2. art. 3. dub 5. Ouand. 4. d. 16. pro. 40. saith another, the penitent is not bound to do that which he inioyneth him, but may reserue him­selfe to Purgatory, or haue satisfied before he came to confession. But who are the persons in state to satisfie?Scot. 4. d. 21. q. 1. Biel. 4. d. 16. q 5. art. 1. One saith, A man with­out grace by the power of nature can satisfie for veniall sinne. Suar. tom. 1. disp. 4. sect 11. Hopk. memor. tract of satis­fact. §. 1. A­nother denieth this, and calleth it heresie, holding it necessarie he be indued with grace and charitie. But what are the things that our works make satisfaction for?Satisfactio est compensatio poenae tempo­ralis debitae. Greg. Valent. tom. 4. d. 7. q. 14 punct. 1 Hop­kins vbi supra. pag. 385. One saith, only the tem­porall punishment due in this life. Vega l. 13. c. 36. Another saith, the sinne also. Tapper. expl. artic. Louanien. art. 6. A third saith, The sinne and the eternall punishment also. And how do these workes satisfie, whether of condignitie meriting, or onely of congruitie begging the release obtained by them?Bayus de in­dulg. c. vlt. One answereth, They do not properly satisfie, but onely do some thing in respect whereof Christs satisfaction is applyed to vs. Indic de lib. concorn. Luthe ran. mendac, 8. And Bellarmine writeth, that he ascribeth no merit of condignitie to any workes done by faith and the helpe of God, that in iustice the re­ward should answer them, but onely the merit of congruitie. But [Page 254] Suar. tom. 1. disp. 4. [...]ect. 12. another saith, that euen in the rigor of Gods iustice, they satisfie, and merit remission. But what if I make no satisfaction, or haue no pardon to release me?Surius com­ment. rerum in orb. gest p. 450. One in a furie answereth, I am dam­ned: The Lutherans, saith he, need no pardons, because relying vpon their barren faith, they go right downe to the pit of hell. ButMag. 4. d. 17 Host. de poenit. & rem [...]ss. cap. Deus qu. Archidiacon. apud Gloss. Panorm. vbi supra. others say, that by contrition onely, without confession, or payment of outward punishment, or liberalitie of the Prelate, or pains in pur­gatorie, I may go straight to heauen. And touching the pardons, whereby satisfaction is released,Caieta. tract. de indulgent c. 1. Durand 4 d. 20. q. 3. they confesse, that neither the Scripture nor the ancient Doctors mention them; which sheweth them to be monsters, that talking so much of the necessitie of satisfaction, yet omit it vpō a deuice of such vncertainty. Again,Tho. 4 d. 2. q. 1 art. 3. Allen tract. of pardōs p. 281. Bellarm. de indulg. l. 1. c. 2. Sum. Syluest. v. indulg. n. 4. some thinke these pardons to be grounded on the merits of the Saints ioyned with Christs merits, that by vertue of both these together the partie may be released. ButSum. Angel. verbo, indulg. n. 9. Duran. 4. d. 20. q. 3. quem referunt. Ouan. Grego. de Va­lent. Caietan. & Suarez. others deny this, and say, the merits of the Saints haue bene alreadie rewarded, yea be­yond their desert, and so are exhaust and spent, and the pardons are giuen out of the treasurie of Christs passion alone. ButFr. Mayro 4. d. 19. q. 2. Quē sic exponunt Valent. tom. 4. p. 1457. Caiet. de indulg. quae­sit. 3. Henriqn. Sum. pag. 490. some think there is no such treasury at all, neither of the merits of the Saints nor of Christ. Whereby we may see what account they make of satisfaction, that dare release it by a deuice whereof they haue so smal assurance, that they know not whence it receiueth his effect.

35 And to shew yet more fully how basely they thinke of it, we must call to minde how they haue taught the people, to whom satisfaction belongeth, to redeeme the same by saying ouer certaine prayers, (very iests to make a man laugh) that they haue printed in their ordinary Primers. Would they haue sold it at so vile a rate, if it had bene in their owne conceits, of any worth? or is it possible for vs to exchange it for any thing baser then these shreds? I will lay them downe as I find them inNicol. Salicet. Antidot. animae And the Salis­bury Primer, called Horae B. Mariae. their owne bookes. There is a short praier which whosoeuer saith deuoutly, shall haue three thousand daies pardon of mortall sinnes, and twenty thousand daies of venials, giuen by Pope Iohn the two and twentieth. And if that praier be too long, and the pardō too short, let him say fiue Pater nosters before the vernacle, and he shall haue ten thousand daies pardon, granted by the same Pope. Or [Page 255] if so many Paters nosters be too tedious, there is a shorter cut, about the scantling of an Aue, which if a man say at the Leua­tion, he shall obtaine pardon for twentie thousand daies, of the grant of Pope Innocent the sixth. Or if he had rather haue it for yeares then daies, though he take the more pains for it, there is a praier made by Pope Gregory, about the length of a Creed, which whosoeuer saith deuoutly, shall receiue fiue hundred yeares pardon: prouided alway that at the end of euery verse, he say a Pater noster, and an Aue. Or if he would haue some odde daies cast into his hundreds and thousands, he must kneele before the crucifixe and say a praier as long as three Aues, and he shall haue pardon for sixe thousand, sixe hundred, threescore and sixe daies, of the grant of Gregory the third; iust so many daies as Christ had wounds in his body: saue that our Lord on a day appeared to S. Briget at Rome, and told her his wounds were but fiue thousand, foure hundred, and fourescore (or asLudolf. vit. Christi part. 2. c. 58. Eck ser. de Passione. other authors tell it, fiue thousand, foure hundred, fourescore and ten, not reckoning possible the pricks of his crowne, Suar. tom. 2. pag. 347. which were threescore and twelue) in honor wher­of if she would say euery day of the yeare fifteene Pater nosters, and fifteene Aues, so she should worship euery wound, if she mist it not in Arithmeticke, once a yeare. But if she would take paines to vse fifteene other praiers, which he taught her and are set downe in the booke, adding them in order to the foresaid fifteene Pater no­sters, then she should deliuer out of Purgatory fifteen of her kindred, and fifteene more should be confirmed in grace, and fifteene sinners conuerted to God: with many other prerogatiues which it were too long to rehearse, as my author speaketh. But what say you to forty thousand yeares of pardon? Pope Sixtus the fourth granted it to whosoeuer will say a prayer of his making not fiue aboue for­tie words long: that his Catholickes might not complaine, the Protestants satisfaction was easier then theirs. And there is a­nother prayer somewhat longer, which Saint Bernard vpon a time saying before the Rood, so pleased the said Rood, that bowing it selfe, it embraced him in his armes: being belike of the same good nature that the Rood of Naples was,Anton. Chro. part. 3. tit. 23. c. 7. § 11. p. 206. which spake so kindly to Thomas Aquin, or of the same mettal that the cru­cifixe was of,Sibi or anti crucifixi ima­ginem inclina­re caput aspex­it. Baron. annal. to. 11. an. 1051. nu. 1. which nodded his head to the monke Gualber­tus. [Page 256] Now such a praier as this, that likeDictus & Amphion, Thebanae conditor vrbis, Saxa mouere sono testudinio, & prece blan­da Ducere quò vellet. Horat. art. Poet. Amphions harpe could make stones moue, by all likelihood would pierce further then the straightest satisfaction that could be taught. Or if the Pro­testants haue an easier way, yet at last they must giue place to one peculiar kinde of deuotion, throughly plied in our coun­try, which is, to haue the armes of Christs passion, the crosse, nailes, whip, lance, heart and hands of Christ for example painted, and them deuoutly to worship. For this kind of satisfaction hath won­derfull priuiledges granted it by one and thirtie Popes, and an hundred twentie eight Bishops. The first Pope granting three yeares pardon to them that vse it, the other thirty adding euery one a hun­dred dayes more, and each Bishop fortie.

36 And so I conclude, that the premises considered, our aduersaries haue no cause to disgrace the Protestants with their penance, or any longer to raile vpon them for putting it away; for as much as their owne doctors haue spoken so coldly and vncertainly thereof, and contrary one to another, and al­lowed such qualifications by contrition & pardons, as make it a thousand times easier then an hypocrites repentance. Which they would neuer haue done, being warie and wise, but that they thought in their conscience, the repentance taught in our Church to be the truth, and their penance a discipline of their owne inuentiō. And so frō henceforward we wil take their an­grie words about this matter, as spoken in zeale of their cause, and iealousie of their pardons, but neuer thinke they meane in good earnest to condemne vs thereby, though they speake somewhat rigorously for feare of the worst, lest their people should suspect them, and buy no more pardons

Digression. 40. Wherein the doctrine of iustification by faith onely, is expounded and defended.

37 The ninth point whereof he accuseth vs, is for teaching that by onely faith our sinnes be not imputed to vs: the which we teach indeed, or rather haue learned of him that teacheth all truth, the Spirit of God, whoPsal. 32.1. Rom. 4.6. saith, Blessed are they whose ini­quities [Page 257] are forgiuen, and whose sinne is couered: blessed is the man to whom the Lord imputeth no sinne. Now I neuer knew butSixt. Senens. biblioth l. 6. annot. 216. it was alwayes lawfull for Catholick men to vse the Catholicke phrase of the Scripture, and speake as it doth. For to say, they are not im­puted, and by faith onely they are not imputed, is all one: be­cause the not imputing of sinne is a mercie of God,Nazian. orat. in sanct. bapt. whereby he ascribeth it not to vs, nor deputeth it to condemnation, but as if we had neuer done it, he forgiueth it, and esteemeth vs no sinners. The which mercy being in God alone, supposeth some­what on our behalfe that may receiue it, which can be nothing but faith alone, the Scripture saying,Gal 3.14. We receiue the promise of the spirit by faith: andRom. 4.11. righteousnesse is imputed to all them that beleeue: asV. 3. Gen. 15.6. Abraham beleeued, and it was imputed to him for righteousnesse. The which our exposition, making faith alone the instrument, and not penance or workes, if our aduersaries mislike, then let them hearken what some of the learnedst a­mong themselues haue written. Forsomuch (4. d. 15. q. 1. saith Bonauen­ture) as man was not able to satisfie for so great offence, therefore God gaue him a mediator who should satisfie for it: whence it cometh to passe, that by onely faith in his p [...]ssion, all the fault is remitted, and without his faith no man is iustified. AndIn Ioh. 19. [...].30. Ferus: Our saluation is consummate, not fully, but in hope: by reason mā beginneth to be iusti­fied & healed so, that whilest he is iustified, the rest of his sin remai­ning in his flesh, through Christ is not imputed to him. AndAntididagm. Colonienf. tit. de Iustif. hom. pag. 29. Grop­per: By faith we are iustified as by the apprehensiue cause: that faith whereby without doubting we firmly beleeue, that hauing true re­pentance, our sins are forgiuen vs for Christ: whereof notwithstan­ding it behoueth vs by faith to haue the inward testimonie of the holy Ghost. Whereby we see that iustification, or not imputation of sin, by faith onely, is good diuinitie among our aduersaries themselues.

38 But because, either through ignorance or malice, it is misreported to the people, who are made beleeue that thereby we exclude the necessitie of a godly life: therefore I will briefly expound the meaning of this proposition, By faith onely we are iustified. Wherein there are three termes: the first is iustifi­cation; and thereby we meane Gods acceptation of a sinner [Page 258] to grace and glorie. For man being guiltie of the breach of Gods law, and so subiect to the penaltie thereof, which is con­demnation, cannot be restored againe vnlesse he bring a righ­teousnesse to satisfie this law againe; that is to say, which may answer both the obedience that it requireth, and the punish­ment that it inflicteth. The reason hereof is, because the law being part of Gods will, and being giuen to man out of the iu­stice of God, must take his effect: else God should leaue his iu­stice vnsatisfied, and depart from his nature,Mat. 5 18. which is vnpossi­ble. This righteousnesse we affirme to be not our owne inhe­rent iustice, but the obedience of Christ alone, whereby he ful­filled the whole law most perfectly for vs. We denie not but euery seruant of God hath in him true sanctification and holi­nesse, enabling him to repentance, satisfaction, faith, hope and charitie; but we denie these or any of them to be the iustice whereby the bond of Gods law is answered, and we appeare righteous before Gods iudgement seate, partly because they are vnperfect, and partly for that we do them not by our owne strength. But the very thing that maketh vs accepted as iust, is the obedience of Christ, whereby he fulfilled the law, and satis­fied the punishment in his life and death for vs: which obedi­ence both merited the remission of our sins, and effectually wrought the righteousnes of the law. For the deriuing whereof vnto vs, two things must be done: one on Gods behalfe, ano­ther on our owne. That which God doth, is called imputation of Christs obedience to vs for the pardon of our sins, and the making of our persons acceptable, as if our selues had neuer sin­ned. That which we do, is beleeuing in Christ, and so receiuing that which God offereth: both which actions when they meet, Gods offering Christ, and our receiuing him, the iustification of a sinner is then formally accomplished.

39 The next terme is faith: whereby we do not meane ei­ther a fleeting opinion of Gods fauour standing onely in ima­gination, nor yet, as our aduersaries define it onely an assent vnto all those things which God hath reuealed, beleeuing them to be true: but we hold it to be ouer and besides this,Nec fides ex­cludit omnem dubitationem; sed dubitationē vincentem & trahentem in oppositum cre­dibilis. Scot. 3. d. 23. an infallible knowledge and apprehension of Gods good will towards vs [Page 259] in particular, whereby we apply the speciall promises of the Gospell to our owne selues: the which knowledge we hold is obtained two wayes: one is by the inward testimonie of Gods spirit witnessing with our spirit, that God doth now accept vs for his sons in Christ: the other leading hereunto, is by the re­uelation of the Gospell, promising iustification to all that do the things required therein, whereto, when we by the grace of God and a liuing faith performe them, our conscience enligh­tened with the truth, answereth, We haue done them. By this meanes we say a man may be able to beleeue Christ to be his Sauiour, and so beleeuing he apprehendeth the promise, and is iustified by his faith as by an instrument; that is to say, this his consent and obedient yeelding himselfe to beleeue Christ Ie­sus his Sauiour and his speciall promises, is as it were the hand whereby a sinner must receiue Christs obedience for his iustifi­cation. And if it be obicted, that no man can thus beleeue, be­cause he knoweth not the wil of God, or if he do beleeue thus, he may deceiue himselfe: I answer, that it is in no mans power to attain to this knowledge of himself, but as God reuealeth it and worketh it in vs by his word and Spirit, infusing it secretly into our consciences by the preaching of the Gospell, and our faith and obedience thereunto, as a man heareth his friend tel­ling him a secret in his eare: wherein if one be diligent and faithfull, it will worke three effects in him. First it will humble him and shew him his misery, and so driue him to Christ for helpe. Secondly it will conuert his life, and of a profane person make him a godly man. Thirdly it will infuse and drop into him by degrees the feeling of Gods good will toward him, and so inspire him with comfort: from all which he may as infallibly by faith conclude his redemption, as if his name were written in the Bible. Which I declare by a similitude of a King, who sending a pardon to fortie thousand rebels, setteth not downe their names in particular, but putteth in a condition, that all they shall be pardoned that wil lay by their weapons and come to him: the which he sendeth a herald to proclaime, and the people hearing it do accordingly, and thereby know infallibly they are pardoned: and if any man would molest them because [Page 260] their name is not expresly written in the pardon, they might contemne him, and securely conclude their deliuerance from the condition that is expressed. In the same maner do we ap­prehend our iustification by faith. For all men being sinners a­gainst God, he hath sent out the pardon of his Gospell, not writing any mans name therein particularly, but putting in a condition, that so many as will be saued by Christ, repent, be­leeue and obey him: the which being published by prea­ching, as soone as the elect heare, they receiue, and so know infallibly they are pardoned. And if any man would molest them, as the Papists for example do, because their name is not expresly written in the Creed, they might despise them, and both against theirs and the diuels accusations securely conclude their saluation from the condition expressed, thus: He that re­penteth and forsaketh his sinnes, and beleeueth and obeyeth the Gospell vnfainedly, shall be saued: But I repent and for­sake my sinnes, I beleeue and obey vnfainedly: Therefore I shal be saued. The first proposition is expresly contained in the Scripture: the second is the perpetuall and constant testimonie of the conscience in such as are called.The Schoolmen confesse, they are conclusions of faith, which arise from two premi­ses, the one wher­of is immediatly reuealed in the Scripture, the o­ther dedu [...]ed by good consequēce, or naturally knowne and ad­ded to that which is reuealed. Greg. de Val. tom. 3. pa 34. A. B. Medin. in 1. 2. q 112. art. 5. pag 627. The conclusion there­fore must needs be true and cannot deceiue, because it is extra­cted out of the word of God, and perfected by the worke of his owne spirit in the conscience, where all the generall propo­sitions of the law and Gospel are applied. If the second propo­sition be false, as it is in all that abide in their wicked life, and impenitencie and infidelitie; there is no way but to amend and vse the meanes of reformation, vntill the conscience may with­out error assume it. This conclusion thus grounded, is that faith that we meane, when we say, we are iustified by faith: and it is so farre from giuing libertie to sinne, and excluding a good life, that you see a good life and the promise made thereunto, are the premises that beget it, yea of absolute necessitie they must reform themselues afore they haue it, and perseuere in all good workes if they will maintaine it.

40 The third terme is Onely: whereby the meaning is not to debarre repentance and good workes, but to exclude them from being either the righteousnesse that maketh vs accepted [Page 261] to eternall life, or the meanes whereby that righteousnesse is applied to vs: though they haue their vse and absolute necessi­tie otherwise; repentance in preparing and making vs fit to be iustified by faith, and afterward the same with good workes, in the life of man. For the elect are brought to glorie not by iusti­fication alone, but by vocation and sanctification also. In the former we say, our workes haue no roome at all, in as much as it standeth in the clearing of a sinner from the law, and the making of him perfectly iust in the sight of Gods iudgement, which no mans works can do, but only the obedience of Christ communicated to vs by faith. In the two other they are requi­red, because it is the ordinance of God, that if any man come and be in Christ, he should repent and be a new creature, wal­king not according to the flesh, but according to the spirit. Neither when we say, faith onely, do we thinke that the faith whereby we are iustified is alone, and without loue and works, any more then he that saith, the heate onely of the fire burneth, meaneth thereby that the heate is without light: but we hold that iustifying faith is alway accompanied with workes, as the Sunne is with his light, and trees with their fruite, and causes with their effects; though the workes themselues iustifie not, but being the effects of iustification, haue their proper vse to sanctifie vs, which is a condition in his due time and order ne­cessarily required to saue vs as well as iustification, because as I said, God bringeth no man to glory by iustifying him alone, but by sanctifying him also: for whom he electeth, them he calleth, and iustifieth and sanctifieth both.

41 And this is it we meane by saying our sinnes are not im­puted, or we are iustified by faith onely: whereat as often as our aduersaries wonder, they should be put in mind of that which Erasmus told them long since, This word Only, which now adayes they shout at so in Luther, is reuerently heard and read in the wri­tings of the Fathers. For Saint AmbroseComment. 1. Cor. 1. saith, This is the worke of God, that he which beleeueth in Christ should be saued WITH­OVT WORKES, FREELY BY GRACE ONELY receiuing the pardon of his sinnes. ChrysostomeHom. 7. Rom. 3. saith, But what is the law of faith? Euen to be saued by grace: here the Apostle sheweth the [Page 262] goodnesse of God, who not onely saueth vs, but also iustifieth and glo­rifieth vs, vsing no workes hereunto, but requiring FAITH ONE­LY. BasilHom. de hu­mil. saith, This is true and perfect reioycing in God, when a man is not lifted vp with his owne righteousnesse, but knoweth him­selfe to be void of true righteousnesse, and to be iustified by FAITH ONELY in Christ. Comment. 2. Eph. Theodoret y saith, We haue not beleeued of our owne accord, but being called, we came, and being come, he ex­acteth not puritie and innocencie of life at our hands, but by FAITH ONELY he forgaue our sinnes. BernardCant. ser. 22. saith, Whosoeuer is tou­ched with his sinnes, and hungreth after righteousnesse, let him be­leeue in God that iustifieth sinners, and being iustified by FAITH ONELY, he shall haue peace with God. Thus the Fathers, in their time, spake according toRom. 3.28. & 4 5. Gal. 2.16. the Scriptures, whereupon we ground our selues, whose words can no way be so wrested, but they will yeeld our very opinion, and plainly shew, that in this point they held the same thing that we do.

42 And out of all question our aduersaries themselues in times past haue thought it the truth. For Aquinas hath leftRom. 3. lect. 4. & Gal. 3. lect. 4. written, that workes be not the cause why a man is iust before God, but rather they are the execution and manifestation of his iustice: for no man is iustified by workes, but by the HABIT OF FAITH infused: yea IVSTIFICATION IS DONE BY FAITH ONLY. AndIac. 2. the ordinary Glosse, Abraham was not iustified by the workes he did, but by FAITH ONELY, his oblation being a worke of his faith, and a testimonie of his righteousnesse. But Gropper with the Diuines of ColenAntididagm. pag. 29. speake more fully, that By the faith of Gods word, working in vs contrition and repentance, and other workes of preuenting grace, we are iustified as by a certaine prepa­ratiue and disposing cause: but by faith, whereby without doubt we firmly beleeue our sins to be forgiuen for Christ, we are IVSTI­FIED AS BY THE APPREHENDING CAVSE. So God iu­stifieth vs by a double righteousnesse, as by formall and essentiall cau­ses; whereof one and the chiefe is the perfect righteousnes of Christ; not as it is out of vs in him, but as and when the same being appre­hended by faith, is imputed to vs for righteousnesse. And this impu­ted iustice of Christ is the chiefe and speciall cause of our iustifica­tion, whereunto we are principally to rely and trust.

[Page 263]43 And thus we see the Protestants doctrine of onely faith and the not imputing our sinnes vnto vs, was thought sound diui­nitie among our aduersaries themselues, till within these three­score yeares, that the Trent Councell began to looke asquint at it, which was no maruel: for it is an ordinary thing that a man marrying a latter wife, looketh strangely on his owne children had by a former, yea giueth his land from them to their yonger brethren, though once the time were when he was of another mind. And so no wonder if the Church of Rome now begin to turne away her louing countenance from her former faith, when she hath about her so many brats of latter opinions be­gotten by the Friers and Iesuites, her new louers, that would haue no nay. Otherwise, faith onely is a doctrine that might haue inherited her mothers lands, euen this day in Rome, had she not in her widowhood played the wanton. And yet seeing in auncient times it was holden, in the dayes of the Church of Romes first husband, our aduersaries, for reuerence of their schooles, and credit of the Doctors, should handle the matter as gently as might be, and not so intemperatly reuile their mo­thers elder sonne, calling it, as this Iesuit doth, a doctrine draw­ing men to leudnesse, or asRom. 3.22. the Rhemists do, a new no-iustice, a fantasticall apprehension; nor asWhright. art. 9. another doth, a Solifidian portion; nor asApolog. ep. sect. 8. another doth, a desolation of order, a doctrine against a common wealth: because such foule words as these will touch the Scripture it selfe, and all the ancient Fathers, and many Romane Catholickes as well as vs: and they that are so lauish of their tongue in vsing them, if they take not good heed may chance to haue his hap that threw a stone at a dog, and vn­awares hit his step-mother.

Digression. 41. Intreating of Predestination and Free-will, as the Protestants hold them: and shewing that their doctrine, concer­ning these points, doth neither make God the author of sinne, nor leade men to be carelesse of their liues, nor inferre any ab­solute necessitie constraining vs that we cannot do otherwise then we do.

[Page 264]43 In the last place he mentioneth our doctrine touching Predestination and Freewill, as if thereby we led men to be carelesse in their actions: because (as this Iesuit vrgeth it) God hauing predestinate all things, mans free will is lost thereby, that he cannot do otherwise then he doth, but God himselfe is the author of sinne. Wherein he sheweth his vnsatiable desire of contention; and that besidesP [...]. 30.15. the graue, the barren wombe, the earth, and the fire, which neuer say, I haue enough, there is a fifth thing as vnsatiable as they, the contentious spirit of an aduersarie, neuer satisfied with lying and contradiction. For let them say directly, what is the point they mislike? Is it our doctrine of pre­destination? Why you shall see presently the learned of their owne side teach it as we do. Is it because we deny free will? why they belie their owne knowledge; they know we deny it but onely in part. Is it because we teach God is the author of sinne? whySuar. Opusc. l. 2. c. 2. their owne Iesuites confesse, The Protestants know well that God intendeth not that which is formall in sinne himselfe, nor inclineth the will of man that he should intend it. Or is it finally because we hold some fatall necessitie constraining the will of man, that he cannot do otherwise then he doth, that so all care and consultation should be to no purpose? Why, we teach the contrary. These and such like, being malicious and base impu­tations deuised by men in their fury and desperate aduentures against vs, to seduce the ignorant, and to make our cause odi­ous, which euen their owne people would embrace if they knew it.

44 For first touching Predestination, we hold according toRom. 9. Eph. 1 4.5. 1. Thes. 5.9. 2. Tim 2.20. 1. Pet. 2 8. the Scripture, that God from all eternitie, before the world was made, hath not onely foreseene all things that could be or should be vpon his appointment or permission, but also by an vnchangeable decree hath fore-ordained all things and per­sons to certaine determinate ends, for his owne glory: and that neither the Saints were elected in Christ to infallible and per­seuering grace and eternal glory for their foreseene righteous­nes, nor the reprobate refused or not elected to the same for their foreseene wickednesse; but both the one and the other were predestinated to those their seuerall estates, according to [Page 265] the coūsell of Gods own will, which was not moued therunto by any thing that he foresaw in the parties, but most freely de­creed it, according to his owne pleasure, and absolute domini­on that he hath ouer the creature. And this decree of Gods will is the first and highest mouer of all other wils and things in the creature, wheruponPr [...]ma radix contingentiae rerum, est vo­luntas diuina, efficacissima ad faciendum res, non solum quantum ad substantiā, sed etiam quantum ad omnem mo­dum ipsarum, quantū ad fieri & quantum ad esse See Tho. 1. part. q. 19. & ibi Caiet. Capreol. 1. d. 38 con. 2. the smallest, and most contingent or casuall things also that fall out, depend, as vpon their vniuersall cause, whose influence into the second causes directeth, produceth, inclineth, and ordinateth them to their effects: not by inforcing thē (as the will of man for example) by any naturall necessitie or constraint, but by inclining them to worke according to their condition,Deus ita vo­luit, vt effectus egrederentur à causis secundis secundum mo­dum ipsarum. D Bann. part. 1. p. 333. f. so as the said effects shall proceed out of them accor­ding to their owne manner, as a contingent effect shall go forth of a contingent cause, and a free effect issue out of a voluntary and free cause. This is the summe of that we hold touching predestination, and the influence thereof into the actions of men.

45 Whereby it is plaine, that whatsoeuer we hold against freewill, yet do we not lay the bondage thereof on Gods pre­destination, but vpon Adams fall, which is the proper roote and foundation whence that impotencie that is in our will ariseth. For the decree and prouidence of God began not after Adams fall, but before, and yet we thinke Adams will was perfectly free: which sheweth our opinion to be, that freewill (though we want it) may well stand with Gods predestination, because A­dam in his innocency had it, & yet was ruled by Gods prede­stination. And therfore our aduersaries bely vs, when they say, our opinion touching predestination maketh vs deny freewill: for we thinke indeed our will is moued effectually by Gods will in all our actions; which being the most effectuall and vni­uersall cause of all things, qualifieth our will, and inclineth it to the action; yet doth it not follow hereupon, that therefore we thinke our owne will hath no freedome, but onely that the freedome thereof dependeth vpon a former freedome, which is the freedome of Gods will. And if we hold further, as some Diuines do, that Gods will determineth ours, and his decree floweth into all the effects of our will, so that we do nothing [Page 266] but as he directeth our will and purpose: yet this excludeth not our owne freedome, neither maketh God the author of sinne, nor implieth any ineuitable necessity in our doing. The reason is, because God moueth not our will violently, nor inforceth it, but leaueth our inward motiue within our selues that stir­reth it vp, which is the act of our vnderstanding, whereby we iudge the thing good or euill, that we will or nill. For in the proceeding of our will, first the minde apprehendeth some obiect and offereth it to the will, then vpon the full and perfect iudgement of the vnderstanding the liberty of the will concur­ring or going therewithall, the will followeth or refuseth it, as the vnderstanding iudgeth it good or bad. And so this act or iudgement of our vnderstanding, is the roote from whence the free choice of our will ariseth, in such manner as whatsoeuer it be that goeth before the act of our will, or setteth in with it, to incline it, (as Gods will doth) as long as it destroyeth not, or inforceth this practicall iudgement of reason, the liberty of our will is not ta­ken away. And herein standeth the trueConcordia liberi arb. cum diuina praedest. concord betweene Gods predestination and mans will: that the free and immuta­ble counsell of Gods will, goeth indeed in order before the o­peratiō of our will, or at least together with it, and determineth and circumscribeth it: but forsomuch as it neither inforceth our will, nor taketh away our iudgement, but permitteth it freely to leade and perswade the will, it expelleth not our liberty, but rather cherisheth and vpholdeth it: For wheresoeuer these two concurre, freedome from violence and necessitie, and the full con­sent of reason, there is the whole and true reason of libertie.

46 Neither could I euer perceiue that our aduersaries durst directly gainsay this. For it is a conclusiō in their schools, thatGabr. 2 d. 28. notab. 2. Anton. Sum. Moral. part. 1. tit. 5. c. 1. §. 8. no second cause can worke without the agency of the first: and the first cause floweth into the effect of the second cause, more then the second cause it self doth: and thereupon God being the first cause of all things, the effects of second causes, whether they be naturall, or whether they proceed from freewill, are more subiected to God then to their second causes. YeaAlmain Mo­ral. tract. 1. c. 1. they write, that the first cause is not onely the cause of the effect produced by the second cause, but also the cause why the second cause produceth such an effect. Shall [Page 267] we from these speeches conclude against them, as the Iesuite doth against vs, that man therefore hath no freewill, and that he cannot do otherwise then he doth, and that God is the author of sin? And yet no Papist aliue can shew any doctrine or writing of ours that more vehemently insinuateth such conclusions then these speeches do; for they ascribe vnto Gods will an absolute soueraignty ouer ours, to moue, determine, and restraine it, and the actions thereof; which is all that we say, and the verie point the Iesuite cauilleth at.

47 But it is obiected, that if our will be no freer then thus, how can it be possible we should do otherwise then we do? for God moueth and inclineth it, yea determineth and limiteth it. I answer, that if the saying, our will is limited by God, giue any occasion of danger, our enemies that accuse vs, are as guil­tie thereof as we. For these are their words, besides that I haue set downe immediatly before:Occham. 1. d. 38. quem sic refert. Alm. c. 1. that when our will produceth a­ny act, it is not in the power thereof, at that instant, not to produce it. Almain. Mo­ral. c. 1. tract 2. That the will can do nothing but God will haue it so to do. Vall. de lib. arb. quē refert, Chemnit. loc. tom. 1. p. 440. That there is no power at all in our will, but Gods will worketh and effecteth all things. Dom Ban. 1. part. q. 19. art. 10. That God determineth our will by his im­mutable counsell, &c. A [...]im. 2 d. 26. q. 1. That all men need the speciall helpe of Gods grace to do any thing that good is. This determination of our will by the gouernment of Gods will, goeth as far against free­will as any thing that we say; and therfore if our doctrine leade men to be carelesse and desperate, how will they excuse their owne? The meaning therefore is not, that God by his proui­dence infuseth any constraint into the mind of man to inforce it, or any error to seduce it, or imposeth any necessitie to binde it; but onely that he inclineth and ordereth it to worke freely that which he hath foreseene and determined for his own glo­rie, and besides his preseruing the facultie thereof, moueth and applieth it to the obiect and worke that it willeth or nilleth. Which maner of inclining I thinke no Papist will deny. For ThomasContra. Gent l. 3. c. 89. saith, Man cannot vse the power of his will but so farre forth as he worketh in the power of God. Ib. c. 91. And all our choise and will is immediatly disposed of God. AndBell de lib. arb. l. 3. c. 18. the Iesuites confesse, that whether men will or no, yet can they not peruert the order of [Page 268] Gods prouidence set downe from all eternitie, to do at any time that which God absolutely will not, or not to do what he absolutely wil­leth. Which words you see restraine all our libertie to Gods pleasure, and exclude not the precedencie of his will to de­termine ours. Yet are not our actions made necessary thereby, so that we cannot do otherwise then we do: because Gods will is the first mouing cause, willing no effect in the creature of absolute necessitie, but according to the condition of the se­cond causes; and no effect is called necessarie of the first and remote causes, but onely of the second and nearer; asTho. cont. Gent. l. 1. c. 86. & l. 3 c. 72. Ca­preol. 1. d. 40. art. 3. concl. 3. the Schoolemen teach in this question.

48 By this that I haue said you may perceiue, that though our aduersaries take vpon them to be great patrones of free­will, yet when the matter cometh to scanning, they are forced to subiect it again to Gods prouidence, as much as any Prote­stant doth; and their so doing is lyable to the same difficulties that the Iesuite obiecteth against vs. ForDe gr. & lib. arb. l. 4 c. 11. the Iesuites say, Man is not holden to haue freewill in choosing and consulting, because he can do it of his owne strength, but because the cooperation of God being allowed, he can do it. AndGreg Arimin 2. d 26. q. 1. & 2. the best learned Schoolemen they haue, thinke, Our will vnable to any good, till God send his speciall grace thereunto. Shall I now conclude, they debarre all care in consultations, and make men desperate, because the wil is vnable when grace is wanting? and we can do nothing of our selues till God inable vs? If I should, my conclusion were the very same against them, that theirs is against vs, that is to say, wrongly inferred.Vide Dom. Bannes. 22. qu. 10. art 1. pag. [...]90 lit. c. For though I cannot by mine owne strength, rise vp from sinne, nor do any good till Gods grace preuent my will, yet an earnest care whereby I deliberate, is that meanes which the spirit vseth to preuent me; and there­fore if I will be saued, or reclaimed from sinne, or confirmed in grace, I must admit deliberation, as the first motion that God casteth into my minde for the effecting hereof: and not stay till I finde some violent and sensible compunctions in­forcing me, but accept euen that small motion of care and con­sultation, the which to cast away, is to reiect Gods offer inui­ting vs to our vprising. Next, though we haue no power to con­uert [Page 269] our selues, yet all men haue power to vse the outward meanes, and libertie to heare the voice of Gods word and spirit, inuiting them to consider of their estate: which is suffi­cient to make them vnexcusable if they resist it. God worketh some things in vs without vs, some things in vs and with vs, some things in vs and by vs. In vs, without vs, good motions which by his spirit he casteth into vs, as we lie plunged in sin, whereby he awaketh vs and biddeth vs thinke of our vprising. In vs and with vs, a good will to receiue those motions, and not to resist the spirit. In vs and by vs, all such good workes as the motion of his spirit teacheth vs to do. And thus in the greatest bondage of our will we make roome for care and consultation euen in spirituall things, otherwise then the most of our aduer­saries do, inWhereof reade in the next Di­gress [...]. 62. their doctrine of the merit of congruitie: whereofBav. de vi [...]. imp. l. 2. c. vlt. one of themselues saith truly, They go not the right way to worke, who aspiring to walke after the spirit, place the hope of a bet­ter reformed life, in the commadement of the law, and freedome of their owne will.

49 Or if the Iesuite, according to the common error a­mong the vulgar of his side, imagine we make men desperate and carelesse in their actions, because we teach no man is ele­cted or reprobated because of his workes good or euill, that God foresaw he should do: he is deceiued likewise; and the former difficulties return vpon him. For the most iudicious and learned in the Church of Rome are of the same minde. Tou­ching election there areMagist. 1. d. 41 & ibi Occham. A [...]im. Camerac. Capreol. Dur. Mayro. & alij. Bell. de gr. & lib. arb l. 2. c. 10. Valent. tom. 1. p. 364. Tolet. in Rom. 9. few but grant, it is of the free mer­cie of God without any respect to our merits.Tract. de Prae­dest l. 1 p. 38. And Cathari­nus saith, the contrarie is Pelagianisme and deserueth to be hissed at. Touching reprobation the opinion is more currant, that it should passe vpon the foresight of sinne which God beheld in the wicked. But this, in reprobation negatiue especially, is also crossed by theAltisio. l. 1. c. 9 qu. 1. & 2. Arim. Dur. Camerac. Capreol. vbi supra. Tho. con­tra Gentil. l. 3. c. 161. & 163. & lect. 2. in Rom. 9 chiefest Schoolmen that euer writ, andBell. vbi supra c 16. Valent. tom. 1. p. 404. Tolet. vbi supra the Ie­suites themselues shrinke from it. Ariminensis saith, No man is reprobated because of the euill vse of his freewill, or finall resistance of grace, which God foresaw in him. Part. 1. q 23. art. 5. Dominus Bannes confuteth them that hold otherwise, and saith, that considering the repro­bate absolutely, there can no cause or reason of their reprobation be [Page 270] giuen on their own behalfe. But all the effects of reprobation are or­dinated to this one end, to shew the iustice of God, and his mercie to­wards the elect. Our aduersaries therefore communicating with vs in our doctrine touching the cause of reprobation, are as guiltie of making men carelesse thereby as we.

50 But I wonder most what should driue this Iesuite to say, we make God the authour of sinne. I know he might heare and reade the imputation laid vpon vs byPosseuin. bib. select. l. 8. c. 11. Bellar. de amis. grat. l. 2. c. 3. the Iesuites, but it is very strange any man of vnderstanding should not dis­cerne the foolery. For I chalenge any man that listeth to trie it, let him shew if he can that the Church of England holdeth a­ny more touching this matter then the Papists themselues haue expresly written. Occham saith,2. q. 5. lit. k. God is immediatly the first cause of all things produced by the second causes. But of things euill, he is the mediate cause, in that he produceth and preserueth the creature that is the mediate cause of euill. And3. q. 12. lit. yy. againe, if we speake of the sinnes of commission, not onely the will of the crea­ture is the efficient cause of euery such act, but euen God himselfe who immediatly causeth euery act. And if you reply, that then God should sinne by causing an act of such deformitie, as the will of the creature sinnes when it causeth such an act: I answer, that God is debter to no man, and therefore he is bound neither to cause that act, nor the contrary; nor yet not to cause it; but the will of the crea­ture, by Gods law is bound not to cause the act, and so conse­quently sinnes by doing it. To the very same effect writeth2. d. 34. q. 1. art. 3. Gre­gorius Ariminensis, &Pag. 126. ad 7. addeth further, that some Doctors of his time affirmed, that albeit the sinfull act were of God, yet the sinne was not: which saying, saith he, may haue a good sence, not by concei­uing the deformitie to be any thing distinct from the act, which is not caused of God; but vnderstanding, that although the sinfull act be of God, yet as it is sinfull it is not of God, who doth nothing against that which right reason iudgeth should be done. Cardinall Came­racensis1. q. 13. art. 1. pag. 193. saith, Many solemne Doctors confesse, that God is the cause of sinne, and that he can cause and will sinne. MedinaBartol. Med. in 1 2 q 93. art. 6. pag. 496. saith, A sinner when he sinneth, doth against the will and law of God in one sence, and in another, not. He doth indeed against his signified will, and against his precepts and prohibitions, which by a figuratiue [Page 271] speech, are called his will; but against the will of his good pleasure he doth not, nor against the eff [...]ctuall ordination of God. In the same mannerMayr 2 d. 43. q 1. Duran. 2. d. 37. q. 1 & 1. d. 46. q 2. Altisio [...] l. 2. p. 79. Feli [...]. in decal. pag. 69 T [...]o. in 9. Rom. write others: and such as are busiest in accusing Lu­ther and Caluin touching this point, yet by strength of argu­ment, and euidence of the Scriptures, are driuen to say,Bann. 1. part. q. 49. art. 2. That no sinne falleth out beside the will and intention of God: Bell. de amiss. grat. l 2. c. 13. but that by a figure he commandeth it, and exciteth men vnto it, as a hunts­man setteth the dog vpon a hare, by letting go the slip that held the dogge. God therefore not onely permitteth the wicked to do many e­uils, neither doth he onely forsake the godly, that they may be con­strained to suffer the things done against them by the wicked: but he also ouerseeth their euill wils, and ruleth, and gouerneth them, and boweth, and bendeth them by working inuisibly in them. And not onely inclineth euill wils to one euill rather then another, by per­mitting them to be caried into one euill, and not permitting them to be caried into another: but also positiuely he bendeth them, by incli­ning them to one euill and turning them from another, occasionally and morally, &c. Let our aduersaries looke well into these spee­ches, and they shall finde we say, in effect, no more: and if they will expound ours as gently as they do their owne, there will appeare no difference.

51 For we hold first in generall, thatPs. 5.4. Habb. 1.13. [...]h. 3 5. Zach 8.17. eccl. 7, 31. lac. 1.13. God is not the au­thor of sinne, but the diuell and mans owne corrupt will; the contrary whereof we defy as blasphemy. Next, more particu­larly, we beleeue that God willeth nothing that is formally sin, as he willeth that which is good, but hateth it ra [...]her: whence it followeth, that he inspireth it into no man, neither doth he create any corruption in our will which was not there before: but forbiddeth it absolutely,Esa. 30.21. Rom. 2.15. within vs by the light of his Spi­rit,Deut. 27.26. without vs by the commandement: and the first entrance of sinne into the world, and the continuance of it in the world, was by the voluntary action of mans will corrupting it selfe, God infusing no euill into it. That which he doth about and concerning sinne, are three actions. First, as the vniuersall cause of all things,Act. 17.28. he sustaineth mankind and vpholdeth his being, yea the being and mouing of all his actions good and bad: so that no man could either moue to an action, or haue being [Page 272] himselfe, if God sustained not. Whence it followeth, thatThe Schoole­men call it, Sub­stratum pecca­ti & pars mate­rialis quae sub­est ipsi malitiae the very positiue act, called the materiall part of sinne, whereunto sinne cleaueth, is of God in the same sort that all other actions of the creature are. Secondly,Esa. 6.9. Ioh. 12.39. Rom. 9.18. & 2.5. 1. Sam. 2.25. he withholdeth his grace, being bound to no man, and leaueth the wicked to themselues, wherupon it followeth that their hearts harden, and they can­not but sinne: the maner how he hardeneth, is not by creating the sinne, as he doth grace in the elect, but by denying them the power of his grace which should mollifie them, and by offe­ring them sundry obiects, which they conuert into occa­sions of sinne, and ruine; whereby they stand exposed to the temptations of Satan, and haue neither power nor will to stay themselues. Thirdly, he ordinateth the sinne, which is nothing else but the directing of it in such maner as he pleaseth, that it proceede no further, or otherwise then his good pleasure wil­leth. Sometime he restraineth it, that it shall reach no further then he willeth; sometime he turneth it to another end then the person doing it thought of: sometime he maketh way for it to passe to punish one sin with another. And this is all we hold touching this point; and I dare vndertake to shew euery parcel thereof in the Papists owne bookes, as I haue said already. And therefore their writing, that the Protestants make God the au­thor of sinne, are but clamors, and verball quarels arising from malice. For they may vnderstand if they will, that when we say God willeth, or worketh sinne, and positiuely ordaineth it, or any such like; we meane not this of Gods formall will, but of the three inferior actions that I haue here briefly touched, whereby he gouerneth it.

Digression. 42. Againe touching Freewill, wherein the doctrine of our Church is methodically propounded, & in euery point com­pared with that which the Papists hold: that the seuerall que­stions betweene them and vs, and the maner how, and where they rise, may be seene distinctly set downe.

52 When we speake of freewill, the question may be laid [Page 273] either touching that freedome which man had before his fall, in the state of innocencie; or touching that which remaineth with vs now in the state of corruption. Concerning that which man had before his fal, there is no question but he had a perfect freewil both to good and euill, the which was naturall to him, and giuen him with his creation: by the strength whereof he had power in himselfe to perseuere in grace, because the grace whereby he might perseuere, was in the power of his will. Onely he was created mutable, that is, such as albeit he were euery way perfect, yet he might fall from that perfection if he would: and he needed the generall helpe of God to preserue his nature, and to moue him to his actions, the which he had from the in­stant of his creation to his fall: neither of which impaired the libertie of his will, but rather perfected it. In this matter there lieth no question: for it isTho. 1.2. q. 109 ar. 2. ad 1. Arim. 2. d. 29. art. 1. a Schoole point, that man before his fall needed the influence of Gods grace to moue his wil, which he had.

53 The question is touching our will now in this corrup­ted nature. And we are all agreed, that the facultie or power of mans mind called the will, is not lost by his fall, no more then the parts of his body are: but the controuersie is about the NA­TVRE first, and then the STRENGTH of it. And touching the nature of our will, we hold two things: first, that although A­dams will, by nature, was free, as wel in things spirituall concer­ning God, as in things naturall concerning this life; yet ours is not so: but in things spirituall it is stark dead till God create spirituall life and libertie in it; and so that freedome it hath, is in it by grace and not by nature. By nature we haue power to will naturall things but till grace come there is no facultie to will heauenly things, concerning the sauing of our soule, or once to mind them. This is the first point, and the Papists de­denie it, saying, that will by Adams fall was not extinguished or lost outright, but onely maimed or weakened, and left desti­tute of that which guided it: and the grace of God approching doth onely heale it againe, or as it were waken it out of sleepe; and they liken it toAndr. orth. l. 4 Salm. & Rhem. in Luc. 10.30. a man wounded, that still hath life in him, though physicke and cure bring perfect health. AndBell. de gra. & lib. arb. l. 6. c. 15. § Dices quom. the Ie­suites [Page 274] hold, that before any grace come, it is free to do good, but this freedome is as it were bound and stopped till God giue it power. As a man hauing the sight of his eyes, yet seeth not till some sensible forme come, which forme is not the cause he seeth, but that which perfecteth the sight. AndBell. de grat. p [...]m hom. c. 5. & 7. & de grat. & lib. arb l. 5. c. 13. § Decimus. they write, that all our naturals are as whole in vs as euer they were in Adam, and we onely want a supernaturall gift to guide them, which he had. To this pur­poseOcchā 1. d. 17. q. 2. lit. c. they write, that it exceedeth not the facultie of mans nature to do the acts of charitie, which may euen merit at Gods hands, andAndrad. orth. l. 3. that all the workes of the very Gentiles are not sinne, andGabr. 2. d. 28. that by doing what is in our owne power, euen by nature, without any grace, we may merit Gods grace of congruitie; as I shall shew here­after. The which assertions of theirs, shew what they hold tou­ching the nature of our will, namely that euen by nature, afore any grace come, it hath some freedome to good; but if God do but preuent it, then it is able to do much more. Wherein we refuse them, because the Scripture saith,Col. 2.13. a naturall man is dead in sinne, and1. Cor. 2.14. perceiueth not the things of Gods spirit, neither can know them, for they are spiritually discerned.

54 The second point touching the nature of freewill, is, that as some Diuines thinke, it standeth not in freedome from all necessitie, but from all externall constraint. For I haue shew­ed before, that Gods will ordereth and determineth all wils, from which determination no creature is free: but they all de­pend on God, and can do nothing but what he pleaseth: yet for so much as this will of God taketh not away the iudgement of our owne reason, nor constraineth vs, but so directeth vs, that we alway in chusing or refusing follow the direction also of our vnderstanding; our will hereby is left free; as if a man inuite me to a banket, he is indeed the first mouer of my will thereunto, and he leadeth me by the hand towards the place, and in a sort determineth my will to that house rather then to any other; yet for so much as I allow of his motion, and finde reason in my selfe to go, I go freely, and with full libertie, though this freedome is not from all necessitie, but from co­action onely. And so we describe freewill to be the operation of the will in chusing or refusing whatsoeuer the full and perfect [Page 275] iudgement of our vnderstanding offereth: which iudgement go­ing before, is sufficient to make the will free, because where it is, there is no constraint. Others contrariwise dispute, our will to be free, not in this respect, but because it is subordinate to no necessitie. For man, say they, hath such a soueraigne dominion ouer his actions that what he doth, he not only doth vncōstrai­ned, but he absolutely may and can do otherwise,Voluntas a Deo determi­nata, non liberè sed necessariò agit. Bellar. de grat. & lib. arb. l. 4. c. 14. § De­inde. being no wayes constrained by Gods will. But such an absolute freedom there seemeth not to be; for I haue shewed before, that Gods will is aboue ours, and sloweth into it, and moueth it, and de­termineth it; whereupon it followeth that our will of infallible necessitie must needs be moued and determined, for Gods wil cannot be in vaine. And this is allowed by many of our aduer­saries, though some others condemne it. For Alphonsus defi­ning free will, saith,Aduer. haeres. l. 7. verbo Gra­tia. there is a libertie which is opposed against necessitie; or more truly against coaction, because some things are ne­cessary which yet are done freely though necessarily, but not of con­straint or violence and of this libertie we call mans will free. AndAltisiod. l. 2. tract. 11. pag. 70 Anton. part. 1. tit. 4. c. 2. § 7. others shewing how free will standeth in libertie from neces­sitie, yet define that necessitie to be nothing else but compulsiue and externall constraint: whereby it is like they thinke, the will is no otherwise free but from compulsion. Againe,Almain. Mor. pag. 2. they say, God by his concourse determineth the action of mans will: where­upon the will cannot but worke, and yet is free,Dom. Bann. part. 1. q. 19. art. 10. because it fol­loweth the iudgement of reason, which is the roote of freewil. And as often as the act of willing ariseth from this roote of iudgement, it is alway free. AndTom. 1. lib. 1. art. 1. c. 25. p. 41. Waldensis writeth, that great clearks in his time did place this precedent necessitie, which is the cause that the thing is, in humane workes, and that it flowed from Gods wil. Which sheweth, that they thought our wil is not freed from necessitie, but coaction onely. And finally those speeches of theirs,Anton. part. 1. tit. 4. c. 2. Our will is inclined, changed, determined by God: he ma­keth that one inclination shall succeed another. Tho. contra Gentil. l. 3. c. 89. Man cannot vse the vertue of his owne will, but so farre forth as he worketh in the power of Gods will. Bellar. de grat. & lib arb. l 3. c. 18. And as a man by deuice should let birds flie, and yet causeth them all to go to such places as himself wold. so doth God rule the will, Ib. l. 4. c. 16. yea moue and apply it to that it willeth. I say these [Page 276] and such like speeches cannot be cleared so, but they subiect the will to necessitie as much as we do.

55 This being the nature of our will, the next point to be enquired, is touching the strength thereof, which is not alike in all actions. For the things whereabout the will is occupied are of three sorts, naturall, ciuill and spirituall: naturall and ci­uill things concerne this life onely, but spirituall things touch the life to come; and therefore mans will hath not a like power in them all. By naturall things we meane such as appertaine to all liuing creatures for their exercise and preseruation, and of their natures, as to eate, drinke, sleepe, moue themselues, and such like. By ciuill things we meane all humane actions ten­ding to societie, and the outward gouernment of mans life, which the light of nature and vse of reason leadeth vs to, as speaking, buying, selling, going this or that way, the learning and practising of a trade or profession; whereunto we also re­ferre morall things, that is, the gouerning of our externall acti­ons and members, according to the rules of outward discipline, without the inclination or consent of the conscience renewed; as the exercise of all ciuill vertues, and many externall workes in their kind appertaining to Gods worship, to be temperate, bountiful, faithful in word, chast, courteous, to speake and heare things good and honest, to go to Church:Rom. 2.14. Act 23.1. Phil. 3.4. Psal. 50.16. 2. Tim. 3.5. in things of which kind, man hath naturall freewill, that he can voluntarily follow what his vnderstanding sheweth him, and apply himself there­unto by chusing or refusing. And in this point we all agree,Habere qui­dem hominem liberum arb ad actiones ciuiles & externas, quae spectant ad cō ­munē conuictū & societatem hominum, do­cuit Luther. Melanct. Chemnit. & alij pas­si [...]n. Valen. to. 1. pag 1058. b. as our aduersaries confesse. But we set downe three limitati­ons: first,Mat. 10.29. Iac. 4.15. Exod. 35.31. Esa. 54.16 that our will in all these things needeth Gods gene­rall helpe to moue and apply it to the worke; without which helpe, the bare facultie of our mind can do nothing: for vnlesse he sustaine the power of my will, and apply and direct it, I can­not so much as put a morsell of bread to my mouth. Secondly, this generall concourse of Gods, helpe being granted,Esa. 26.12. Ier. 10.23. yet we can will none of these things perfectly, but in much weaknesse, and are often hindred, by reason our nature through sinne is depraued, whereupon the mind is obscured with error, the iudgement corrupted with blindnesse, the affections disturbed, [Page 277] the will distracted, and the reason hindered by Satan and vn­certaine obiects. Thirdly in the smallest things that are, and wherein our libertie is greatest,Mat. 10.29. Nu. 22.18. yet the will of God going be­fore, determineth ours, that we can will no more then God pleaseth. These limitations are also consented to byBiel. 2. d. 28. lit. n. Bellar. de grat. & lib. arb. l. 4. c. 4. & 11. Ban. part. 1. c. 19. art. 10. our ad­uersaries: and so in things naturall, ciuil, and pertaining to mo­rall discipline, we haue freewill.

56 But in spirituall things concerning the saluation of our soules, the case is otherwise: for the manifesting whereof, we must consider that there are two states or degrees of our life. The first is called the state of sin, containing that part of our life which is before regeneration and iustification: in which state they are which are not iustified till God call them; and then they enter into the second degree, called the state of grace, be­cause then the grace of God freeth them from the bondage of their former corruption. Now the question is, what power mans will hath in spirituall things, so long as he abideth in the state of sinne? and whether by the strength of his owne will onely, without faith and the speciall helpe of God, he be able to yeeld obedience to Gods law, or to do any thing auaileable to the pleasing of God and the sauing of his soule? We answer negatiuely, that he is not: because1. Cor. 2.14. Eph. 4.17. his vnderstanding and iudgement in such things is starke blind, andGen. 6.5. Rom. 8.7. the will by na­ture is turned from God, that it can follow nothing but that which is euill and repugnant to Gods will,Rom. 7.14. & 8.8. whose law being spirituall, cannot be obeyed by such as are carnal, liuing in the flesh; butRom. 14.23. Eph. 2.5. Col. 2 13. Gal. 3.10. Deut. 6.5. all that they do is sin, til the grace of iustificatiō come and renew them. And although God call none thereunto but by meanes and secondary causes, yet these causes are the in­ward light of the spirit, and the outward preaching of the Gos­pel; the wil of man being meerly passiue in the first act of con­uersion.

57 But the Papists hold otherwise, whose seuerall asserti­ons against this doctrine I wil briefly collect, and set downe in order, that you may see what they ascribe to mans wil in spiri­tuall things in the state of vnregeneration, and view the diffe­rences betweene vs. But first I must put you in mind, that the [Page 278] warier sort of them, in words seeme to ioyne Gods grace with our will to helpe it, in all such actions as they hold it can do in this state; & require the ayd thereof, as if without it they would grant it could do nothing. SoDe grat. & lib. arb. l. 6. c. 4. in titulo. Bellarmine saith, Mans will in things appertaining to pietie and saluation, can will nothing with­out the assistance of Gods grace, yeaIb. § Nos tres the speciall assistance. And somtime they reuile vs for charging them with the contrary: but this is but a fetch to deceiue the ignorāt, and a dram of their wit to make their Pelagianisme go downe the easilier. ForGabr. 2. d. 28. lit. l. & n. Ockā 1. d. 17. q. 3. ad 2. Altisiod. l. 2. pag 70. many require no such assisting grace, as shall appeare; and some say we need it not, as if freewill were absolutely vnable without it, but of Gods liberalitie it is infused into the wil, being disposed before, to make it will the more easily: which was the very he­resie of Pelagius. They define this grace to be no more but the generall helpe which we need in naturall things, and such as the very Pagans haue. They maintaine the merit of congruitie, wherein of all hands it is confessed, there is the influence of no special grace, it only consisting in doing that which is in our owne power, andActus ille tan­quam dispositio praecedit gratiae infusionē. Gabr vbi supra. going before the infusion of all grace, at least in nature. Yea the Iesuite himselfe, that seemeth so religiously to ascribe the power of our will to Gods grace,Bella. de grat. & lib. arb. l. 5. c. 4 § Intra. hos. censureth certaine Schoole-men because they had writ, that the generall influence of Gods grace being admitted, yet no man by his naturall freewill could do any good without his speciall helpe: and contrary to that he said before, writeth expresly,Lib. 6. cap. vlt. Man, before all grace, hath free­will, not onely to things morall and naturall, but euen to the workes of pietie, and to things supernaturall. The which kind of procee­ding, how it can be reconciled with that they pretend tou­ching the vniting of Gods speciall grace with our will, it pas­seth my vnderstanding to conceiue; for they are contrary. And this was necessary to be obserued in the dealing of our aduer­saries, because this shew of words, that Gods grace must go with our wil, is the veile whereby they hide their deceit, and the vizard that couereth their Pelagian faces, that the ignorant should not know them; and carieth so good semblance of rea­son, that, as Saint Austin said of the like words vsed by the Pe­lagians, we would receiue them without scruple, but that they [Page 279] speake them, whose meaning is wel enough knowne vnto vs. Now I wil set downe what they ascribe to freewil in the state of sinne.

58 First, that thereby a man may auoide sinne when he is tempted to it; which the word of God1. Ioh. 5 4. 1 Pet. 5.9. Eph. 6.11. ascribeth to grace onely. Biel2. d. 28. lit. k. saith, Freewill by it owne nature, without the gift of grace, can eschue euery new mortall sinne: and the habits of grace, infused or attained, cooperate with the will, to helpe it to will de­lightfully, readily and easily: and no otherwise. And that this is a common opinion among the Schoole men, it appeareth by Ariminensis,2. d. 26. pag. 95 who confuteth it. AndBell. de grat. & lib. arb. l. 5. c. 7 the Iesuites say, that for the ouercoming of tentations (so that no sinne be committed) they do not alway require Gods speciall helpe, properly so called; that is to say, internall illumination, and his supernaturall motion; but any help whatsoeuer.

59 Secondly, they hold that a man by his owne naturall strength can know and do that which is morally good, accor­ding to the morall law and precept of true reason, and wherein there is no sinne.Greg. de Val. to 2. pag 815. b. idem Bellar. l. 5. c. 4. & 9. One saith, Some morall works of the easier sort may thus be done, when no great temptation riseth against vs. But this is nothing.Bella. l. 5. c. 14. Another saith, Man in the state of corrupted na­ture, hath freewill touching things morall: andLib. 6. c. 15. before any grace come to him he hath a remote and vnperfect power to do the works of godlinesse: otherwise it cannot be conceiued how mans will should actiuely concurre to the workes of godlinesse. And yet further, they say,Scot. 2 d 28. Dur. ib. q. 4 A­bulent. Mat. 19. q. 178. All the commaundements that are naturall, may be obserued throughout the whole life of man, without the helpe of Gods grace, onely by the strength of nature, and all mortall sinnes against them may be auoided. Occhā 1. d. 17 q. 2. lit. c &c. The workes of merit and charitie exceed not the whole facultie of mans nature, though it stand in Gods liberalitie to accept such workes at meritorious: God of his grace may accept the good motion of our will, proceeding from our pure naturals, and so consequently such an act may be meritorious. And that which go­eth beyond all this,Andrad. orth. explic. l. 3. pag. 277. & inde. they hold the very Gentiles, some of them, knew God, and did many things wherein was no sinne, and this was sufficient to iustifie and saue them: an opinion so vile and prodi­gious, thatGreg. Arim. 2. d. 26. q. 1. Bayns de virt. imp. c. 2 some of their owne side confute it.

[Page 280]60 ThirdlyRefert Greg. Arim. 2. d. 29. art. 2. in sin. Scot 2. d. 28. Dur. 2. d. 28. q. 4 they write, that in the state of sinne, without the speciall ayd of Gods grace, by freewil alone, we may loue God aboue all, and easily keepe his commandements. Andra­diusOrth. expl. l 3. pag. 280. saith, Euen such as are aliens from the true knowledge of Christ, may do workes that shal be polluted with no fault, but de­serue exceeding commendation. And it should seeme this opinion had many patrons in the Church of Rome: for Gregorius Ari­minensis, who misliketh it, disputing against it, saith,2. d. 26. pag. 99 It is yet more to be wondred, that any man should absolutely pronounce, that a man by his pure naturals alone, without the speciall helpe of God, can will, and do well; when they that say thus, exclude thereby the necessitie of Gods helpe, which is by teaching and knowledge, and so giue lesse to grace then Pelagius himselfe. Where reporting the opinion so vehemently, and charging some of his owne fel­lowes with it, he maketh it plaine, how currant it was. And theBell. l. 5. c. 4. de grat. & lib. arb. Iesuites censuring him for his labour, shew they also haue a moneths mind to the conceit.

61 Now if we reiect these opinions, and denie freewill in these cases, we are to be excused. For the very Church of Rome it selfe neuer wanted some therein that denied it as wel as we, and with great passion confuted it. Ariminensis2. d. 29. art. 2. answe­red a Doctor that held it against him, that sauing his reuerence it was Pelagianisme. And Dom. Bannes2. 2. q. 24. saith, he thinketh it false and worse then false, that any man without the speciall and super­naturall helpe of God, can be able to do a supernaturall act. AndBayus de virt. imp. c. 8. a late professor at Louan: Freewil without Gods help is of power to nothing but sinne, and it draweth towards iniquitie so much the faster, by how much the sharplier it is bent to action. AndL. 2. d. 25. g. the Ma­ster of Sentences: Freewil, before grace repaire it, is pressed and o­uercome with concupiscence: and hath weaknes in euil, but no grace in good, and therefore may sinne, and cannot but sinne, euen dam­nably. So that our mislike of freewil in this case, is true doctrine euen by the iudgement of our aduersaries.

62 But there are yet two other points which aduance the will of man, euen in the state of sinne more then all this. The first is the merit of congruitie, whereby they teach that a man doing what is in himselfe by the onely power of his nature, so [Page 281] can dispose and prepare himselfe to his iustification. Antoni­nusPart. 1. tit 4. c. 2. §. 2. saith, Albeit no man by his freewill can merit grace where­by he may do workes meritorious, yet he may dispose himselfe to the obtaining of such grace; which God will not deny him if he do that which is in himselfe. And therefore it is not altogether without the compasse of our will to do workes meritorious. And Alexander Hales,3. part. q. 69. n [...] 5. art. 3 p. 249. It must be confessed that if man do what is in himselfe, God giueth his grace necessarily, that is, immutably, as the Sunne giueth his light to all that will receiue it, and as we say, it is of neces­sitie that God be immortall. And Altisiodorensis,Sum. l. 2. p. 71. The proportion betweene a corporall and spirituall blind man, holdeth not: because the spirituall blinde hath a power preparatiue and operatiue to his seeing, because he can do somthing which being done he shall see: & when grace is powred into him bringing forth the act of seeing from the faculty of seeing, there is no new facultie bestowed vpō him. And2. d 28. q. 5. & 1 d. 17. q. 2 lit. n. Durand, All men grant, and good reason, that a man without any new habituall grace infused from God, can prepare himselfe to grace. He saith all men grant it, and so I thinke they do, because I finde the merit of congruitie taught and maintained byTho. 1.2. q. 114. art. 3. & 6. Bonauen. com­pend. Theol. l. 5 c. 12. Biel 2. d. 27. & 28 Scot. 2. d. 28. & 4. d. 14. q. 2. art. 2. Mayr 2. d. 28. Occh. 1. d. 17. q. 2. Tur­recrem. 23. q. 4. Nabuchodon. the greatest clearkes in the Church of Rome: which yet is the very heresie of Pelagius. And it is no matter though the Iesuits now begin to say, this kind of merit is now reiected. For themselues and their peers, teach the very same disposing of our selues to our owne iustification, that the Schoolemen meant by it. Ho­siusConfess. Pe­tricou. c. 73. saith, The Councell of Trent chose rather to call good works going before iustification, dispositions or preparations to grace, then merits of any sort. They are content to lay by the name, he saith, but the thing they hold as fast as euer any did. For Suar.Homil. 2. in Apoc. saith, Our workes before we haue attained grace, dispose and prepare vs to grace. AndWind. de ef­fic. mort. Chri­sti p. 173. another very lately, According to Scotus opinion, which I neither defend, NOR DISALLOW, the Gentiles, by their workes morally good, and by the common influence of nature, might merit of congruitie, the effectuall grace of God, seeing his goodnesse suffereth no man to perish who doth that which is in him­selfe. The like is holden byEuerard. Bill. defens. iudic. Colon. p. 267. & 269. Conra. Cling. loc. l. 1. c. 8. others long after the Schoolemen: & yet it is the heresie of Pelagius, by the confessiō of their own fellowes. This Relect. 1. de potest. Eccl. sect. 3. p. 16. saith Victoria, is a good part of Pelagius his error, [Page 282] if I haue any skill, and the like sayBann. 22. p. 390. Bellar. de grat. l. 6. c. 6. others; though the Church of Rome still imbrace it. And so it is cleare, that our aduersa­ries hold the first grace, whereby man is led forward to his iu­stification, may be, and necessarily is, attained by the power of his owne freewill, which is the most presumptuous conceit that euer entred the minde of men: seeing our SauiourIoh. 15.5. saith, Without me ye can do nothing, and1. Cor. 4.7. the Apostle demandeth, Who hath separated thee? what hast thou which thou hast not recei­ued? Whereunto, this opinion of freewill being true, I may an­swer, I haue separated my selfe by doing that which was in my selfe to do, and so meriting, of congruitie, my iustification: which power I receiued from no grace of God, but had it by nature, in my owne will. And finally our very prayers and thanksgiuing to God, shew, we can do nothing of our selues. For what is more foolish then to pray for that which I haue in my owne power? De nat. & gr. c. 18. saith Saint Austin.

63 Thus hauing shewed what is to be thought of freewill in the state of sinne, let vs now come to the state of grace, and see what is to be attributed to it there. Wherein we must again distinguish betweene the instant, or beginning of regeneration called our vprising, and the time after, when our regeneration is accomplished and we stand iustified, and see what the freedom of the will is in these two. And touching the beginning of our regeneration, what time we rise vp from sinne, and enter into our first conuersion, we say, that as our will could no way di­spose it selfe, nor remoue the impediments, whereby it might be made capable of grace,Rom. 10.20. Heb. 10.16. 2. Cor. 4.6. 1. Cor. 4.7. Ph. 2.13. Ioh. 1.13. Mat. 11.36. Rom 9.16. so when grace first entereth, it is meerely passiue, till grace haue renewed it, & no more but the subiect wherein God worketh. The meaning whereof is, that what time the Spirit of God, by meanes of the word preached, or otherwise, first laieth hold, and setteth vpon our will to cō ­uert it, it findeth nothing therein to helpe his grace in the con­uersion; but in order of working, first grace giueth life and qualitie to the dead will, and then being renewed it willeth the conuersion, and becometh a voluntarie instrument of God, both to apprehend his grace offered, and to worke forward with it. But as I said, this it doth not by it own natural strength, [Page 283] but by vertue of the seed of grace, and new life that God hath put into it. And as my paper whereon I am writing, receiueth the inke passiuely, and bringeth nothing of it owne to the wri­ting (for I could haue writ vpon another) but being writ­ten it becometh an instrument with me of the writing, and as I write more and more, so it still cooperateth with me, though in it selfe there be no naturall beginning of the writing: so is it in the will of man at his first conuersion. Whence it followeth, that in those whom God effectually will renew, their will can make no resistance, as my paper cannot reiect my writing.Mat. 23.37. The will of man may refuse the outward calling of God, by reason such calling is not alway ioyned with the effectuall calling of his grace, and so the reprobate may haue it, but the efficacy of grace cannot be resisted: not because mans will of it selfe hath no propertie to refuse, but because effectuall grace taketh a­way this property, and maketh it vnable to resist: whence it followeth againe, that no man is conuerted against his wil, be­cause grace in the instant of conuersion taketh away vnwilling­nesse and maketh vs willing.

64 Against this our aduersaries hold,Wind. de ef­fic mortis chr. p. 174. that humane will hath some power, which being breathed vpon by Gods Spirit, doth not a little worke, with working grace in his conuersion. The man­ner how it worketh, they say is by concurring with Gods grace in our vprising. The efficacy of which grace dependeth on the free consent of our will. For first they cōpare our will to things defectiue, which yet haue in themselues an inward condition of their owne, whereby they can receiue perfection, whensoe­uer any helpe cometh. Thus they liken itAltisi [...]d. Sum l. 2. tract 11. q. 4 art. 2. Alex. part 3. m. 1. art. 2. ad 1. to the eye, which though it see not in the darke, yet can see as soone as light cometh, because in it selfe it hath the facultie of seeing. Andrad. Orth explic. l. 4. Rhē, in Luc. 10.30. And to a man halfe mad, who yet hath life in him, and thereby can recouer when helpe cometh to cure him. And to a man in prison, that can come out, if the doore be opened, and his fetters taken off. Next they say, the efficacy of the grace whereby we vprise, lieth in the cooperation of our will with it, as if our will and Gods grace were two seuerall agents in the vprising, as for example, when two men cary a burden betweene them, which neither of them [Page 284] alone carieth. Thus AndradiusVbi supra. p. 350. saith, Gods grace and our free­will make one cause of our application to iustice. Contr. Gent. l. 3. c. 159. And Thomas, It is in the power of our freewill to hinder, or not to hinder, the recei­uing of diuine grace: as if it had the office of a Porter in the soule of man, to let in, and shut out.De grat. l 6. c. 15 & l. 4. c. 16. And Bellarmine: Gods motion leaueth man altogether free, to be conuerted or not be. His will is truly free, and determineth it selfe, though God moue and apply it to the worke, in that Gods motion is in the power thereof. Tom. 2. disp. 8. q. 3. punct. 4. §. 2 And Gregory of Valentia, That man is conuerted and answereth Gods calling, this is to be ascribed to his owne freewill and Gods grace. And yet more fullyRuard. art. 7. pro 10. expl. art: Louan. quē [...]efert. D. Bann. the Deane of Louan, with whom, though not in so full words, the two former Iesuites agree. The helpe of God being giuen alike to both, yet one man is conuerted, and the o­ther not. And if it be demanded what the reason is, why this man is conuerted and that man is not? it is not because he that is conuerted receiued greater helpe of God whereby he might effectually be con­uerted: but the reason is to be assigned on the behalfe of his freewill: namely that being assisted with equall helpe, the one would be con­uerted, and the other would not be conuerted. This is nigh to the heresie of Pelagius. And thus we see the most noble gift wher­by we vprise frō sin, is not thought to be the superabounding grace of God flowing from our election, which in a singular maner, more deepely and secretly, inlighteneth, inspireth, per­swadeth, impelleth vs: but I know not what seruile motion that standeth waiting at the doore of our heart for answer, whether freewill will let it in or no. An assertion so vnreasonable, that some of their owne Doctors haue forsaken it, and imbraced the doctrine of our Church. Our owne strength, Corn. Mus. concion. tom. 1. pag. 252. saith a Bi­shop of theirs, is not sufficient to bring vs backe from death. We cannot be conuerted and saued by our owne power. The exciting grace, which disposeth thee to thy conuersion, God worketh in thee without thee, God soweth it in vs, without vs, but he reapeth it with vs: not that our cooperation is needfull, but that our consent is required, when that, first stirring vs vp, is gone before our consent: not the workes of our will therefore dispose vs to iustification, but the grace of God, which is against the merit of congruity: and the efficacy of that grace dependeth not on our consent, [Page 285] but goeth before it, and worketh consent.

65 Touching the state of regeneration, when a man is iu­stified and adopted, we thinke the will is set at libertie, and hath receiued a new condition, that it can will and cooperate with Gods Spirit all the daies of our life: as an instrument of musicke being set in tune, can afterward yeeld good musicke which before it could not: and all the good that a man, eleua­ted into this state, doth, are the workes of his renewed will, as things outwardly wrought by an artificer, are the workes of his owne hands. Yet this must be expounded with three limita­tions, euery one whereof the Church of Rome denieth.Psal. 127.1. First, that it still needeth the grace of God to protect it, as before a­doption came it needed his power to create it. This protectiō standeth in shewing the minde what is good and euill, in di­recting and applying it to the actions, in gouerning and strengthning it that it faint not, and putting away temptations which else would hinder it being mutable. Against thisRefert Bann. 22. q. 24. art. 6. concl. 5. our aduersaries hold; that a men indued with the habit of charitie, needeth no more but Gods generall helpe to the acts and exercises of his charitie. And that which is worse, he may increase in cha­ritie without any further helpe, yea that God by his proui­dence preuenteth not the will to the doing of such an act, but it is the man himselfe that first deliberateth of it. The second li­mitation is, that perseuerance in good beginneth not in the will, but in Gods protecting grace that vpholdeth the will from desisting: whence it follweth,Mat. 6.10. Psal. 94.16. that to euery new worke the will needeth a new grace; as Organs giue sound no lon­ger then while the bellowes are blowing. Against thisBell. de grat. & lib. arb. l. 6. c. vlt. our aduersaries teach, that a iust man, when himselfe will, can pra­ctise any righteousnesse internall or externall, by doing good workes, and keeping Gods law. Neither needeth he, ordinari­lie any new grace to excite him, but onely to help him.Anton. part. 1. tit. 4. c. 2. § 6. And in case of falling into sinne, When it is said the will cannot coope­rate to rise again, the meaning is, that it cannot do it so easily: There are, among the Papists,Bann. vbi su­pra. that thinke this impious blasphemie, and sauoring of Pelagianisme. AlphonsusAduer. haeres. l. 7. verbo Gra­tia. saith, When our wil by Gods help, hath begun to do any good, it cannot without the same [Page 286] speciall helpe, prosecute the good begun, nor perseuere in it. And Gregorius Ariminensis2. d. 26. p. 95. writeth, that euery man, in this present state, is so weake and infirme to each good worke, falling vnder Gods law; that not onely to do it better and more easily, but euen simply to do it he needeth, by reason of his infirmitie, the speciall aide of Gods grace: so farre forth that without this aide he can do no good.

66 The third limitation is, that the will being freed, and vpholden by the grace of God, in maner aforesaid,Rom. 7.14. & 23. & 8.18. yet can it performe no perfect obedience to Gods commandements, nor do any thing that shal haue no sin in it: much lesse can it do workes meritorious; but all that regenerate will can do, is vn­perfect, and needeth forgiuenesse, as I haue shewedDigress. 35. & 36. before. And althoughDeut. 32.4 Gods workes be perfect and vndefiled, which himselfe alone worketh out of vs, yet the things he worketh in vs by his Spirit, in this life, are vnperfect, because of our flesh, til the time of the next life come, when that which is vnperfect shal be done away. And some Papists seeme to be of this mind. AltisiodorensisSum. l. 2. tract. 11. p. 70. saith, Libertie from sinne, is onely in good men, whom Gods grace hath set free, not that they cannot sinne, but that sinne shall beare no dominion ouer them. But the Church of Rome holdeth the contrary,Greg. à Va­lent. tom 2. p. 993. That Gods grace so healeth our nature, that we do not onely receiue thereby a condition to be able to auoid all mortall sinnes all our life long, but also by our workes merit the increase of grace and eternal life. Ib. 1061. & 1077. Occham. 1 d. 17. q. 2. Biel. 2. d 27. dub. 2. The substance of which works proceedeth from our owne freewill, the grace of God doing no more but adding to them a certaine condition or respect that maketh them meritorious: because, as they imagine, al­though it exceed not the facultie of our nature to do a good worke, yet it is not in vs to make the same meritorious, vnlesse God of his bounty will accept it.

67 And hitherto I haue laid downe what is to be holden of freewill, and how the Papists differ from vs, wherein it is sin­gularly to be obserued, that we haue in euery point, the voice of one or other, among themselues, on our side: and that we haue not, as,Bell. praefat. de lib. [...]b. A­polog. epist. they maliciously report vs, turned mē into beasts or stones, by taking away freewill, but acknowledge it so far as to make all flesh vnexcusable before Gods iudgement seate. [Page 287] And truly had we ascribed somewhat too little to it, and taken from it to giue the more to Gods grace, yet were our error on the better hand, and deserued not to be set vpon the stage with such outcries, as if all our Church were proued vnholy therby: for a Saint of their owne, byConsult. ad Maximil. art. de lib. arb. the testimony of Cassander (who was also of his mind) saith, This is the part of godly minded men, to attribute nothing to themselues but all to Gods grace. Whence it followeth, that how much soeuer a man giue to grace, yet in so doing he departeth not from pietie; though to do it he should detract some­thing from the power of nature and freewill. But when any thing is taken from Gods grace, and giuen to nature, which belongeth to grace, that cannot be without eminent danger. But whatsoeuer we haue done in the point, this I am sure of, that our aduersa­ries are gone too farre, euen by their owne confession. There haue not bene wanting Diuines in our times, 22. p. 390. saith Dom. Bannes, who haue giuen too much to freewill, and the power of nature: and while they thought to eschue the error of Lutherans, they fell into the proud heresie of Pelagians. And Et 393. to make men free they haue made them proud, & filled them with sacriledge. This is the truth. For freewill hath of it selfe either some strength, though small, or none at all. If any, then Christ said not true, without me ye can do nothing. If none, then where is freewill, and the cooperation thereof with Gods grace? I will end the point with Saints Au­stins complaint:De verb. A­post. Ser. 2. Vnthankfull men to ascribe so much to weake & wounded nature: true it is, that man, when he was made, had great strength of freewill, but by sinne he lost it. ButSixt. Senens. praefat. l. 5. Sta­plet. de Iustif. l. 2. c. vlt. our aduersaries thinke Saint Austin went too farre in this question, attributing too little to mans will.

§. 41. In the Romane Church I confesse there be some bad and sinfull folke. For the Church is called nigra & formosa, blacke and faire. Cant. 1. be­cause in it are mixed good and bad; as out of diuerse parables of our Sauiour I proued before: but there are two differences betwixt the sinfull which are in the Romane Church, and among the sectaries. And first of those that are among the sectaries, there are none truly Holy, of which, as of the better or more worthie part, their Church may be denominated and termed Holy, as the Romane Church may be. It may perhaps be that diuers of them abstaine [Page 288] from grosser sinnes, as swearing, backbiting, stealing, &c. and that they do sometimes many workes morally good, as giue almes, erect hospitals, liue, at least in outward shew, in modest and moderate sort: but alas these be not sufficient, or certaine signes of sanctitie: all this and perhaps much more we may find in the heathen Philosophers. These outward actions may proceed from naturall, and sometimes from vicious and sinfull motiues, and conse­quently may be verie farre from true holinesse, which must proceede of true charitie; without which charitie, to distribute all that one hath to feed the poore, or to giue ones bodie to burne, doth nothing profite. 1. Cor. 13. The which charitie must proceed de corde puro, & conscientia bona, & fide non fi­cta, 1. Tim. 1. The which things being most inward, and consequently hid­den and secret, cannot sufficiently be shewed to be present by those outward actions. Nay they cannot be infallibly knowne of the partie himselfe (for, Nemo scit vtrum amore an odio dignus sit: & quis potest dicere, mundum est cor meum. Pro. 20.) but are reserued to him onely qui scrutatur corda, to wit, al­mightie God; and it cannot be perfectly knowne of vs who haue them truly; and consequently who be truly Saints, vnlesse it please him to reueale it by miracle, or some other certaine way vnto vs.

The Answer.

1 To proue we are not the holy Church of God, the Ie­suite obiected our sinfull liues, as if we had bene of worse con­uersation then the professors of the true faith could be. But for­somuch as he wisely foresaw, that if we fell to comparing the liues of one another, his owne Church would receiue as much disgrace thereby as ours, and his argument bent against vs, in the discharge would recoile vpon himselfe, and roll in the fall vpon the heads of his owne people, because they are as bad and sinfull as their fellowes: therefore now he answereth that difficultie, by assigning a difference betweene the people of his Church and the people of ours in this point: and the diffe­rence, he saith, is this, that although in his Romane Church there be some bad and sinfull, yet all are not so; whereas with vs there are none good, but all are wicked. A proud and ridicu­lous bragge; but yet I answer it. True holinesse consisteth in the concourse of the righteousnesse of iustification and sancti­fication. The former of iustification is wheresouer Christ with all his merits, is imputed, and apprehended by faith, for the [Page 289] pardon of our sinnes, and accepting of vs againe to eternall life.Rom. 4.11. & 3.24. This is called the righteousnes of faith, and they which haue it are truly holy thereby, and our Church teacheth it against the Church of Rome that hath renounced it, and so depriued her children of all true holinesse. The second of sanctification, is when we bring forth fruites worthy of amendment of life, not walking after the flesh, but after the spirit. And we affirme, that in our Church this also is ioyned with the former, though we all confesse it be in great weaknesse, and farre from that per­fection which we desire: and such as walke in it1. Ioh. 3.7. Mat. 7.16. & 12.33. Rom. 8.9. Gal. 5.22. Eph. 5.9. 2. Pet. 1.5. are proued thereby to be truly holy.

2 Against this externall righteousnes of our sanctification, the Iesuite obiecteth, that though we abstaine from grosser sinnes, and do many good morall works, &c. yet this is no certaine signe we are holy: for this and much more may proceed from sinfull motions, and be found among the very Gentiles. Whereto I answer, that this were a good argument against vs, if we had no righteous­nesse among vs but such as he hath herein described. For this morall holinesse is no holinesse indeed, neither do we thereby declare the holinesse of our Church; but say, the good workes done among vs proceed from faith and loue, and are directed to the glory of God, according to the rules of sanctification, and so are sufficient to testifie for vs. And we grant, as the Iesuit requireth, that many great and plausible workes of moralitie may proceed from naturall, yea sinful motiues, and that therefore there is no true holinesse vnlesse it proceed from charitie, grounded on a pure heart and a good conscience, and faith vnfained: but we adde withall, that the workes of our Church proceed from this charitie, and thence receiue their condition of holinesse.

3 And how doth the Iesuite know the contrary, because he saith so confidently, the holinesse found among vs ariseth not from charitie? What is the ground whereupon he saith so? He answereth, true charitie, a good conscience, and faith, be things inward and secret; and therefore cannot by our outward actions be shewed to be present: nay he saith, the partie himself, without reue­lation or miracle, cannot be sure he hath them. The which if it be true, I desire him to answer plainly, how he knoweth his owne [Page 290] good workes proceed from faith and charitie? and by what meanes he will demonstrate it to me that doubt it? for reue­lation and miracle, I am sure he can shew none: because the miracles of his Legend, which is all he can pleade, concerne not him that neuer had them; and yet he thinketh his holinesse and the holinesse of his people, is a good marke of the Catholicke Church. It is false therefore that he saith, No man by his outward workes without miracle, can be certaine he hath faith or charitie. For1. Ioh. 3.7. Saint Iohn saith, He that doth righteousnesse, is righteous as God is righteous. And Saint Iames,Iac. 2.18. Shew me thy faith by thy works, and I will shew thee my faith by my works. And our blessed Sauiour,Mat. 7.16. By their fruites ye shal know them. Luc. 6 43. It is not a good tree that bringeth forth euill fruite, nor an euill tree that bringeth forth good fruite. For men gather not figs of thornes, nor grapes of thistles. A good man, out of the good treasury of his heart, bringeth forth good things: and an euill man, out of the euill treasure of his heart, bringeth forth euill. And if charitie cannot be proued to be pre­sent by our workes, because it is a thing hidden secretly within vs, then no cause can be proued or knowne by the effects, and no physitian can know the inward state of the bodie by the out­ward signes: which were absurd. And the word of God calling vpō vsMat. 5.16. to let our light so shine afore mē, that they may see our good workes: and2. Pet. 1.10. bidding vs thereby to make our election sure, and promising an abundant entrance into Christs kingdome to all that follow vertue, temperance, patience, &c. should deceiue vs, if when we had taken paines in so doing, we could not be assu­red that our workes arise from faith: without which faith no worke were good, nor could minister any argument of our saluation to vs.

4 Our workes therefore being not founded on mens tra­ditions, as popish workes are; nor directed to a false end, but done according to the direction of the word, and for the glory of God, in the faith of Iesus Christ, without any opinion of perfection, either to iustifie vs, or to merit, or satisfie thereby, are good workes, and infallibly secure the doers that they haue true charitie, and are the true Saints of God, though they haue no miracles, nor other reuelation then this of Gods spirit re­newing [Page 291] them. For of such workes our aduersaries themselues say,Tho. lect. 4. in Gal. 3. They are the execution and manifestation of our righteousnes. Yea the Diuines of Colen affirme expresly against that which the Iesuite here saith,Antididag. Colon. pag 30. that we rely not principally vpon our inhe­rent righteousnesse, because it is vnperfect: but thereby, as by a cer­taine inward experiment, we are certified of the remission of our sins (who feele and proue in our selues such a renouation of our spirit) and that the perfect iustice of Christ is imputed to vs, and that so Christ by faith dwelleth in vs. In which words affirming the ex­periment and certificat that Gods children haue within them, and the feeling of their renouatiō, and Christ dwelling in them by faith, all which, they say, ariseth from their workes; they make it plaine, how false and friuolous it is that the Iesuite assu­meth, that no man without reuelation or miracles, can infallibly know whether he haue true faith and loue or not. And I will make it yet plainer in the Digression following.

Digression. 43. Prouing that Gods children without miracles or extraordinary reuelation, may be and are infallibly assured that they haue grace, and are in the state of saluation.

5 For to the place of Eccles. 9.1. I answer, first the Ie­suite hath misalledged it. For the Hebrew is thus, No man know­eth loue or hatred, all things are before him. And I care not though his Trent-vulgar-latine be as he alledgeth it, for the Hebrew is the onely authenticall text, and not the Latin, whereof them­selues haue a base conceit, though the Councell of Trent haue canonized it. For Dominicus BannezIn 1. par. The. q. 1. art. 8. dub. 4 reporteth, that since this decree, there are not wanting many great men in the Church of Rome, that take vpon them to correct and censure it, and say, the interpreter missed it fouly in many things. And himselfe is of the same mind, and acknowledgeth, that being at last conuinced by his owne experience, he iudgeth the Hebrew text vncorrupt. What vanitie therefore is it in our aduersaries, to alledge a translation which themselues despise as corrupt and vicious? Secondly, to the words I answer, that Salomon doth not say, that No man [Page 292] can simply know the loue or hatred of God to him; but in a compound sence, that No man can know it by the outward euents of this life: the which hindereth not but it may be knowne by the testimonie of Gods spirit renewing vs; as Ca­tharinus himselfe a Papist, expoundeth it: and this is it that we say,Rom. 5.5. Gal. 4.6. Gods loue is shed in our hearts, and made knowne to vs by the holy Ghost.

6 To the place of Prou. 20.9. I say briefly, that it proueth euidently against the Iesuit, that no man can keepe Gods com­mandements, because he cannot make his heart cleane from sinne: but it toucheth not the assurance of grace, because grace is, and infallibly knowne to be, where the heart beginneth to be cleansed, though yet (as it neuer shal be in this life) it be not perfectly cleane. For we are not assured that charitie and faith dwell in vs by this, that our hearts are perfectly cleane: for then the text had bene against vs: but by this, that they are free from hypocrisie, and begin to be cleansed, and dayly increase therein.

7 The manner how we know we haue grace and shall be saued, is by the meanes of the holy Ghost, whose worke it is to assure vs; the which he doth, first by producing in vs the ef­fects of sauing grace and predestination, which is the constant reforming of our life within and without. Whereupon it fol­loweth, that he which giueth himselfe effectually and stedfastly to a godly life, may infallibly be secured thereby of his saluatiō, because God, whose promises are infallible,Rom. 8.13. Heb. 5.9. hath vowed sal­uation to all such. Next by infusing or inspiring into vs the mo­tion of assurance, and by inclining our heart to giue consent to the promises of the Gospell. The which inspiration is a su­pernaturall work of God, created in vs by the outward meanes of the word, and the inward operation of his Spirit, consisting in a certaine knowledge and feeling that we haue of Gods good pleasure toward vs, when once we truly beleeue. And as the eye in seeing hath a certaine propertie annexed, that it knoweth it seeth: so faith and grace, in whom soeuer it is, hath this condition, that it knoweth it selfe to be such; and it not onely worketh outwardly the things that are good, but by a [Page 293] reciprocall aspect it seeth it selfe, and yeeldeth assurance to the subiect. In which sence Saint AustinDe trinit. l. 13 c. 1. saith, Euery man, if he haue faith seeth it in his heart, or seeth it not if he haue none. And again,Lib. 8. c. 8. He that loueth his brother, knoweth the charitie wherewith he lo­ueth him, better then he knoweth his brother whom he loueth.

8 This is proued by the saying of Saint Paul,Rom. 8.15. We haue recei­ued, not the spirit of bondage to feare any more, but the spirit of a­doption, whereby we cry Abba, Father: and the same spirit beareth witnesse with our spirit, that we are the sonnes of God. Whereunto it is ridiculous to answer, that this testimonie which God gi­ueth vnto vs by his spirit, is but coniecturall, that is to say, such as stirreth vp our vnderstanding, onely vpon probable con­iectures, to beleeue, which yet are subiect to error. For so Gods spirit should manifestly deceiue vs, and the spirit of bondage to feare should remaine still, and his spirit should teach vs to cry Father, when we are not his children; and finally, in giuing te­stimony, be subiect to the same fallibilitie that ours is. The same Apostle2. Cor. 13.5. saith, Proue your selues whether you are in the faith: examine your selues: know ye not that Christ is in you, except ye be reprobates? To what purpose should men examine them­selues if they can find no infallible certaintie? for they might reply againe, we haue tried our selues, and find Christ to be in vs by faith and charitie: but we are neuer the neare: we may be reprobates for all this, and thy preaching hath done vs no good; for the Papists tell vs, our knowledge is but coniecturall, and our examination cannot secure vs from feare or error: which were absurd. Againe he saith,Eph. 1.13. After ye beleeued the Gos­pell, ye were sealed with the holy spirit of promise: and Saint Iohn,1. Ioh. 3.19. We know that we are of the truth, and before him we shal make our hearts confident. 4.13. Hereby we know that we dwell in him, and he in vs, because he hath giuen vs of his spirit. 5.13. I haue written vnto you that beleeue, that ye may know ye haue eternal life. This sealing sheweth, that the elect haue the very marke of God vpon them, whereby they are infallibly distinguished from the world: and the knowledge thereof, which is attributed to them, declareth that they see the seale, and so consequently cannot be decei­ued; as he that seeth his seale vpon his goods, thereby infallibly, [Page 294] and not by coniecture onely, knoweth them to be his owne. But saying, we know we haue the truth, we dwell in him, we haue eternall life, we make our hearts confident; he sheweth plainly how false it is, that faith and loue cannot be knowne to be present without reuelation. For all this, he saith, we know by that which is written: and if we knew it but morally and pro­bably without full assurance, then we should be confident, euen by Gods owne appointment, in that which might deceiue vs. Againe, StapletonDe Iustificat. l. 9. c. 13. in marg. confesseth, that Saint Paul pronounceth the same certaintie of other mens saluation, that he doth of his owne: and therefore we may haue assurance of grace and perseue­rance as well as he had; for1. Cor. 7.40. Rom. 8.38. 2. Tim. 4.8. in diuers places he sheweth, that he was assured of Gods spirit, and grace, and eternall life.

9 You shall heare what the ancient Fathers say touching this matter.Hom. 17. pag. 248. Macarius saith, Although they are not as yet entred into the whole inheritance prepared for them in the world to come, yet through the earnest which they now receiue, they are as certaine of it, as if they were already crowned and raigning. Neither do they thinke it strange, that they shal thus raigne together with Christ, by reason of the abundance and confidence of the spirit. And why so? E­uen because, being yet in the flesh, they haue the tast of the sweetnes and the efficacie of the power thereof. The diuell couered the soule of man with a darke veile, but afterward cometh grace and putteth off that veile wholly, whereby hereafter the soule is purified, and made able with purenesse to behold the glory of true light, and the true Sunne of righteousnesse, as it were lightening in his heart. Saint AustineIn Psal. 149. post med. saith, There is a kind of glorying in the conscience, when thou knowest thy faith is sincere, thy hope certaine, thy loue without dissembling. Saint Austine therefore tooke it for granted, that these things might be knowne. Hierome, not the ordinary do­ctor of that name, but a Greeke writer,De baptism. pag. 3. saith, that as a woman with child feeleth the springing thereof in her wombe within her, so the baptized by the ioy, and comfort, and reioycing which is wrought in the heart, know that the spirit of God dwelleth in them, the which they receiued in their baptisme. Gregorie the Bishop of RomeDial l. 1. c. 1. saith, The minde filled with Gods spirit, hath her most euident signes, euen vertue and humilitie, the which if they perfectly meete [Page 295] in the mind, then it is plaine they giue testimony that the holy Ghost is present. BernardEpist. 107. saith, Who is iust, but he that returneth loue to God who hath loued him? The which is done, when the spirit by faith, reuealeth to a man the eternall purpose of God concerning his future saluation. Which reuelation is nothing else but the infusion of spirituall grace, whereby the deeds of the flesh are mortified, and the man prepared to the kingdome of heauen. Let these speeches of the ancient be well looked into, and it will appeare they contain all that I haue affirmed touching the certainty of grace and saluation.

10 And to what purpose do our aduersaries take such paines, and deuise such shifts to answer them? They say, these and such like places proue there is a certaintie on Gods behalfe, but not on ours: as if God, reuealing his certaintie to vs, did not thereby create in vs the like; as when a man looketh his face in a glasse, he imprinteth in the glasse the same forme that is in his face. They say, we haue an experimentall or morall knowledge, but not an infallible certaintie, not assurance of faith, and such like. This they answer, and their friends sit down contented with it: whereas notwithstanding when they haue wrangled what they can, they say the very same that I haue layd downe; and if their words shew it not, I am content you beleeue me no more. For first touching the discerning of our selues, whether we be in grace,Altisiod. sum. l. 3. pag. 165. Alexan. 3. part. pag. 254. the eldest and best learned Schoolmen that I haue seen affirme, we may know it by our good desire, comfort of minde, and good workes. Scotus3 d. 23. pag. 46 saith, As I beleeue God is three in person and one in essence, so do I also beleeue my selfe to haue faith infu­sed, whereby I beleeue this. Dominicus BannesIn Tho. 22. p. 359. c. saith, Euery one that beleeueth, seeth that he doth beleeue. And1. 2. q. 112. art. 5. Medina, with whō he andCaiet. ib. Ban. vbi supra. others consent, saith, A Christian man, by the infallible certaintie of faith which cannot be deceiued, certainly knoweth him­selfe to haue supernaturall faith. VegaRefert. Greg. de Valent to 2. pag. 957. saith, Some spirituall men may be so certaine that they are in grace, that this their assurance shal be free frō all feare and staggering. Dom. Soto. apol. c. 2. Others hold that a man may attaine to that certaintie of his owne grace, that he may with­out all doubting be as sure thereof, as he is that there is a citie called Rome. And some holdCatharin. as­sert. & apolog. the very certaintie of faith as we teach [Page 296] and define it. Next touching the remission of sinnes and eter­nall life, they say,Medin. vbi supra. pag. 630. I would haue euery beleeuer certainly to hope he shal obtaine eternall life. Doctor StapletonDe iustifie. pag. 341. saith, We leaue not a sinner hanging in the middest of wauering doubtfulnesse, but we place him in good and firme hope, when once his conscience witnesseth with him that he hath truly repented. I grant indeed that some of these disallow the certaintie of faith in this case, and admit a man onely to hope; but this is but contention about words, and they had as good haue said, Faith, confidence or trust, as hope, but for the preiudice of their stomacks. ForStapl. l. 9. c. 11 de iustif. Dom. Ban. 22. q 18. art. 4. they con­fesse, the certaintie of hope is not any doubtfulnesse, wauering one while to this side, another while to that, as a man thinketh himselfe sometime accepted of God, and sometime not: but it is a certaintie in the will of him that hopeth, both firme and assured, excluding all doubtfulnesse touching remission of sinnes. The which in effect is as much as we say, and full opposite to the Iesuites assertion. Againe, seeingMedin. p. 627. themselues grant that all conclusions are the con­clusions of faith, which arise from one proposition contained in the Scripture, and another by good consequence added vnto it: why should they denie this to be a conclusion of faith, My sinnes are forgiuen me? For the first proposition is expresse Scripture, He that repenteth is pardoned. The next, assumed to it, is euidently knowne in the conscience, But I repent. The conclusion there­fore is of faith, Therefore I am forgiuen, or such like. For no man knoweth he hath faith or any grace, but by such and the same discourse that this is. The euidence of which reasons haue dri­uen some Papists to allow vs the name also as wel as the thing. For I shewed euen now, that Catharinus at the Councell of Trent defended our very assertion, that the child of God, by the certaintie of faith, knoweth himselfe to be in the state of grace. The like is written by theEnchirid. Christian. instit in Concil. Co­lon. pag. 139. Diuines of Colen, It is true, and required for a mans iustification, that he certainly beleeue, not onely in gene­rall, that such as are truly penitent shal obtaine forgiuenes by Christ, but also that the man himselfe which beleeueth shall be forgiuen through faith in Christ. And againe, This is true, that no mans sins are forgiuen him vnlesse he beleeue that he hath obtained forgiue­nes through Christ. And a Frier in the time of the Councell of [Page 297] Trent,Refert Inno­cent. Gentill. exam. Concil. Trident. preached thus before the Councell, Let man (saith he) abhorring the vaine confidence of his own worthines, depend wholly on Gods mercy. Let him make account that God, as a most louing fa­ther, is present with him, frō whom let him alway expect things ioy­full and happie: and let him neuer suffer that perswasion to be stri­ken out of his minde: though the difficulties be infinite which the world, the flesh, and the diuell procure: thereby to leade vs from the confidence of God, and his most religious seruice. Wherefore they do not wander in the maze of doubtfulnesse, which through Christ haue obtained righteousnesse, but in the securitie of their minde, and peace of their conscience, and ioy of their heart, being taught by the Spirit which testifieth with them that they are the sonnes of God, they crie Abba, Father.

11 Why striue they then so bitterly against vs in this ti­tle? and why do they racke & torment the consciences of men, by telling them, that without miracle it cannot be known who standeth in grace, when vanquisht by the truth, they are for­ced, in the end, to eare their owne words, and confesse it may be knowne by the testimonie of Gods Spirit within vs? You shall see the peeuishnesse that is among them: I will, Bart. Medina: vbi supra. pag. 630. saith one of them, allow euery faithfull man to hope certenly that he shall ob­taine eternall life, but to be confident therein with the Lutheran confidence, I vtterly forbid him. Marke the vanitie and stomacke of our aduersaries: they will allow vs to be certaine and confi­dent, and we require no more, but not with the Lutheran con­fidence: they will communicate with the doctrine vpon a little parly, but they wil first giue it a new name to make it Roman-Catholike. Luther belike did them some shrewd turne, that they would endure his termes no longer in their church. They seeme to be in the same taking with him, [...]. that the man in y Sui­das was toward his Cat for eating vp his Partridge: he loued his bird well, as the Pope did his crowne, and therefore the Cat that deuoured it, must looke to dwell no longer in his house, but be packing.

§. 42. But hitherto it was neuer heard that almightie God did by mira­cle, or any such certaine way, giue testimonie that either Luther, or Caluin, [Page 298] or anie of their fellowes had this true holinesse, or that they were Saints. Whereas it hath pleased him to giue testimonie, by miracles, of the holinesse of diuerse that professed the Romane faith, as of S. Benedict, S. Anthonie, S. Greg. Thaumaturgus, S. Bernard, S. Francis, & diuers others: who all professed the Romane faith; and diuerse of them were religious men, and founders of religious orders, which Protestants reiect and seeke by all means to disgrace.

The Answer.

1 The first part of this is answered before, sect. 39. num. 1. where I haue shewed how, and in what maner God giueth te­stimonie that we are his Saints and our workes holy: whither I referre the Reader. The next point containeth neuer a true word. For not one of the persons named, professed the Roman faith as it is now holdē.Trithem. For Thaumaturgus liued in the yeare 240. Anthonie in the yeare 330. and Benet in the yeare 500. All which time the present religiō of the Romane Church was vnborne, except a verie few points of small moment brought in by the superstition of a few, and controlled by the generall doctrine of the Church, as I shall clearely proue in the sections following. Bernard liued later by 500. yeares, but he knew not the present Romane faith. He was indeed a Monke, & in many things superstitious, (& what maruell, liuing aboue a thousand yeares after Christ?) but he was a Papist in none of the princi­pall points of the religion. For he held the sufficiencie of the Scripture without traditions, iustification by faith alone, that our workes merite not, that no man can keepe the Law, that a man, by the testimony of Gods Spirit within him, may be cer­taine of grace; that there is no such freewill as the Popish Schoolemen teach; he stood against the pride of the Pope, and the opinion touching the conception of the blessed Virgine without originall sinne: as I will make good against the Iesuite or anie that will take his part. Who if he would deale faithfully and to the point, should not say Bernard professed the Romane faith, and was a Monke; but he should haue shewed, that he pro­fessed the present Romane faith, as the Councell of Trent and the Iesuits haue set it downe, at least in the fundamentall points [Page 299] thereof, which he can neuer do. As for Francis of Assise, who liued about the same time, neither was he of the present Ro­mane faith, because it was not holden then as now it is: though I cōfesse the matter be not great what thatEcquis cre­dat D. Francis­cum pediculos semel excussos in seipsum soli­tum esse im­mittere? Can. loc. l. 11. c. 7. Lowsie Saint were.

2 And as concerning the miracles, whereby this Iesuite saith it pleased God to giue testimony of these mens holinesse, I answer, that what is reported of Bernard, and Francis, and Dominicke, and others of that ranke, are lyes and deuices. Which I demōstrate by this, that they are found no where but in the Legends and liues of Saints, written by the Friers, whose authoritie our aduersaries themselues despise, as I will shew in the next Digression. The things written of Gregorie, & Benet, and Anthonie, and some others of that time, haue more anti­quitie, but no more certentie, as I will likewise demonstrate in the same Digression: though allowing much thereof to be true, yet the Romane faith is not iustified thereby, because, as I said before, they were done when yet it was vnhatched, and Rome professed another religion.

3 And whereas he saith, diuerse of these were religious men, and founded religious orders, which Protestants reiect; this is easily answered by telling him againe, first that if they were religious men & founded orders, yet their so doing conuinceth not that they were of the same faith: for there might be orders and professions erected in a contrary religion, as the Essens for example, had their peculiar order of religion, and yet were, I thinke, no Papists; who would be loath to be tyed to the ri­gor which they professed: A solitarie nation, Plin. l. 5. c. 17. Solin. Polyhist. c. 38. saith the storie of them, and admirable beyond all others in the world. No woman a­mong them, nor venerie: without money, dwelling among the trees: it is incredible to speake it; the nation is eternall, through thou­sands of ages; wherein no man is borne; so fruitfull vnto them is o­ther mens repentance of their liues. Next, it followeth not, be­cause they founded orders of Monkes, that therefore they were the same which the Church of Rome now retaineth: for they may be altered, as indeed they are, by the confession of our ad­uersaries themselues. Thirdly, such as Anthonie, and Benet, and Eustathius were, erecting professions and orders of life with­out [Page 300] warrant from the word, or at least not by commandement thereof, it was lawfull for vs to vse our libertie in putting them away againe, without incurring the censure layed vpon vs by the Iesuite. And yet he might haue remembred, that a Cardi­nall of his owne Church was the first that put downe Abbeyes in England.

Digression 44. Answering that which the Papists obiect touching the miracles of their Church, and the Saints therein.

4 We denie not but the gift of miracles was in the Church at the first reuealing of the Gospell and long after, verie com­monly; whose proper end was to reuoke the minds of men to the marking of the doctrine that accompanied them, that by marking it, (which they would not so easily haue done, had not the same of the preachers miraculous workes allured thē) the efficacie thereof might lay hold vpon them, and conuert them, which it did. Wherby it appeareth, that all their strength arose from the doctrine confirmed by them; in as much as it distinguished them from delusions, and such like wonders as may be done by naturall causes, and the conveiance of Sa­than, and assured the beholders that their concurrence with so pure and holy teaching shewed them to be of God. ForBell. de not. eccl. c. 14. & de grat. & lib. arb. l. 6. c. 1. our aduersaries confesse, that No miracle can certainly be knowen to be so afore the Church approue it, & vnlesse the wil, by some meane be inclined to beleeue it. Whereby it appeareth concerning the purest miracles that euer were, that although as a signe they inuited men to come and see, yet the men being come, were as­sured by the efficacie of the doctrine, that what they saw was a true miracle; and when God withheld this efficacie, that it in­clined not the mind, thenAs appeareth in the vnbelee­uing Iewes. the men beleeued not, but said they were delusions.

5 This I say to shew our aduersaries, that that they must not be offended if we examine the miracles offred, by the doctrine of the Scriptures. For if they confirme any other doctrine, we may safely reiect them as lying wonders: But we haue an other [Page 301] issue with them, easier to be tried then this, touching the cre­dit and certaintie of their miracles: such I meane as they haue to stand vpon. For all that they can alledge for themselues are either the miracles of Christ and his Apostles, or of the Saints in the Primitiue Church, or of their Legends. Touching the two first, we answer in a word, that they do but trifle away the time in talking of them, till they haue proued their religion the same that those men taught: for the miracles must be adiud­ged to that side that retains the same doctrine. Whence it fol­loweth that the Iesuit hath no portion in the miracles of the Primitiue Church, because he is not of that faith: the which if he will denie, then the triall must be made by the Scriptures, and he must no longer say, we haue the true faith, because it was confirmed by miracles in the Primitiue Church; but he must proue the faith of the Primitiue, and his present Romane Church all one, that afterward he may boast of the miracles. This I say touching all those miracles that are true, and were done indeed in the Primitiue Church.

6 The things therefore whereupon, with most probabili­tie, they can stand, and wherein indeed they put most confi­dence, are the miracles of their Legend Saints, Anthony, Be­net, Francis, Dominicke, and such like; which thicke & three­fold they vse to alledge against vs. But we except two things against them. First, that supposing much thereof were true, yet the Romane faith is not necessarily proued thereby to be the truth, for heretickes, yea pagans, may do wonderfull things to confirme their error. D. StapletonPromptuat. moral. part. aestin. pag. 627. saith, that for the more triall of the godly, not onely Antichrist himselfe, and his forerunners, but all heretickes also, may do true miracles, by the permission of God, as the sorcerers of Pharaoh did. The which is proued to be true by all stories diuine and humane. That which Pharaohs sor­cerers, and Simon Magus did, is well knowne.Baro. An. 68. n. 22. The stories adde touching Simon, that he made images to walke, and would lye in the fire without hurt, and flie in the aire, and make bread of stones. He could open dores fast shut, and vnloose bands of iron, and had many shadowes following him, as it had bene men, &c. Tacit. l. 4. The Emperour Vespasian, at Alexandria, restored a blind [Page 302] man to his sight.Holy [...]h. in vit. Philo [...]oph. Empedocles the Philosopher, raised vp a dead woman to life. [...]. ost [...]. l. 4. The like did Apollonius Tyaneus, of whomLib 4 & 5. Philostratus andCompend. pag. 202. Cedrenus report great things: that he could deliuer cities from scorpions & serpents, and earthquakes: and that being dead many miracles were wrought at his graue. And Cedrenus addeth, that the same time there was one Mane­tho, which in these workes went beyond him, and by his verie words could do what he listed. These things I grant, as the same author affirmeth, were done by the efficacie of Satan, God permitting him, for the triall of mens faith, and punishing of their sinnes; yet do they well proue that the false Church may haue as strange miracles in it, as the Church of Rome hath; and therefore such things are but a weake argument to proue the truth by, vnlesse the euidence of the Scripture go before.

7 Secondly, we think the Legends that report these mira­cles, to be lies, & the meere deuises of mens idle wits; the which is proued by this, that I cannot remember one writer of that sort, whom the Papists themselues do not challenge for a lier. And though at the first my speech may seeme hard, yet let the reasons be looked into, whereupon I say it, and it will proue it selfe againe to be the truth. Claudius Espencaeus2. Tim. 4. digr. 21. saith, No stable is so full of dung, as the legends are full of fables; yea very fictions are contained in their portesses. Loc. l. 11 c 6. Canus hath a whole dis­course of this matter, & among other things he writeth as fol­loweth: The Pagan Historiographers write more truly then Chri­stians haue done the liues of Saints: and Suetonius, with farre lesse corruption set forth the liues of the Emperours, then Catholicks haue done the facts of Martyrs, Virgins and Confessors: they either follow their affections so, or of set purpose deuise so many fictions, that it not onely shameth me, but irketh me to see them. It is cer­taine also that all their narration is deuised either for gain or error: and it is a iust complaint of Ludouicus Viues, touching certaine hi­stories deuised in the Church: who wisely & grauely reproueth such who thought it a great part of pietie to coine lies for religion, and following ouermuch their affection, to write things, not as the truth, but as their fancie told them; they present vs now and then with such Saints, as the Saints themselues, if they might, would not be. [Page 303] The Church of God therefore is greatly hurt by these men, who thinke they cannot sufficiently set forth the liues of Saints, vn­lesse they decke them vp with fained miracles and reuelations. Wherein their impudencie hath spared neither the blessed Ʋirgine, nor our Lord himselfe. To this day I could neuer yet see one storie that I could allow, neither do I sift the author of that storie which is called the Golden legend, for in him you may read monsters of mi­racles rather then true miracles: he that writ this was a man of a brasen face, and a leaden heart. Let it be noted well what this man saith of all the Saint-stories, without exception, and then see vpon what goodly grounds the reuelations of Francis and the rest are builded, that they should be such an infallible testi­monie for the Church of Rome. And let any Papist shew, if he be able, that their miracles are written in any better authoritie then this that Canus chargeth with lying & falshood. Would our aduersaries haue vs such fooles as to beleeue what them­selues beleeue not? For I make this offer to the Iesuit freely, that if he can proue his Saint-miracle by such an author as the learned of his owne side giueth credit to in all things, and re­fuseth in nothing, the said miracle shall be admitted, and all the consequences thereof: but if himselfe thinke his author faul­tie in some things, I may by the same libertie refuse him in others.

8 And I adde further, that there is nothing more common with our aduersaries, then at home among themselues, to reiect these verie miracles, which abroad in the Faire of fooles, they set out to sale so buisily.Opusc. de concept. virg. c. 1. Caietan saith, It cannot be knowen in­fallibly, that the miracles whereupon the Church groundeth the ca­nonization of Saints, be true, by reason the credit thereof dependeth on the report of men, who may deceiue others, and be deceiued themselues. And I haue shewed before, that a vision of Ber­nard, and another of Briget, being obiected in the question of the virgin Maries conception,Part. 1. tit. 8. c. 2. Antoninus, the Archbishop of Florence answereth, they are fantastike visions, and mens dreames. And marke what CanusLoc. l. 11. c. 6. saith of Gregories Dia­logues, and Bedes Historie, reputed to be of the best sorts of stories that they haue: The same (saith he) may I say of Gre­gorie [Page 304] and Bede, truly and rightly, they misse it now and then, &c. who writ miracles, talked of and beleeued among the vulgar: which the censours of this age will thinke to be vntrue. For my owne part I could better allow those stories, if the authors, with seuerity of iudgement, had ioyned more care in choise. This censure touch­ing Gregorie and Bede may well be inlarged to many things written of Anthonie,As that which Gregorie Nyssen writeth touching Thaumaturgus, how the virgin Maerie, & Saint Iohn came down from heauen to him, and taught him his Creed. Nyssen orat. de vit. Greg. Thau. and others of elder time, though the men that writ them (if the bookes be theirs whose titles they beare) were godly men. For is it likely to be true, thatVit. Pauli. Ierome writeth, how Anthonie trauelling in the wildernesse to seeke out Paul the hermite, met with a Centaure (halfe a man, and halfe a horse) who spake to him, and shewed him the way. And by and by when the Centaure was gone, meeteth him another monster (like a Satyre) with a hooke nose, and hornes on his head, the lower part of his bodie like a Goat, offering him a branch of palme: whom An­thonie asking who he was, he answered, I am a mortall creature, an inhabitant of the wildernesse, such a one as the Gentiles deluded with error, call Satyres: and I come as an Embassadour from my flocke to beseech you to pray to God for vs, whom we know to be come for the saluation of the world, whose sound is gone through out the earth. If the Iesuit thinke it reason we beleeue this (for it is a part of Saint Anthonies miracles) and that such mon­sters of beasts should be, and beleeue in Christ, let vs play the good fellowes, and beleeue all the rest too:Baron. an. 1028. n. 5. that the virgin Ma­rie came from heauen to visit Saint Fulbert, when he was sicke, and gaue him her breasts to sucke, Vit. Bern. l. 1. c. 13. and that she visited Bernard like­wise in his sicknesse, being attended with Saint Laurence and Bene­dict. And that Saint FrancisLib. confor. Anton. 3. part. tit. 24. c. 2. §. 8. Boz. de sign. l. 15. c. 3. had the fiue wounds of Christ, made in his flesh by an Angell, with the nailes sticking there­in, and continually bleeding till his dying day. That he vsed to ride in the ayre, in a fierie chariot, talking with Christ, and Marie, and Iohn, and accompanied with innumerable Angels. That the image of the crucifix vsed to speak to him, Francis go repaire my house Boz. de sign. l. 14. c 3.. That he had a cade Lambe which vsed to go to masse, and would dulie kneele downe and adore at the eleuation. Gold. Leg. That he vsed to preach to birds, & instruct them, which heard him with great deuotion.Anton. part. [...]t. 23. c. 1. §. 1. And that a little afore Frier Do­minicke [Page 305] was borne, there were found two Images in a Church at Venice, the one of Dominick, the other of S. Paul: on Pauls image was written, By this man you may come to Christ: on Domi­nicks, But by this man you may do it easilier: because Pauls doctrine led but to faith and the obseruation of the commandements, but Do­minicke taught the obseruing of Councels, which is the easier way. Boz. vbi supr. Bellarm. That Antony of Padua conuerted an hereticke, by making his horse adore the hoast. Boz. ib. pa. 129 And that a certain deuout woman, to cure her Bees of the murren, and to make them fruitfull, put a conse­crated hoast into the hiue, and when after a time she took it vp, she not only found a miraculous increase, but saw also that the bees had built a chappel in the hiue, with an altar, and windows and doores, and a steeple with bels, and that the Bees had layd the hoast vpon the altar, and with a heauenly noise flew about it, and sung their Canonicall houres, and kept watch by night, as Monks vse to do in their cloisters. These, and others of the same straine are part of the miracles whereby the holinesse of the Romane Saints is testified: and it wil not serue the turne to reply, these are the basest part, which is now put out of the sto­ries, or that the Church alloweth them not, or that there is bet­ter stuffe then this: for this, as vile as it is, hath the same authors that the other hath, and in the dayes of Popery was read and preached publickly to the people, and at this day is alledged by our aduersaries in their books against vs, and remaine in the stories as before. And no doubt they possesse the mindes of the vulgar as much as euer they did, who, among them, is of the same mind that CanusLoc. pag. 336. saith he knew a Priest of, who was fully perswaded that nothing could be false that was once put in print. YeaBrist. mot. 6. they shame not to write (and our countreymen beleeue it, be­cause it is printed) that these very miracles of Thomas Aqui­nas, Thomas Becket, Bernard, Francis, Dominick and the rest, cannot be checked (though Canus checked them afore Bri­sto was hatched) No man being able to put any difference be­tweene the miracles of Christ with his Apostles, and of these men. Polybius a heathen author,Hist. l. 16. mentioning in his story some such like wonders as these Legend miracles are, which the Gentiles beleeued; saith, they seemed to him altogether childish, absurd, and [Page 306] impossible: yet notwithstanding (saith he) as long as they nourish, in the vulgar, pietie toward the gods, the writers must be pardoned though they speake monsters. This belike is the policie of the Church of Rome, to coine lies for religion, as I noted out of Canus, and to beare with monsters of miracles for pieties sake.

9 But leauing them to do with their owne what they wil, let the discreet reader now remember where the cause sticketh: namely at the certaintie and credit of the Legend miracles. For other they haue none, which they can properly challenge: and these are grounded on such authoritie, as not onely shameth it selfe, but also is discredited by the learnedst among themselues. And so stil, for any thing our aduersaries can alledge, the Pro­testants faith is better proued by the consent thereof with the Scriptures, then their aduersaries is by the miracles of Antonie and Francis.

Digress. 45. Touching Monkes and religious orders holden among the Papists, and which, they say, we haue reiected and forsaken.

10 First our aduersaries are bound to proue that the law of God and course of true religion bindeth vs to follow these professions: for if some priuate men in the Primitiue Church began such a thing without commandement, onely vpon their owne voluntary libertie; it is lawfull for vs by the same libertie to leaue it againe. Next, let them shew if they can, that pouer­tie, chastitie and obedience, as they define them, are counsels of such perfectiō, that they cannot be fulfilled, as much as God requireth, but by going to a Cloister, and turning Frier: or that a man vnder the pretence of following such counsels, may law­fully forsake his parents, and calling wherein God hath placed him, to liue in an Abbey, professing a rule deuised by men. The which things we say, God hath tied no man to, neither by word nor example in all the Scripture. Thirdly, the disgracing of re­ligious orders, as this Iesuite speaketh, began not in the Pro­testants, but themselues, as I will shew presently, and the first that moued and effected the plucking downe of Abbeys in [Page 307] England, was not the Protestants, but Cardinall Wolsey,Onuphr. vit. Pont. Sand. de schism. Angl. the scum and scandall of mankind: and what the Protestants after­wards did, the vncleannesse of the Monks deserued.

11 And though we grant, that Antonie and Benet, and others of that time, practised a certaine kinde of Monachisme, and liued solitary; yet were they Monks of another kind, as far from these of the Church of Rome, as the time is distant wherin they liued. Their religion was not the same, their manners were better, their conuersation euery way was of another sort. And the religious orders among the Papists haue nothing of theirs but the names onely, whereby, as the Asse with the Lions skin on his backe, they gull the ignorant, that thinke euery thing is the same that hath the same name. For those ancient Monkes betook themselues to solitude at the first, not with any opinion of perfection, but [...]. &c. Soz. l. 1. c. 12. Niceph. l. 8. c. 39 to escape persecution, and to hide themselues. And when they found by experience that the life fitted their austeritie, and rid them of many worldly cares, they increased it the more, and followed certaine rules for study, and behauiour, & religious exercises, much like as is vsed this day in Colledges. In which course of lifeAntidida. Co­lon pag. 131. Dion. eccl. hier. c. 6. some were lay men, not medling with Ecclesiasticall matters:Athan. ep. ad Dracont. some were maried, and liued in that state:Eras vit. Ierō. they bound themselues with no vowes, Aug. de mor. eccl. l. 1. c. 33. Niceph. l. 9 c. 14 nor made any distinction of meates: Vitas patrum. part. 2. § 51. Ni­ceph vbi supra. they laboured with their hands,Sozo. l. 1. c. 12 Ieron. ep. 13. ad Paulin. and li­ued not in cities, but alone and remote from men: with many other customes which the Monkes of this time obserue not, whereby they proue themselues to be as far from Antony and Benet as we are. Yea diuers among themselues complaine,Polyd. hist. Angl. l. 6. that it is incredible to speake how much they are degenerated. AndAlua. Pelag. planct. pag. 130. though they haue the likenesse of the Apostles, yet they are remoued far from their life. Let the Church lament her Monkes, and say, Where be my ancient Monkes which founded the Church, and held the holy life of the primitiue Church? This shewethLiber pater praeponitur li­bro patrum. Calicibus epo­tandis, non co­dicibus emen­dandis indul­get hodie stu­dium mona­chorum: quibus lasciuam musi­cam Timothei pudicis moribꝰ aemulam non verentur ad­iungere: sicque cantus ludentis non planctus lugentis officiū efficitur mona­chale. Greges & vellera, fru­ges & horrea, porri & olera, potus & patera, lectiones sunt hodie, & studia monachorum. Rich. Dunelm. Philobibl. c. 5. the religious men of the Romane Church are of another cut then in the time of Antony and Benet they were; and therefore disgracing them, we touch not the old Monks of that time, but birds of another fether.

[Page 308]12 And if we haue thought and spoken hardly of them touching their conuersation, and so disgraced them; what mar­uell? when the very sauour of their cloisters bewrayed them, and the stinke of their hypocrisie was such, that all the world was annoyed with it, and their owne writers chronicled it? Must the holinesse of Monks and Nunnes be a signe of the true Church, and layd in as an argument against vs; and must we be condemned for suppressing them, and yet may we not be al­lowed to looke a little into it, and see if it were so indeed, or o­therwise? I see no reason but we may lawfully, and without any suspition of malice, examine that holinesse, that vpon so great termes is put vpon vs, and see whether it be so or no, and let the shame be theirs that are guiltie, and the fault be layd vpon them that first cold the tales out of the schoole. For we for our parts are confident, that in all their Church they could haue found no holinesse which they might worse haue stood vpon then this of their cloisters: of whom their ownInuent. l. 7. c. 5. Polydore saith, It were behouefull that these dregs of men were cut off and burnt, that with their filth they should no longer defile Gods seruice. And Aluarus PelagiusDe planct. l. 2. ar. 2 & 73. & 83. writeth of such things done in them, as are not meet to be named, and I think shal neuer be met with again but in hell or in another cloister.

13 I would haue stirred this dunghill no further, but that as I was writing these things, there came to my handsRule of good life a little booke, made by a Papist, such as our country is full of, to seduce the vulgar, vnder pretence of exercising them in deuotion: wherein teaching his Catholickes how to bring vp their chil­dren, I must (Cap. 9. pag. 74 saith he) tell them often of the Abbeys, and the ver­tue of the old Monks, and Friers, and Priests, and the religious men and women: and of the truth and honestie of that time, and the ini­quitie of ours. And therefore accordingly let vs tell our children a little more of this matter, and let none tell it but Papists themselues, that the children may beleeue them. Clemangis a Doctor of Paris that liued 200. years ago, when the old time was,De stat. eccles pag. 47. & inde. saith, Concerning Monks and Abbeys, what can I say that is commendable? being so slippery, indisciplinated, dissolute, vnquiet, running vp and downe into common and dishonest places, hating no­thing [Page 309] so much as their cels and cloisters, their reading and praying, their rule and religion. Monks they are in externall habit, but in life and works far from their professed perfection. This of Monks. And touching Friers he saith,pag. 53. They are worse then the Pharises, raue­ning wolues in sheepes clothing, who in words pretend the forsaking of the world, and in deeds, with all possible fraud, deceit and lying hunt after it: making semblance in outward shew of austeritie, cha­stitie, humilitie, holy simplicitie; but secretly in exquisite delicates and varietie of pleasures, going beyond the luxuriousnesse of all worldly men, and like Bels priests deuouring the oblations of the people, and though not with their wiues, yet with their brats, filling themselues greedily with wine and good cheare, and polluting euery thing with lust, whose beate burneth them. And of Nuns he saith,pag. 56: Shame forbiddeth me to speake of them, lest I should mention, not a companie of virgins dedicated to God, but shewed, deceitfull, impu­dent whores, with their fornications and incestuous works. For what I pray you, are Nunneries now adayes, but the execrable brothel houses of Venus? the harbors of wanton yong men, where they satis­fie their lust: that now the veiling of a Nunne is all one, as if you prostituted her openly to be a whore. This is some part of the ver­tue of Abbeys, and honestie of the old time, from which the iniquitie of our new time is declined. But this is not all. For we must tell the children what Cornelius Agrippa saith also: There be (De [...]anit. c. [...] saith he) in the Church, Monks, Friers and Anchorites of di­uers sorts, which the Church had not then when it was best. They which at this day take vpon them the name of religious men, pro­fesse indeed hard rules, and holy duties of life, bearing the names of Basil, Benet, Bernard, Austine and Francis: but few among them are good, the company of those which are naught being exceeding great. For hither, into this profession, as it were into a sanctuary of all mischiefe, come flocking all such as being terrified with the con­science of their villanies, can no where else escape the vengeance of law, which haue committed crimes needful to be purged by punish­ment: whose filthy life haue brought them to infamy: which hauing spent their substance vpon whores and dice, and surfetting, through debt and needinesse are constrained to beg. This crew hath dissem­bled holinesse, and a hooded habit, and strong beggery ioyned toge­ther. [Page 310] Frō hence start out so many Stoical apes, Insolentissima poscinummia, palliata mendi­cabula, cucul­lata monstra, barbigeri, funi­geri, restigeti, saccoge [...]uli, loripedes, ligni­pedes, nudipe­des, atrati, ni­gritae, grisones, versicolores, linostolij, multi­pelles, tetiarij, palliati, clamy­dati, paludati, pullati, praecin­cti, bracchati, &c. such insolēt mony beg­gers, patched rogues, cowled monsters, bush beards, rope bearers, hal­ter cariers, twil wearers, wry legs, wooddē-legs, bare legs: dusky, sooty, collied, peckled, changeable, linsie, net wearing, cloked, mantled, iac­keting, swart, girt, breeched stage players: who hauing no credit left in things humane, yet for their mōstrous habit sake, are put in trust with the things of God. Whose life being most leud, and filled with all vil­lanie, is yet left vnpunished through pretence of religion. These peo­ples vanities and error, if I should set downe with my pen, all the skins in Madian would not containe them. Their cowle outwardly profes­seth holinesse, but inwardly they cary detestable manners: and yet their cowle, as it were a buckler, keepeth off all the darts of Fortune and danger. In idlenesse and beggery they liue vpon other mens la­bours, and going outwardly in course apparell like clownes, tied with cords like theeues, their head notted like fooles, their cowle hanging like a naturals cockscombe about their eares, with other markes of ignominy, which they pretend to beare for Christ, yet ambition ouer­cometh them, and all things are referred to most arrogant titles. &c. This you see is the vertue that was in Monks and Friers, and re­ligious men and women, and the truth and honestie of the old time, as it is reported by our aduersaries owne mouthes who best knew it. So that, in my iudgement, the Catholicks of our country were as good tell their children somewhat else as it, if they wil tell the truth; vnlesse they wil teach them vertue, as thePlat. Lycurg. Lacedaemoniās taught their children sobriety, that is, by shew­ing them the vilest drunkennesse that can be, and making their religious houses the samplar. But you shal heare a witnes or two more, speake what they obserued in the midst of Italy, touching this matter: whose verses, because they are Poets, I haue follow­ed to help the childrens memory, whom the booke mentioned would haue so often put in mind of this matter. Thus writeth Palingenius.

[...]eo.
But chiefly see no Monke or Frier approch within thy dore,
Auoid them well, no greater plague, I warne thee this before:
The scum of mankind, follies spring, the sinke of euery sin,
Wolues clad in sheep skin, seruing God, their gain thereby to win.
The vulgar sort, with shew of good, they cosin and delude,
[Page 311]
And vnder shew of pietie, their villanies obtrude.
Thus do they shroud a thousand sins, and thousand things forbidden,
Thus lust is cloked, and thus their rapes and Sodomies are hidden.
Chase far away then from thy house these cosining foxes well,
The very slaues of glut and lust, for which the heauens they sell.
Virg:
In steed of vowed chastitie, with harlots they indent,
In virgins, boyes and matrons lust; thus night and day is spent.
Sagitt.
O shame! how can the Church endure such two legd swine as these?
Whom nought but sleep and bellycheare, and Venus tricks can please.

And Ariosto expressing how an Angell vpon occasion visited a religious house, telleth, according to the maner of Italy belike, what vertues he found there, that the Catholicks might tell their children, and encourage them to the like. Thus heOrland. Fur. cant. 14. stan. 69. writes.

Wherefore into an Abbey he doth go,
Making no question Silence there to find,
And Peace, and Charitie, and Loue also,
And Lowly thoughts, and Well contented minds;
But soone he was aware it was not so:
All contrary their humors were inclind.
Silence in that same Abbey did not host,
Onely his name was written on a post.
Nor Quietnesse, nor Humblenesse, nor Peace,
Nor Charitie, nor Godly loue was there;
They were sometimes, but now those times did cease.
Now Couetize, and Ease, and Belly cheare,
Pride, Enuie, Sloth, and Anger so increase:
Silence is banished, and comes not neare:
And wondring much the Angell them doth view,
And findeth Discord in this cursed crew.

The which things being thus reported by themselues, one of another, let any man iudge who hath most disgraced religious orders; and if we had not iust cause to reiect and reforme such abuses? And our aduersaries are too childish to think their con­fident words and deuout perswasions to the simple, can abolish the memory of them. The bloud of so many thousand infants as haue bin murdered in Cloisters, and their bones buried in priuies and fish pooles, will cry vengeance against them, and [Page 312] disclose their hypocrisie while the world endureth, let the Priests and their fauourers smooth vp the matter how they can. And here in England,See Bal [...], in his epistle before his booke de vitis Pont. where he sets downe some part of the con­fessions for an example. the commission sitten about the disso­lution of Abbeys, for the examination of the liues of the vota­ries, because the rumor was lowd concerning them; tainted so many in euery Cloister, and discouered such iniquitie, that it cannot be forgotten: saue that the things proued and confessed, were so soule and abhominable, that they had bin fit to haue lyen still in darknesse, and to haue bin couered with an eternall night. Yet nothing will stay our aduersaries from boasting of their Monks for all this, but their holinesse at euery turne must be cast in the Protestants teeth. SoTrithem. in Bened. Apolog. epist. pag 83. they haue a solemne brag that the only order of Bennet hath yeelded them twenty kings and Emperors, aboue a hundred great Princes, eighteen Popes, 200. Cardinals, 1600. Archbishops, 4000. Bishops, 15700. Ab­bots, 15600. canonized Saints: such arrogant brags as this, haue giuen vs occasion to enquire after the manners of vota­ries more then else we would haue done. And our good hap is, that what we say that waye, is verbatim the report of their owne writers, and the experience of all among vs that liued when Abbeys stood.

§. 43. The second difference is, that the doctrine it selfe, which the Pro­testants teach, induceth men to libertie, & consequently to leud life. Whereas the doctrine of the Romane Church, both expresly forbiddeth all vice, and prescribeth lawes and rules, contrarie to libertie and loosenesse of life; and lastly containeth most soueraigne meanes to incite a man to all perfect vertue and holinesse of life. As for example, it teacheth, that notwithstanding the prescience or predestination of God, man hath free will, wherewith, being ai­ded by Gods grace, which is readie for all that with humble, deuout, and perseuerant prayer will aske for it, he may auoid sinne, and embrace vertue. And it teacheth that Gods commandements be neither impossible nor hard, but the yoke of Christ is sweete, and his burden (with the helpe of his grace) light. It teacheth, that as a man may, by grace, auoid sinne if he will, and ea­sily keepe Gods commandements, and by doing good workes liue well: so these good workes are pleasant and acceptable vnto God, and such for which God will giue, to all that do perseuerantly do them, exceeding grace & euer­lasting reward in heauen. And contrarie, that for neglecting good deeds, or which is worse, doing sinfull deeds, God hath prepared intollerable and end­lesse [Page 313] paines in hell. It prescribeth men to fast and to pray, and to vse other meanes to keepe the flesh subiect to the spirit, and the spirit to God. It main­taineth confession of sinnes to a Priest, as commanded by our Sauiour in the Gospell: which both is a great bridle to withdraw men from vice, as expe­rience teacheth, and a speciall meanes whereby the Pastor of the Church, knowing the inward conscience of their flockes, may better apply fit reme­dies to their spirituall diseases, and prescribe to euery one fit exercises for their practise and progresse in vertue. Finally the profession of this Church is such, that euen simple Protestants, when they see a Catholicke do any thing amisse, will ordinarily say, You should not do thus. So that these that sinne in this Church cannot anie way ascribe their sinnes to anie defect or peruersitie of the doctrine of the Church; but must needes acknowledge them to pro­ceed from their owne frailtie or malice, contrarie to the teaching of the Church; and sometime euen against their owne conscience & actuall know­ledge. Wherefore notwithstanding that there be some sinfull persons in the Romane Church, yet it may be called Holy, both because the doctrine and profession thereof leadeth of it selfe to Holinesse, and consequently is Holy; and also because there be many holy persons, or Saints, in it, of which, as of the better, and worthie and principall part, it may well, and is termed Holy: as a tree which hauing some branches that haue life, though others be dead, yet of those, as of the better and more respected part, is absolutely said to be aliue, which if we could not outwardly perceiue to haue any branches aliue, we would absolutely affirme to be dead, and not aliue.

The Answer.

1 Here you see this Iesuit preferreth the holinesse of his Church before ours, because it floweth from their doctrine, which ours, he saith, doth not. Wherein I blame his memory, that§. 24. hauing before denied the doctrine to be a marke of the Church, and made holinesse the marke in stead thereof, yet now he cannot proue his holinesse but by the doctrine. For, saith he, it is according to the doctrine. Wherein he forgetteth himselfe much: for if he cannot proue his holinesse, nor distin­guish it from the holinesse of a false Church, as he conceiteth ours to be, but by the doctrine; then the doctrine is better knowne and more apparent, and consequently, a better mark, by§. 26. his owne rules. The like error he committeth in his three others markes, vnitie, antiquitie, and succession, or else let vs see how he will shift himselfe.

[Page 314]2 Next, he forgetteth himselfe againe where he saith, the Protestants doctrine induceth men to libertie and lewdnesse. For I haue shewed before that our aduersaries confesse, we ab­solutely bind men to a godly life. StapletonsDe iustifie. pag 334. words are these: Euen the Protestant themselues, albeit they distinguish sanctifica­tion and new obedience from our formall righteousnesse whereby we are iustified, that it should be no essentiall part thereof, yet they teach that it must certainly and infallibly be present to all Gods children, as an inseparable companion of iustifying faith, & as the proper note of Gods children. Let the Iesuite looke vpon this, and bridle the libertie of his tongue. For can the teaching of sanctification and obedience induce men to liberty and lewd­nesse? yea when it is required to be present certainly and in­fallibly to all that will be counted the children of God? And whereas notwithstanding they reply, that the consequence of our doctrine leadeth men to libertie: I demand, how can the consequence of this point do it, which Stapleton acknow­ledgeth we teach, concerning sanctification? for it bindeth thē in all their life to auoid sin vpō paine of condēnation. Whence it followeth, that neither can the consequence of any other point we teach, do it, or intend it of it owne nature, because the force and reason of this floweth into them all. But if any man will peruert that we teach, asMat. 5.17. our blessed Sauiour and hisRom. 6.1. & 15. Apostles teaching was peruerted in the like case, and re­ceiue with the left hand what we offer with the right,Apoc. 22.11. Let him that is filthie be more filthie, and let such libertines and our per­uerse aduersaries go together: for Gods truth must not be sha­ped, as the Church of Rome hath shaped it, to qualifie such humors. It is sufficient that our doctrine in it self, and the prea­ching thereof, containe obedience and debarre the contrary, which it doth; as I haue demonstrated in all the points that this Iesuite excepted against, in the fortieth section: and yet further will do.

3 For it is vntrue that this Iesuite saith, The doctrine of his Romane Church is against all vice, and that no mans sinnes can be ascribed to it: for euen the points which he reckoneth, freewill, ablenesse to keepe the law, the merit of mens works, [Page 315] fasting, praying, and shriuing, as the Church of Rome teacheth them, are so many heresies, and directly leade men to sinne, in­spiring them with pride of their owne works, and filling them with hypocrisie, idolatrie, and sensualitie: as I haue shewed par­ticularly in them all, in the digressions vnder the 40. section: whereas being rightly vnderstood and practised, they are the doctrine of our Church also, as I haue shewed before. And for confession, we thinke it lawfull for any man (excluding the o­pinion of necessitie) to reueale his secret sinne to his Pastor, that so he may receiue particular instruction, when his conscience is troubled therewith; so the same be done wisely and discreet­ly. And that which he addeth touching the saying of Prote­stants, when they see a Papist do amisse, You should not do thus: is a weake proofe that we think Popery directeth them to no euill. For we speake to them, either as to hypocrites going a­gainst their proud profession, or as to ignorant persons trans­gressing Gods law. And our words with this relation, are so far from shewing that we thinke they do against their religion, that they proue, we thinke the contrary. For saying, You should not do thus, we shew them their hypocrisie in taking vpon them a profession that hath no power in it to reforme their liues, and therefore aduise them to imbrace the truth that may direct them better. I would not haue mentioned this obiectiō, it is so contemptible, but that I perceiue they are inamoured of it. For Campian, inConcertat. Eccl. cathol. in Angl. pag 24. an epistle to the General of the Iesuits, sendeth it, with other newes out of England, to giue hope of good successe to the Catholicke religion.

4 The conclusion therefore, that the Romane Church is the holy Church, because the doctrine thereof is holy, and lea­deth to holinesse, and the holy Saints are in it, &c. is denied, because the reasons whereupon it is grounded are false, and haue failed in the triall. Yet it soundeth, you see, sweet in his eare, like his sacring bell, for he repeateth it often.

Digress. 46. Naming certain points of the Popish religiō, which di­rectly tend to the maintenance of open sin, and libertie of life.

[Page 316]5 But yet in this I commend this Iesuites wit, that decla­ring the holinesse of his doctrine, he mentioneth onely cer­taine of the plausiblest points thereof, freewill, keeping the law, merit, fasting, praying, shriuing; and concealeth the rest. For they which commend Moyles, neuer mention the Asse that begat them, who yet is the one halfe of their pedigree, but talk all of the Mares that beare thē. So play our aduersaries in this point, for some parts of their doctrine are so fowle and profane, euen at the first sight without any discourse, that they may not, I thinke for shame, offer them as patterns of their holy doctrine. I name these for example that follow. TheAzor. Instit. mor. tom. 1. p. 663. Aquipon­tan. de Antich. pag. 72. de­priuing of kings, andTurrecr. Sum. de eccles. l. 2. c. 114. prop. 5. absoluing subiects from their obedi­ence, yeaBaron. ann. 1089 11. the murthering of them whensoeuer it shall be the Popes pleasure. Which doctrine hath filled all parts of the world with treason, and allowed any man to be a traitor against his soueraigne, in case he be a Protestant Prince. The worship of images whereby the people may easily be drawne to ido­latry, asDurand. ratio. p. 13. Polyd. In­uent l 6. c. 13. some of themselues deny not, andConcil. Mo­gūt. tom. 3. con. pag. 938. their owne expe­rience hath shewed thē. The doctrine of pardōs,Tho. supplem. q. 25. art. 1. wherby they hold any sinne may be forgiuen without satisfaction. This im­boldened certaineChemnit. ex­am. de poenit. Germans to rob the Popes pardoner, be­cause he had giuen them a pardon to remit the next sinne they should commit, though it were a great sinne. And it is not likely, but in the abundance of pardons, some will take cou­rage to sinne, if it be but to tast their bountie.Staphyl. p. 53. The Colliars faith, to beleeue as the Church beleeueth, induceth the world to brutish ignorance. Their doctrine touching the sacrament,Suar. tom. 3. pag. 783. that a dog or a swine, eating a consecrated hoast, eateth the very flesh of our Sauiour, of it selfe is blaspemy and atheisme.Altisiod. l. 1. p. 27. Worril. 1. d. 43. & 4. d. 21. & 26. Durand. 4. p. 462. c. Some teach that soules damned long since in hell, may be deliuered and returne into the body againe, and do penance, and be sa­ued, as diuers haue bene. This giueth hope to the worst liuers that be, and in part confirmeth the error of Origen.Hard. confut. apol d. 161. Graff. part. 1. l. 2. c. 75. nu. 3. Tho. Bergom. rab. v. meretrix. They say the stewes are for a commonwealth. This maintaineth open whoredome. Yea the Pope alloweth the Curtesans in Rome, and other places, vpon a rent, to professe bawdry. They forbid the mariage of Priests: that directly leadeth many of them to [Page 317] hell. For Panormitanpart. 3. cum olim. de cleri­cis coniugat. saith, It were for the good and saluation of their soules who cannot containe, if they were suffered to marrie. For experience sheweth, that the law of continency hath produced contrary effects, in that men liue not therein chastly, but grieuously sinne by whoredome, whereas it were chastity if they had to do with their owne wiues. Fr. Ouand. 4. d. 13 p. 347. They hold that all hereticks stand depriued of the right of dominion, both natural, oeconomical, and ciuill. This teacheth all inhumanitie, and ouerthroweth all societie. For firstOuand. ib. no father hath any longer command ouer his child, nor master ouer his seruant, if once the Church of Rome repute him for an hereticke. Secondly, Princes lose their kingdoms, as I said before. Thirdly, all Catholickes, as Papists call them­selues, are discharged of all bond toward them:Concil. Con­stant. pag. 528. edit. Crab. so that no promise or oath, bindeth them any longer: neither are they boūd to pay them any debts. Ouand. ibid. Sum. Angel. p. 101. n. 15. For he that is bound by oath, or otherwise to make paiment at a certaine day, if he faile, yet he sinneth not, be­cause the other mans heresie hath discharged him. Debtors may excuse themselues by excepting against their creditors, that they are heretickes. This is cosenage. Fourthly,Tolet. Sum. pag. 700. it is lawfull to equi­uocate, by reseruing another meaning to himselfe of his words then he that heareth him shall conceiue.Rhem. art. 23. 12. Yea to speake con­trary to his oath, if it be to detect a Papist. This is lying and periury.

6 Againe their doctrine not onely inferreth, but expresly alloweth most palpable wickednesse, directly tending to the desolation of publicke gouernment, and priuate honesty.Caiet 22. pag 144. Tolet. Sum p. 700. Graff. part. 1. p. 349. As that prisoners may breake the iayle, and vse what meanes they can to escape, though they be lawfully committed. A point well practised by Priests in England. ThatTolet. Sum. pag. 548. children may marry without consent of parents. Greg. à Val. tom. 3. p. 1090. That parents cursing or banning their owne children, sinne but venially, as long as they do it without deliberation.Tolet. p. 583. That women, or seruants, scolding, or rayling one at another, sinne not.Tolet. p. 540. That it is lawfull on the Sabboth day to follow fuites, trauell, hunt, dance, keepe faires, and such like. This is it that hath made Papists the most noto­rious Sabboth breakers that liue. Infinite other doctrines of this sort might be added: but I will end with that which a [Page 318] Co [...]nel. A­gripp. de van. c. 64. Papist himselfe saith of Shrift, because the Iesuite standeth so confidently for the holinesse of it, and offereth it for so soue­raigne a medicine: I could, saith he, by many examples fresh in me­morie shew how fit this shriuing is for baudry; for Priests, Monkes, and Nunnes, haue this speciall prerogatiue, that vnder pretence of religion, they may go vp and downe, when, and whither they will, & vnder colour of confession, talke with any woman, whom they often­times entertaine but homely. And thus closely they go to the Stewes, rauish virgins and widowes; yea many times, which my selfe haue seene and knowne, runne away with mens wiues, and carrie them to their fellowes. And thus whose soules they should win to God, their bodies they sacrifice to the diuell.

7 By this you may see what doctrine lieth in the Church of Rome, veiled with the title of the Catholicke faith, whereby their hypocrisie is noted that so blasphemously haue charged the truth of Christ, which we professe, with libertie. And who­soeuer shall attentiuely consider the whole course of Papistry, I meane the doctrine and gouernment both, in the Church of Rome, with the rising and progresse thereof, and the manner of aduancing it forward; shall finde it to be nothing else but a very iest wittily deuised to delude the world, and in euery point prouiding for the satisfying of the ambition, couetousnesse, and sensualitie of such as should haue the greatest stroke in that Church. And let any man make the triall, & compare one part of the religion with another, marking the coherence, and how one point issueth out of another, and the policies whereby the world is inhibited to listen to it, and they shall easily perceiue it driueth all at this, to make the Pope and his clergy absolute Lords of the world, and of all the greatnesse and pleasures therein. For the effecting whereof it was an ea­sie matter for them to set learned men aworke, and with faire rewards to make them shew their wit in perswading men; which they haue done in all ages accordingly, but neuer better then now of late by the Iesuites. Hence it is, that in the course of Poperie you see the Pope himselfe Lord of all, his clergie aboue the temporalty, his Bishops the peers of Princes,See Palmer. Floren. Chron. ann. 1334. tou­ching the wealth of Iohn. 22. his treasurie richer then any in the world beside; the consci­ences [Page 319] of men at his deuotion, their substance, obedience, and very lookes at his command; and to effect this, first he slideth into the consciences of men vnder the faire pretence of being Saint Peters successor, then he blindeth their eyes by taking away the Scriptures, and preaching; and stoppeth their eares by disswading them from hearing any but himselfe. Then he plotteth them a religion fitting mens carnall affection euery way, the greatest part whereof standeth in easing them from taking any pains in spiritual things, which of all other are most burthensome to flesh and blood. They must indeed serue God (if they should say otherwise, no man would beleeue them) but there be wayes to dispense, and to turne the spirituall seruice into corporall, which is easier. And sinners must haue Gods pardon, or they cannot be saued; but the dispensation thereof is committed, with the keyes, to Christs vicar, who hath power to release them, by applying the sacraments of the Altar and Penance to their sinnes. Nothing in all the religion but it stan­deth them in good stead. Their Latin seruice, and praiers to blindfold men for seeing the fraude. The massing pompe, and Church musicke to delite the senses, the images and relickes, and Pilgrimages to bring in their offerings, the shrift to di­scouer the secret inclinations of people, which would serue thē for a thousand purposes, whereof this was one, that therby the Pope knew the counsels of kings, and secrets of euery state, and wrought vpon them. Their fasting dayes and prohibition of mariage to some persons, to draw mony for dispensations. Their merits, to make men franke toward religious houses; their purgatory to supply the Popes kitchin. Their holidaies to please youth, and renew their offerings; their pardons to deli­uer men from the feare of sinne, and to draw money when they would. And the stirre they keepe with writing and pleading, in their schooles and abroade, about religion is, lest the world should thinke they haue no religion.

§. 44. Thirdly the Protestants Church is not Catholicke, that is to say, vni­uersall: neither in Time, nor in Place: for it came vp but of late, and is but in few places of Christendome, Neither in points of doctrine: for it consi­steth [Page 320] chiefly of Negatiues, that is to say, in denying of diuerse points of do­ctrine which haue bene held for truth in all former ages, by the ancient Fa­thers; as appeareth by the Chronicles made by the Magdeburgenses, the Protestants owne Doctors, who confesse in their Centuries, that the Fathers held this and that, which they denie.

The Answer.

1 That our Church came vp of late, the Iesuite saith, but sheweth not: as the IewesIoh 8.57. said to Christ, Thou art not yet fiftie yeares old, and hast thou seene Abraham? AndNunc dogma nobis Christia­num nascitur, post euolutos mille demum consules. Prud. Peristep. hym. 10. the Gentiles to the Christians, that Now after I know not how many thousand yeares, their religion was sprong vp. But against his speech I reply two things. First, that our faith is in all points the same that is contained in the Scripture, and so consequently of the same antiquitie; and therfore all they that say, it came vp but of late, should first proue it contrary to the word of God, or else hold their peace. Secōdly, as it agreeth with the Scriptures, so hath it had in all ages those which haue professed it, as I haue shewedSect. 17. digr. 17. already, and more distinctly will shew in the fiftieth section. In the meane time let it suffice for this place which our aduer­saries themselues vnawares haue written. The first is Bristo, whoMot. pref. & mot. 45. saith, The truth is, that some there haue bene in many ages, in some points, of the Protestants opinion: in so much that scarce any peece, or article, there is of our whole faith, but by one or other, first or last, it hath bene called in question: and that with such liking for the time, that they haue all in a manner, drawne after them great heards of followers. I know Bristo meaneth they were hereticks that in all ages did this, but that can he neuer proue: yet in the meane time belike he saw some that were of the Protestants faith before of late. The second is Reynerius that liued three hundred yeares ago, who discoursing of the Waldenses, a peo­ple for substance, of the Protestants religion,Refert Illy­ric. catal. tom. 2. p. 543. saith, They are in all the cities of Lombardy and Prouince, and other countries and kingdomes. They haue many followers, and dispute publickely; we haue numbred fortie Churches of theirs, and ten schooles in Parish. [Page 321] No sect hath continued so long: some say it hath bene since the time of Syluester, some since the Apostles; and there is almost no country wherein it spreadeth not. They haue great shew of pietie, liuing vp­rightly before men, and beleeuing all things aright concerning God, and all the articles in the Creed: onely they hate and blaspheme the Church of Rome. &c. In this testimonie of Reynerius, you may see our Church was Catholicke both in place, and persons, and time, and doctrine: and that the Church of Rome was resisted, and the religion thereof refused afore Luther. The true cause why it was not so frequent and publicke as now it is, either in place or persons, was the persecution of the Pope, and the ge­nerall corruption of the Papacie, which as a leprosie infected, and as a mist obscured welnigh all places and persons, that sometimes not the true beleeuers themselues (such I meane as are come to our knowledge) were void of error in euery point, though they firmly held the foundatiō, as these Waldenses did. And if it pleased God in processe of time to giue more libertie to the persons, and more puritie to the doctrine, what iust oc­casion is this to say, we are not all one Church, when the true faith of Christ is not alwayes alike visibly and purely professed? Minutius FelixOctau. pa. 401. saith, Why are we vnthankfull? and why enuie we if the truth of God hath grown ripe in our age? let vs enioy our good, and let superstition be bridled, and wickednes expiated, and true re­ligion maintained.

2 The next point, that our Church is but in few places of Christendome, is both false and impertinent. First impertinent: for if it were so, yet were it no hindrance to the note of vniuer­salitie. For Gods Church vnder the law, was shut vp within the narrow bounds of Iudaea, andDigr. 17. nu. 31 the Papists say, theirs (in the dayes of their supposed Antichrist) shall be openly seene but in few places, andDried. dogm. eccl. l. 4. c. 2 par. 2. Bellar. not. eccl. c. 7. confesse, it is not required to the vniuersalitie of the Church, that of necessitie there be at all times in euery countrey some beleeuers: it sufficeth if there be successiuely. Whence it fol­loweth, that if only one prouince did retaine the true faith, yet should it truly and properly be called the Catholicke Church, as long as it might be shewed that it were the same which it was at other times in other places of the world: the which we can shew of our [Page 322] Church, how small soeuer the compasse thereof may fall out to be at some time. Next it is false: for there is no place in Chri­stendome, but there are some of our religion therein, as not onely experience, but our aduersaries owne reports beare wit­nesse, wherein theyBoz. sign. eccl. l. 19. c. 1. Bell. de Rom. Pont. prae­fat. & li. 3. c. 21. item de verb. Dei. praefat. ha­bit. in Gymn. Rom. complaine how our heresie (so heretickes style it) possesseth many and large prouinces, England, Scot­land, Denmark, Norwey, Sweden, Germanie, Pole, Boheme, Hungary, Prussia, Lituania, Liuonia; whereto they may adde France and the Low countries, yea Italy and Spaine it selfe, where the barbarous Inquisition dayly findeth the profession of our religion euen at their doores.

3 The third point, that our Church is not Catholick in do­ctrine neither, is as ill proued as the former. For negatiue do­ctrine, so farre as it is euil, standeth not in denying some points which the fathers held, but in denying that which they held ac­cording to the Scriptures, and which they taught and maintai­ned to be certain and necessary matter of faith deliuered in the Scriptures: wherein neither we nor the Centuries euer refused them. Neither haue we denied any one point which they held in all ages for the truth, as our aduersaries haue. For though the Centuries reiect this and that, which the Fathers held, yet they deny neither this nor that, which was holden for the truth in all ages, as appeareth by their historie, wherein they shew the succession of our faith in all ages, and note how it was many times corrupted and mistaken, euen by some of the ancient Fa­thers; which is all for substance, that the Magdeburgenses can be charged with: wherein they haue neither denied the do­ctrine of the Catholicke Church, nor offered the Fathers any wrong, to say, they had some errors, as all men haue, and themselues confesse, which gaue occasion to others to erre likewise: which errors the Centuries sometimes more then was cause noting, they did not thereby notwithstanding accuse the whole Church of error, because euery thing was not the Churches doctrine that some particular men therein held: and what they noted of some particular Fathers, must not be stret­ched to be meant against them all; as their censuring somtimes ouermuch of many together, for some things written against [Page 323] the truth, must not be expounded to be the deniall of all they held beside: for if it be, and the Centuries be thus censured, let this Iesuite say directly without shrinking, why dothCathar. tract. de concep. virg. Suar. to. 2. disp. 3 sect. 6. the Church of Rome hold the virgin Marie was conceiued with­out sinne,Capreol. 3. d. 3. Ban. par. 1. p. 75. Paul. Cortes. in sent. which all the Fathers with one consent deny? Let them looke my demaund in the face, that thinke it heresie to deny the Fathers, yea all the fathers consenting in one.

Digression. 47. Of the authoritie of the ancient Fathers in matters of our faith and religion. Wherein it is shewed what we ascribe to them, and how farre forth we depend vpon them. And the practise of our aduersaries in contemning, eluding and refusing both them and their owne writers, is plainly discouered.

4 But this is a point that must be further looked into, and not suffered to passe away thus. Our aduersaries neuer make an end of boasting of the Fathers, and by that their impudencie more then by any other deuice, they haue seduced the world.Greg. a Val. to. 3. pag. 291. d. One of them saith, The Protestants in the questions of faith, should enquire on what side the Fathers stand, that it being knowne, immediatly without any other examination, they might embrace that doctrine which the Fathers of old iudged to be true. Let vs therefore see who they be that most sticke to the Fathers.

5 But first it is to be noted, that of all hands it is agreed, the Fathers were not of infallible iudgement, but had their er­rors: so they say themselues. AustinD. 9. Negaro. saith, I cannot deny but there are many things in my workes, as there are in the writings of my an­cestors, which iustly and with good discretion may be blamed. And thus they all confesse: yea AnselmeComment. in 2. Cor. writeth, that in their books which the Church readeth, many times are found things corrupt and hereticall: yet neither the bookes nor the authors are condem­ned for this. Let the wise Reader peruse their bookes, and he shall find this true that I say. ThusRefert Bellar. de Chr. l. 4 c. 8. Hilary denied that Christ in his sufferings had any sorrow.Strom. l. 6. & l. 3. Clemens Alexandrinus saith, that Christ did not eate and drinke of any necessitie, but onely to shew he had a true body: and that he and his Apostles after [Page 324] their death, preached to the damned in hell, and conuerted many.Epiph de Not. Origen taught many things against the faith, and wrong expounded the most things in Scripture.Ep. ad Iubaiā. Cyprian held rebap­tization, andAduers. Prax. Tertullian Montanisme.Legat. Athenagoras condem­neth second mariage. And none is free.

6 Yea many Fathers haue erred together with one consent: as appeareth in general Councels,Turrecr. sum. l. 3. c. 58. concl. 2. Panor. de elect. & elect pot. Signif. which haue erred and may erre, by our aduersaries owne confession.Euseb. l. 7. c. 5. With Cyprian in his error of rebaptization took part many great Councels. Refert Bellar. Iu­stine, Irenaeus, Papias, Tertullian, Victorinus, Lactantius, Seue­rus, Apollinaris, Nepos, and many more held the error of the Millenarians. AndBann. part. 1. pag. 75. our aduersaries grant, that the more part of Doctors, if some few be against them, make no infallible argument in matters of faith, but in things not concerning faith, the consent of all together maketh but probabilitie, and no certaintie. Which assumeth it for true, that many fathers may erre together with one consent. Hence it followeth euidently, that euery thing is not vndoubtedly true, which a father or many fathers haue written, but may with good discretion be examined by the Scripture, and if it agree not therewith, it may be reiected. Yea this ought to be so without any preiudice to their faith that do it. For thoughEph. 4.11. God send them for the teaching of his Church, yet that sending was no otherwise, nor with any greater authoritie then he sendeth the present Pastors now liuing, who haue the same authoritie to teach, and freedom from error that they had, and differ nothing from them but in antiquity, which time may bring to them as well as it did to the fathers: and yet who doub­teth but they may erre in their teaching, and without iniurie to the faith, be examined in that they say?

7 Vpon this ground it is, that the Protestants think, they are not absolutly tied to euery thing that the fathers haue writ­ten. They reuerence the fathers, and studie their writings, and thereby attaine to great knowledge in things concerning our faith, and account their books as most excellent monuments of antiquitie; but they allow the Scripture onely to be iudge, whereby they trie both the fathers and themselues. And they thinke it most absurd which the Papists, to gul the world with, [Page 325] haue written, thatNoli meis. d. 9 glos. §. In istis. the writings of the fathers must be obserued at a nailes bredth. The writings of Austine and of the other Do­ctors, must be holden to the vttermost tittle. Onuph. prim. Pap. part. 1. c. 6. It is rash and foolish, and terrible rashnesse to go against a sence giuen by the Fathers for the vnderstanding of the Scriptures: I say, we thinke such spee­ches as these grosse and absurd, and we contemne them. ForPlut. in Agesil when one told Agesilaus he would bring him where hee should heare a man whistle for all the world like the singing of a Nightingale, he answered, It should not need, for he had heard the Nightingale her selfe. So we haue heard the Scrip­ture it selfe, more liuely, and lesse subiect to error then the pu­rest writings of the Doctors. Wherein we are content our ad­uersaries themselues be iudges. For AndradiusDef. Trid. l. 2. saith, there can nothing be deuised more superstitious, then to count those things for diuine oracles, which the Fathers deliuered onely as probable. And he addeth, that God hath reuealed many things to vs, that they neuer saw, &c. And whereas it is sometime busily obiected against vs, that the Doctors liuing so neare the Apostles times, were likely to see more then we that liue so farre off: Domini­cus Bannes a Doctor of their owne, denieth this, It is not(22. pag. 58. & 59. saith he) necessary, that by how much the more the Church is remote from the Apostles times, by so much there should be the lesse perfect know­ledge of the mysteries of faith therin: because after the Apostles time there were not the most learned men in the Church which had dex­teritie in vnderstanding and expounding the matters of faith. We are not therefore inuolued in the more darknesse, by how much the more, in respect of the time, we are distant from Christ, but rather the Doctors of these later times being godly, and insisting in the steps of the ancient Fathers, haue attained more expresse vnderstanding in some things then they had. For they are like children standing on the shoulders of giants, who being lifted vp by the talnesse of the gi­ants, no maruell if they see further then they themselues. Thus you see that our aduersaries, notwithstanding their cauilling at vs, yet take the same libertie in reading the Fathers that we do, and thinke it reason sometimes to preferre their owne iudge­ment afore theirs.

8 Neither were it so hainous a matter for vs to deny things [Page 326] written by the fathers, if preiudice and malice, one at another, were set aside. ForAugus. contra Cresco. l. 2. c. 32. & contra Maxi­mian. l. 3. c. 14. the fathers themselues denied what some had holden before them; and I know few Papists of any wit but allow it, because the fathers haue their errors, and take it for granted, that they held many things against the Scriptures. MarsiliusDefens. p. 413. saith, he will receiue whatsoeuer they bring consonant to the Scripture: but what they bring dissonant from it, he wil reiect with reuerence, vpon the authoritie of the Scripture, whereto he wil leane. Turrecremata saith,In c. Sancta Romana d. 15 n. 12. The writings of the Doctors are to be receiued with reuerence, yet they bind vs not to beleeue them in all their opinions, but we may lawfully contradict them, where by good reason it appeareth they speake against the Scripture or the truth. D. 9. Noli mei [...]. nu 4. And euen at this day there may some things be found in the Doctors worthy of reproofe, and deseruing no credit, &c. AndLoc. l. 7. c. 3. Canus, E­uery one of the Saints, except the writers of the Scripture, spake with a humane spirit, and erred sometime in things which afterward haue appeared to appertaine to the faith. AndBibliot. select. l. 12. c. 23. Posseuine, Some things in the Fathers, wherein vnwittingly they dissented from the Church, are iudged and reiected. Whereby we see, not onely that the fathers haue their errors, but also that we by the Scripture may be able to discerne and iudge of them, and many times though vnwittingly they dissented from the doctrine of the Church; that it is no such perillous matter if the Centuries de­nied sometime what they held. The fathers themselues allowed vs this libertie. Dionysius AlexandrinusApud Euseb. hist. l. 7. c. 24. saith, Let it be com­mended, and without enuie assented to, which is rightly spoken; but if any thing be vnsoundly written, let that be looked into and corre­cted. AndHom. 13. 2. Cor. Chrysostom, I pray & beseech you all, that leauing this and that mans opiniō, you wil search all these things out of the Scrip­ture. And Saint Austine,Ep. 112. I will not haue you follow my authoritie, to thinke it necessary you beleeue any thing therfore, because I say it. And put the state of this question as the Iesuits themselues do, and this will answer it. Gregory of ValenzaTom. 3. p. 291. saith, The question is, whether at this day in the controuersies of faith, the Christian people should assent to Saint Cyprian for example, or to Saint Au­stine, iudging their opinion to be agreeable with the Scripture; or to Luther and Caluin, and the sectaries, thinking the same of their [Page 327] opinion? notwithstanding that as well Luther and Caluin, as Cy­prian and Austine, might erre, and sometime in other things did erre? In this case we pronounce that we must rather assent to Cy­prian and Austine. Wherein he speaketh absurdly, and against that which not onely Austine and Cyprian, but his owne Do­ctors also permit. For you see it is agreed, first that the fathers may erre, then that many of them may erre together, thirdly that the learned of this present time in many things haue more vnderstanding then they had; and lastly that therefore with reuerence they may in some things be refused. Which sheweth manifestly that we hold the truth, and the same which the Pa­pists themselues practise, when we say, Luther, or Caluine, or the Centuries are sometime to be beleeued rather then Cy­prian and Austine. The reason is, because sometime they haue better meanes to see the truth then they had: the which if it be denied, then all libertie and possibilitie of discerning humane iudgements by the Scripture, is taken away, euen from our ad­uersaries and all. For if the Papists in expounding the text or determining a question, require sometime to be beleeued be­fore a father, yea many fathers, yea all the fathers (which they very ordinarily do, as I will plainly demonstrate by and by) why may not we take the same libertie?

9 This being our iudgement touching the fathers, now let vs proceed to see what our aduersaries ascribe vnto them: and indeed it cannot be denied, but they professe much sub­iection to them.Brist. mot. 14. They crie, What they beleeued, I beleeue; what they held, I hold; what they taught, I teach; what they preached, I preach. But let vs enquire how they performe this. Wherein the first point you haue to obserue is, who they meane by the fathers? AndGreg. à. Val. tom. 3. pag. 29 [...]. the Iesuites answer, not onely the ancient Doctors that liued in the Primitiue Church, but such also as euery age hath yeelded for the time present, who are presumed neuer to haue swarued from the common consent of the auncient fathers. And thus the Schoole-men are also to be put in the number. And so to begin with, you haue the Friers and Schoole-men, Tho­mas, Scot, Biel, Durand, and such like, that liued but yesterday, and were parties which our aduersaries, canonized for Saints, [Page 328] and made them of the same companie with the auncient fa­thers; that following their late conceits, they shall yet be sayd to follow the fathers. And indeedeHenriq. sum. mor. prooem. they say, Thomas of A­quine is the first Doctor of the Latine Church, and the light of all the world, who yet liued not foure hundred yeares since: and shame not to say,Ban. part. 1. pag. 79. the Schoole Doctors are the masters of the Church in things of faith: and it is error, in matter concerning faith or manners, to contradict their sayings: yea the matters wherein all of them agree, may be defined as points of faith. This is more then ridiculous, first to talke so grauely of the aunci­ent fathers, and then to clap such Nouices into the defi­nition.

10 Next you shall obserue what they meane when they say, All the Doctors or the fathers consenting in one. ForGreg. à Val. vbi supra. p. 293 the mea­ning is not that they know the iudgement at any time, vnlesse it be very rare, of all: but this is it, They are to be counted All the Doctors, whose authoritie is such, that the circumstances of their learning, pietie, and multitude considered, they alone may iustly be regarded, and the rest neglected as no body, if they be compared with these. And thus one or more Doctors erring, may be pressed with the authoritie of the rest. Thus you see another deuice, that although they brag of all the fathers, and say they will refuse nothing wherein they all consent, yet when it cometh to scan­ning, they haue no hope so much as to finde this consent of all, but referre it to their owne discretion, wisely to iudge by cir­cumstances who are all, and what the consent is: that so when the streame of Doctors runneth against them, they may turne it aside by this deuice.

11 Thirdly, you shall obserue, that hauing defined their Doctors who they be, then in the next place they giue soue­raigne authoritie to the Pope ouer them, to explane their mea­ning, to allow them, dissallow them, purge them, and fit them to their purpose; and by his good permission, euery Catholicke man may frame a fit exposition to that they say.Alua. Pelag. planct. l 1. art 6. One saith, We are to stand to the Popes iudgement alone, rather then to the iudgement of all the world besides. Greg. à Val. to. 3. pag. 293. Another, that when the que­stion cannot be fitly decided by the opinion of the Doctors, then it is [Page 329] free for the Pope to interpose his authoritie. Another,Turrecrem. Sum. l 3. c 44. Bell. de conc. l. 2 c. 17. that the Pope is aboue all Councels, and the vniuersall Church, and acknowled­geth no iudge vpon earth ouer him. Quanto. de translat. Episc. in Gloss. Another, that he hath a hea­uenly iudgement, and maketh that to be the meaning that is not. Caiet. 27. q. 1. art 9. Another, that the authoritie of the vniuersall Church, and of a Councell, and of the Pope, is reputed to be all one. Whereby you may see, that whatsoeuer the fathers say, or howsoeuer they consent, yet it is in the Popes power to assigne the meaning. And as if all this were too little,Index expu [...] ­gat. Belg. p. 12. they openly professe, that in the ancient Catholicke writers they tollerate many errors, they ex­tenuate and excuse them, and oftentimes deny them, by deuising a shift, and faining some handsome sense to giue them, when in disputa­tions they are opposed against them, and in conflicts with their ad­uersaries. What needed all this, if they followed the fathers as they pretend? and why vse they this excusing, shifting, denying, eluding them? and why are they faine to call in the Pope to charm them, if they think they haue their vniuersall consent, as they pretēd? Nay let them say bona fide, why haue they purged, and razed, and changed the writings of their owne Schoole­men, and later Diuines, and in later impressions changed them in infinite places from that which the authors writ; but that their conscience telleth them, they are shrunk from that which the Church of Rome held euen in their daies.

12 But all this will not serue their turne neither, though men not acquainted with the practise of hereticks, would haue little looked for it at their hands that so insolently bragge of the fathers. You shall now see, in that which followeth, that they openly reiect them also, and deny their doctrine as ordi­narily as euer any did. And iudge thereby, if it were possible the Centuries should be more negatiue then themselues. In the question touching the cause of Predestination,Sixt. Sen. bib. l. 6. annot. 251. one of them hauing reckoned vp eleuen fathers, chargeth them that they held the prescience of merits: The which opinion, saith he, was condemned in Palagius. Mich. Medin. Orig. sacr. hom. l. 1. c. 5. Another saith, that Hierome, Austin, Ambrose, Sedulius, Primasius, Chrysostome, Theodoret, Oecu­menius, & Theophylact, which are the chiefest of the fathers, in the question concerning the difference betweene a Priest [Page 330] and a Bishop, held the same opinion that Aërius, the Waldenses, and Wickliffe did, whom he counteth for heretickes, and char­geth those fathers with the same heresie. In the matter tou­ching the baptisme of Constantine the great,Baron an. 324 n. 43. & 50. & inde. they reiect Eu­sebius, Ambrose, Hierom, Theodoret, Socrates, Sozomen, and the whole Councell of Ariminum, and say, They deserue no cre­dit, because they haue written the truth, that he was baptized by Eusebius the Bishop of Nicomedia. In the question about the conception of the virgin Mary,Almain. potest Eccl. c. 16. Clic­tou. super Da­mascen. l. 3. c. 2. Fra. Titl. Ioh. 2. they hold she had no ori­ginall sinne, and that it is a point of our faith so to beleeue, and that it is impietie to think otherwise: and yetBann. part. 1. pag 75. they acknowledg, all the fathers with one consent held the contrary.An. 395. n. 42. Baronius censureth all the Historiographers of the fourth age, both hu­mane & diuine. He saith, Though there were abundance of them, yet some were too obscure, some too short, some wanted order, some diligence, some pietie and truth, and some for priuate affection writ lies. Thus they encounter whole troopes of fathers together.

13 Now you shall see how they entertaine them at single hand, one by one, or a few together, as they meet them.Stapl. iustif. lib. 2. c. vlt. Au­stin went beyond all good measure in this dispute, with the Pela­gians: Sixt. Sen. bibl. lib. 5. pref. he attributeth sometime too little to mans will. Alphons. adu haer. verb. Epi­scopus. I will be­leeue Anacletus (a notable counterfet) better then either Ierome or Austin. No maruell if Ierome were deceiued, when good Homer sometime is taken napping. Turrian. scol. Graec. in const. p. 172. Though Chrysostome, and Austin, and some other fathers say, Iudas receiued the sacrament, yet the con­stitution of Clement (Balsam. resp. apud ius Grae­corum. tom. 1. p. 363. another egregious counterfet) is rather to be beleeued. Ban. 22. p. 630 Certaine moderne Diuines haue forsaken Saint Austin and Thomas in a matter of great weight, and haue follow­ed their owne false imaginations. Tolet. Rom. 9 p. 421. I do not in this point allow the doctrine of Austin, Ambrose, Chrysostome, Theodoret, and Photius. Maldonat. Ioh. 6. Let the reader beware, that when he readeth Chrysostome vpon this place, he fall not into Pelagianisme. Baro. an. 216. n. 16. An euill spirit so caried Tertullian, that of euill being made worse, and most filthy, he spued out most horrible blasphemies. Bellar. Rom. Pont. l. 4. c. 8. Little credit is to be giuen Tertul­lian in this matter, for he was a Montanist. And yetBaron. ann. 201. n. 7. I would not deny Saint Ieromes authoritie, but that Tertullian saith otherwise. Errores arti­culat. à Parrhi­siens. p 139. Cyprian and Ierome writ erronious and hereticall opinions, which [Page 331] we do not reade they euer retracted. Ibid. It is plaine that Ieromes do­ctrine was erronious in some part, and that in things pertaining to the faith, and teaching of the Apostles. Can. loc. l. 11. c 6. Pope Gregory, and Bede, the one in his dialogues, the other in his English history, misse it now and then. Baron. ann. 433. n. 30. They are deceiued which thinke Cassian was, in euerie part, a Catholicke. And Gennadius was a Pelagian as well as he.Bellar. purg. l. 2. c 8. Origen was seene in hell, burning with Arrius and Nestorius. Baron. ann. 256. n. 40. I wonder certaine new writers dare still put forth apologies for him. Posseuin. bibl. sel. l. 1. c 25. Eusebius was an Arriā in al his works, & a man of a double mind. Baron annal. tom 1. prefat. He lied in many things, he was full of Arianisme. Baron. ann. 324. n. 48. No remedy but we must needes say, Eusebius lied falsely. Baron. ann. 395. n. 41. & an. 400. n. 42. Ruffin runneth ouer all things idly, and in many things he saith not truly. He putteth on the guise of heretiks, he persisteth ioyning sottishnes with his fury which is peculiar to all heretickes. Bell. cleric. c. 20 Socrates, to omit the rest, in the 21. chapter of his 5. booke, maketh three notable lies. Both he and So­zomen were heretickes. Bell. ib. & de poenit. l. 3. c. 14. Sozomens story is full of lies, therefore S. Gregory reiecteth it. Baron. an. 56 n. 26. There is as much credit to be giuen Socra­tes, reporting the fact of Nectarius putting downe penance, as all o­ther heretickes deserue when they handle their owne opinions. And because it is certaine that Sozomen also maintained the same mat­ter, with the Nouatians, it is easie to shew how manifestly both of them doted. Baron. ann. 325. n. 6. Nicephorus heapeth greater lies then these together. Baron. ann. 774. n. 10. 12. 13 Sigebert is to be called to account as touching a point of great weight: and, reader, when thou hearest it, it will constraine thee tra­gically to cry out, ô villany, ô fraud, ô cousenage: he lieth too shame­fully. The things he writeth are forgeries, deseruing to be blowen a­way and execrated with their author. Bell. de Pont. Rom l. 2. c. 5. We contemne Fasciculus temporum, and the Passionall (two of their owne stories) speci­ally seeing Fasciculus followeth Marianus, who manifestly contra­dicteth both himselfe and the truth. Baron. ann. 996. nu. 54. Auentine, a beast infected with the scab of heresie, whom Onuphrius a Catholicke, most vn­worthily claweth with an iuory combe, when he calleth him an elo­quent man. Index expur­gator. Toletan. pag. 121. Let this commendation of Auentine (Iohn Auen­tine a man famous in the knowledge of things, and a diligent writer, &c.) be wiped out of Cuspinian. Posseuin. bibl. l. 12. c. 16. Photius, and Balsamon, and the imperiall Constitutions must be read warily. Baro. an. 853. n. 61. Turpin is a shop of fables. Bellar. Pont. Rom. l. 4. c. 7. Benno the Cardinals booke is full of most impudent [Page 332] lies, there is no credit to be giuē to him. Baron. ann. 1048. n. 1. His lies are more then his words. He is not a Historiographer but a Satyrist, weauing false­hoods, and patching fables together. He taketh libertie to himselfe to lie, carpe, detract, and faine monstrous things of godly men. Baron. ann. 774. n. 13. Gra­tian, by his leaue, was too credulous, and improuidently writ out in so many words, Sigeberts imposture; and as if it had bene some firme decree or canon, writ it into his booke of Decrees, when it deserued rather with the author haue to bene execrated. Erro. artic. Parrhis. p. 140. Gratians worke in some part therof is erronious, and so is the Master of the Senten­ces, and Anselme, and Hugo. Aquipontan. de antich. p. 72. Would ye well knew, we make no more account of the Glosse vpon the canon Law, then the Caluinists of Heidelberg do of Brentius Catechisme. Victo. relect. 4. p. 138. Gerson was an enemy to the Popes authoritie, and infected many with his poison. His opi­niō differeth but litle frō schisme. I will easily grant, that somtime these authors, whō you see they cast off so cōtumeliously, giue cause indeed to be refused; but why do not our aduersaries deal plainly then, and beare with vs if we do the like? and why doCamp. rat. 5. & 7. they muster vp the catologues of al the authors they can find, and yet when they haue done, fall out with them about some thing or other that they haue written, and giue them this en­tertainment? For they should boast of no more then they haue to stand vpon, neither should they vse that as an argument a­gainst vs, that they are guiltie of themselues.

14 And as they vse the fathers, and the ancient histories, and their owne elder authors, so you shal see they vse one ano­ther to this day. I said before, how greatly, in words, they mag­nifie their Thomas; and Posseuine the IesuitBiblio. select. l. 1. c. 10. saith, His doctrine is embraced in all their vniuersities: yet when he fitteth not their turne, they cast him off as lightly as any other.Erro. articul. vbi prius. c. 3. The vniuersitie of Paris saith, It cannot be proued that Thomas his doctrine is al­lowed in all things: the Church hath not allowed it so that we are bound to beleeue there is no erronious or hereticall matter in it. For there is some doctrine more approued then his, which yet is erronious and hereticall in points of faith. It must not be thought strange, or any rashnesse if yonger doctors reprehend him, when they shew he er­reth in matter of faith. Peter Lombard, Gratian, Anselm, Hugo, and others are more authenticall then he. And therefore (thus the [Page 333] Doctors of Paris conclude) it is presumption to extoll his do­ctrine so as if we might not auerre, that he erred in faith as well as others did. And his canonization, which some pretend for a great colour, hindereth not this, &c. Haue ye seene a Saint of their own making thus entertained? but it is ordinary with all the learned men they haue. TurrecremataDe consecrat. d. 4. Firmissime nu. 11. p. 101. saith, that almost all the School­men hold, the virgin Mary had originall sinne, yea that it is the common opinion among the famousest of them, and he hath collected a 100. of that minde, and yet now the Iesuites hold the contra­ry: who censure all that liued before them, andConfutatur opinio Bellar. Saith Carer. pot. Pon. l. 2. c. 5 are daily censured themselues by others. Scot. Durand, and Gabriel, De grat. & lib. arb. l. 5. c 4. saith Bellarmine, three of the chiefest Schoolemen, dispute more freely for mans will then were fit; and Ariminensis, Capreolus and Marsilius, three more, ascribe too little to it. Posseuin. bibl. l. 2. c 8. the Diuines of the inquisition commanded somethings to be wiped out of Andreas Masius his commentaries vpon Iosua, that sauored of heresie. Posse. ib. c. 18. Some things in Iansenius vpon the Gospels, are not approued of by learned men. Bell. [...]c imag. l. 2 c. 8. It is to be noted that Carranza erred. Baron. ann. 432. n. 36. Ʋalla was but a Grāmarian altogether vnskilful in matters of the Church; a dead flie that must be blowne away. Thus contemptibly they speake one of another, to quit that which they obiect against vs, tou­ching the dissention betweene the Lutherans and Caluinists, and some hasty words that haue passed betweene them. Alas Relect. 1. p. 39 saith Victoria, the Glosers of the Canon Law flattered the Pope, because they were poore, both in learning and substance. And the haire of our head is scarse growne since Baronius and Bellar­mine themselues were confuted byDefens. Ioan. Marsil. Respon. docto. theolo. Apolo. P. Pauli. the Diuines of Venice in the maine point of the Popes supremacy; andApol. P. Pau­li. p. 479. one of the con­futers telleth Bellarmine, that he bringeth against him no other doctrine, but the same which the Apostles and holy Doctors taught in all ages successiuely. Which if it be true, then the doctrine of the Cardinals was false and erronious.

15 But if you would see them in their kind, yet a litle bet­ter, looke into the story of Honorius, concerning his falling in­to the heresie of the Monothelites, and you shall see thē with­out all shame & respect, cast off most violently whatsoeuer is brought to proue it, onely because they will not be said to haue [Page 334] yeelded. Councels, fathers, histories, their owne writers are no body with them, but like a hunted Bore they breake through with one answer, they are all forged or deceiued. First, we obiect the sixt generall Councell. TurrecremataSum. de eccl. l. 2. c. 93. §. Ter­tia via. answereth, They con­demned him through false information that deceiued thē. ButPigh. diatrib. de act 6. Synod. Bell. Pon. Rom. l. 4 c 11. Baron. an. 681 nu. 13. o­thers say, that part of the Councell, which containeth his condem­nation, is forged by the Greekes. Then we obiect the second Councell of Nice. AndPigh. & Bell. vbi supra. they answer as before, either that the Councell is forged, or that it condemned him erroniously. Third­ly we alledge the eight generall Councell. But they reply, that it was deceiued by the false copies of the sixt Synode. Fourthly, we alledge two epistles of Honorius, which containe the he­resie wherewith he is charged. Bellarmine saith, Possible those epistle were deuised by hereticks against him. Fiftly, we alledge an epistle of Leo, wherein he writeth to the Emperour Constan­tinus Pogonatus, the same that we say, andBaron. ann. 683. n 5. Bell. vbi supra. they answer, that epistle is forged. Sixtly, we alledge diuers authenticke stories that say it.Bell. ib. To all which they answer in a word by denying their authority, and saying that Honorius name was so foysted in among others whom the stories had registred. Lastly, we al­ledge some of their owne writers that acknowledge it, as Ca­nus for example; but Baronius reiecteth him, andQuem volu­issem sensibus potius canum quàm nomine: an. 681. nu. 31. descanting vpon his name, wisheth he had had more wit, then to be so head­long in giuing his verdit vpon so great a matter. By this one ex­ample, if there were no more, you may see what reckoning they make of antiquitie, if it runne against them neuer so lit­tle. And that notwithstanding their bigge pretences of the ancient fathers, they are faine to reiect them at euery turne, and fall into the same inconuenience wherwith the Iesuit char­geth the Centuries. And therefore sometime they sticke not plainly to giue it out, that the controuersies are to be deter­mined by the present Church at Rome. AllenApol. pro Ie­suit. p. 99. & Bell. de effect. Sacr. c. 25. Te­stimonium Cō ­cilij Trid. etiā si nullum habe­remus aliud, de­beret sufficere. Nam si tolla­mus authori­tatem praesen­tis Ecclesiae, & praesentis Concilij, in du­bium reuocati poterunt om­nium aliorum Conciliorum decreta & tota sides Christia­na. saith, the A­postolicke sea, with the Rulers and Councels of our time, must be reputed for our iudges, to whose power and iurisdiction all Chri­stian people this day are subiect. Which sheweth that the fathers are not the maine thing whereupon they relie, but the Popes will, whereby they can qualifie the fathers when they will: the [Page 335] which libertie, so to do, being allowed them, they may boldly crie out,Greg. à Va­lent. tom. 3 p. 290. The Catholickes, in the questions this day controuerted, haue on their side the iudgment of the fathers, yea the cōmon iudge­ment of all the fathers consenting in one. I say they may be the more confident in bragging thus, if the liberty, thus to correct and vsher them, be allowed them, as in euery question they are driuen to vse it.

§. 45. And all the learned of them will confesse, that they cannot assigne a visible companie of men, professing the same faith that they do, euer since Christs time without interruption till now: and consequently, will they, nill they, they must confesse that theirs is not vniuersall, and therfore not the Ca­tholicke Church. For the true Catholicke Church of Christ must, as I haue proued before out of Scripture, be continually from Christs time, all the dayes, vntill the end of the world; and being, must needs alwayes visibly pro­fesse that faith which it doth hold. Now theirs not being thus vniuersally and visibly in all times, it cannot be that Church which Christ our Sauior in Scrip­ture described and assigned for his. The Protestants Church therefore is not Catholicke.

The Answer.

1 In the affirmatiue, that is, in matters of faith and godly life, necessary to saluation, we hold the very same that alway was held: but in the negatiue, which denieth many points as false & superstitious, or not certaine of diuine faith, & necessary to saluation, we confesse we cannot shew a perpetuall continu­ance. And the reason is, because the things that we deny came in by degrees in later times one after another; and were not held anciently as matters of faith needfull to saluation, but were either wholy vnknowne, or at the most, the fathers deli­uered them onely as probable opinions and humane conie­ctures. The which distinction being laid, my mind is, that it be vnderstood in all my answers to this obiection throughout this booke. And thus the learned among vs confesse and proue against all that contradict it, that euer since Christs time with­out [Page 336] interruption, there haue bin a company of men, visibly pro­fessing the same faith that we do; though the Church of Rome, degenerating into the seat of Antichrist, persecuted them, and so, many times, draue them out of the sight of the world, that to it they were not visible, but onely as the persecutors of eue­ry age light vpon them, and suppressed them; by reason where­of, when they were seene, the world, which cannot discerne the children of light, knew them not to be the Church of God. And this we proue by the consent of our doctrine in e­uery point with the Scriptures (for such doctrine must needes be granted to haue alwaies bene without interruption) and in euery substantiall point with the doctrine of some that are knowne to haue liued in euery age. Other visibilitie then this the Church is not alwaies bound vnto, as I haue shewedSect. 17. & inde. in place, where all that the Iesuite here saith is answered.

Digression. 48. contayning a briefe and direct answer to our ad­uersaryes, when they say, we cannot assigne a visible company, professing the same faith, in euery poynt, that we do; euer since Christ, till now, without interruption.

2 Gregory of Valenza, teaching that it is one property of the Church, to be alway visible,Tom. 3. pag. 142. saith, this troubleth vs ex­ceedingly; in as much as we are not able to shew any company of people, which in times past was known in the world to hold that form of doctrine and religion, that now we haue brought in. And I haue obserued in all my acquaintance with persons affected to Po­pery, in this country where I dwell, that they obiect nothing against vs more willingly then this. And therefore I will an­swer it fully and directly. And touching the time immediatly after Christ, and so forward til 800. yeares were ended; I name the Primitiue Church and the other Churches throughout the world professing the faith of Christ; and affirme that they were of our religiō, though some corruptions, especially laterward, came in withall. And if our aduersaries deny this, we offer to make the triall by the new Testament, and writings of all the [Page 337] said ages successiuely; out of which we will shew, that our faith is the same which the Apostles preached, and the fathers, for al that time, beleeued: & whatsoeuer came in beside, was resisted and disallowed; all the difficultie is touching the ages follow­ing til Luthers time. And we say, that all that time also, in euery age successiuely, there was a Church of our religion. Our ad­uersaries bid vs shew it, and name the place and persons; whereto I answer two things: That touching the place, the Church of Rome it selfe was it. For in euery part thereof, there were some that held our faith, and that which was called the Church of Rome, was but a contagion outwardly cleauing to it, and by reason of the multitude preuailing against it, in a sort, and obscuring it. Concerning the persons and particular com­panies, we lay downe two things: first, it must needs be gran­ted, that such there were, because the names of some are ex­tant; as for example, the Waldenses, Wickliffe, and the Bohe­mians, which agreed with vs in the substance of our religion. Next, we are not bound to shew an exact catalogue from time to time precisely, of euery such person and companie, so that vnlesse we do it, we lose our cause: for first, it was the time of Antichrist, wherein the Church must be persecuted, and by that persecution be diminished and obscured; which is the cause why the professors could not ordinarily possesse whole cities, and countries wherein they might professe their faith openly, but in all places they liued oppressed with the tyrannie, and obscured with the greatnesse of Rome, that their names and places, with other circūstances, whereby their memory should haue bene preserued, could not so easily come vnto vs. Next it is certaine that the Church may be in places where none can see it, as2. Reg. 19, 18. in Elias his time there were seuen thousand in Is­rael, and yet he saw neuer a one of them. Whence it followeth that they argue but weakly against vs, that say our religion was not, because we can shew no professors; for Elias could shew none, and yet there were seuen thousand. Thirdly, the want of histories is a hinderance. For things past can be shewed by no other meanes; and the most of those times were exceeding bar­ren of good writers. BaroniusAn. 90 [...]. n. 1. noteth such want of writers [Page 338] in the nine hundredth yeare, that therfore it is called the obscure age. So that many things might appeare at those present times, which for want of stories could neuer come to our know­ledge. And the consideration of this one point may iustly stay the discreete from being too confident against vs, when they shall see many things to be done that are not written to the po­steritie, but he forgotten. And more then this we assure our selues, that the Church of Rome would in all those ages do her best to deface the memorie of any thing that might witnesse for vs; whereby it came to passe that so little was written of the men of our religion. For what they writ themselues, it was easie for their enemies to suppresse; and what their enemies wrote of them, is of as much credite as that which the Iesuites write this day of vs. This that I say is more then probable. For if at this day our aduersariesAzor. instit. tom. 1. l. 8. c. 16. Posseu. biblioth select. pa. 130. a. wipe our very names out of bookes, and commaund that no man shall name vs but in contempt, and charge vs with horrible opinions that we hold not, as that we make God the author of sinne, denie fasting, praying and good workes, &c. we may with good discretion assure our selues, their ancestors haue done the like in former ages to the men of our religion. Hence it cometh to passe, that their memorie is very scant in Popish stories, as the matters of the Iewes are rarely mentioned in the writings of the Gentiles, though they were famous: and where they are remembred, it is with contempt and slander; and hence it is that Wickliffe and the Waldenses are charged with such vile opinions. For if the Ie­suites thus charge and belie vs at this day, why might not their forefathers belie them in like manner, and deface their memo­rie? The man that readeth but Wickliffes owne bookes, and compareth them with that which Frier Walden most impu­dently chargeth him with, shall finde this to be true that I say. And euery bodie knoweth what monsters are written touching Ierom of Prage by his aduersaries: and yet Poggius, the Popes owne Secretarie, that was an eye-witnesse of his death and triall at the Councell of Constance, saith,Epist. ad Leo­nard. Aretin. inter epist. Pij 2 [...]p. 425. he was a man worthy eternall memorie, there was no iust cause of death in him, he spake nothing in all his triall vnworthy a good man: and he maketh que­stion, [Page 339] whether the things obiected against him were true or no. So then the practise of the Papists this day with vs, defacing our names, belying our opinions, burying our memorie, cor­rupting our bookes, suppressing the truth of things, purging and razing all manner of euidence, maketh vs assure our selues, that in the same manner our ancestors were vsed, and that it is a principall reason why we yeeld not so perfect a catalogue, as else we might do.

3 That which is more to be said touching this point, shall be handled below, sect. 50.

§. 46. But the Romane Church is: for it hath bene continually without interruptiō since Christ and his Apostles time; still visible, professing the same faith without change, which now it hath: and therefore is Catholicke or vni­uersall in Time. It hath had, and hath at this day, at least some of euery coun­trey where there are anie Christians, which is almost, if not absolutely, euery where, that communicateth and agreeth in profession of faith with it; there­fore it is Catholicke and vniuersall in Place. It teacheth a most ample and vni­uersall doctrine of God, of Angels, of all other creatures, & specially of man: of his first framing, of his finall end, and of all things pertaining to his nature; of his fall by sinne, of his reparation by grace; of lawes prescribed vnto him, of vertues which he ought to imbrace, of vices which he ought to eschue, of Christ our redeemer, his incarnation, life and passion, and his coming to iudgement, of the Sacraments; and all other points that anie way pertaine to Christian religion.

The Answer.

1 That the Iesuites Romane Church hath continually held the present faith it now professeth, is false, and confutedSect. 35. Digr. 22. & 23. alrea­die. And I wonder he might for shame say it. For is any so mad as to beleeue his Popes supremacie, his Latine seruice, his reall presence, hath alway bene visible from the beginning, when there is not so much as any mention of them in antiquitie? All that religion therfore which the Romane Church maintaineth against vs, came in by peece-meale, through the faction & con­ueyance of certaine persons which in all ages corrupted the truth, and increased the corruptions by degrees, till at length [Page 340] they obtained the name of the Romane faith.

2 Next, whereas he saith, it is proued Catholicke in place by this, that it hath, and alway had, some in euery coast that communicate in profession with it: we must distinguish the times. For in the Primitiue Church, and long after, the Chri­stian world indeed communicated with the faith professed in the Romane Church, but then it was not the same it is now, and so the present Church of Rome is not iustified by this com­munion, but condemned rather. Afterward the nations of the world ioyned in profession with it likewise, as it degenerated and grew vp in corruption: but marke how. One part being the smaller and obscurer, liued in the middest thereof, and com­municated with no more then was the truth, excepting some small errors, like1 Cor. 3.12. hay or stubble builded on the foundation: and this is not properly any communion with the Papacie, but with the true Church, whereto the Papacie in the Church of Rome grew as a scab or as a disease. Another part communi­cated with it in the errors also as they grew, and embraced the Papacie;Apo. 17.2.4.15 & 13.14. & 18.9. 2. Thess. 2.11. but this was the seduced world, which the whore of Babylon made drunke with the wine of her fornication, and de­ceiued with strong delusions. And yet this communion was not so great, but that many famous Churches in the world refused it, and departed from it as soone as the alteration into the faith it now holdeth, began visibly to appeare; as the Churches of Greece and Armenia for example, which to this day would neuer communicate with it. MaginusGeogr. descr. pag. 166. saith, The Greekes long since departed from the Church of Rome, and appointed themselues Patriarkes, whom they acknowledge to be their heads: and not onely the Greekes obey them, but all the Prouinces also that follow the Greekes religion, Circassia, Walachia, Bulgaria, Moscouia, Russia, the more part of Pole, Mingrelia, Brosina, Al­bania, Illyricum, part of Tartarie, Seruia, Croatia, and all the Pro­uinces lying vpon the Euxin sea. Whereby it is plaine, that many famous countries, and infinite people neuer allowed of the Romane faith, but haue kept possession against it to this day: though many re [...]eiued it, as in times past, many communicated with Arius and Mahomet, and yet they are not proued Catho­licke [Page 341] thereby.

3 To the last point, concerning the vniuersall doctrine taught in the Romane Church, I answer, that it is not the hol­ding of certaine heads and articles of religion which maketh a Church Catholicke, but the holding them truly according to the Scripture. Which truth being remoued, the more is hol­den, the worse and lesse Catholick is the Church that holdeth them. For as much therefore as the Romane Church, by adding and detracting, hath corrupted the vniuersall doctrine of Chri­stian religion, and especially the points mentioned by the Ie­suite, and patched thereunto innumerable abuses, errors and superstitions, to the certaine damnation of all that beleeue them; it is not proued Catholicke by teaching all the doctrine of religion, but manifestly Antichristian, because it teacheth euery point vntruly.

§. 47. Neither doth it at this day denie any one point of doctrine which in former times was vniuersally receiued for verity or the Catholicke Church. The which if anie will take vpon him to denie, let him shew and proue first what point of doctrine the Catholicke Romane Church doth deny or hold contrarie to that which by the Church hath bene vniuersally held, as we can shew the Protestants do.

The Answer.

1 The Iesuit needed not to haue bidden vs shew the points holden in his Church against that which the Church of Christ vniuersally held in former ages: for we name and shew euery point of his faith, wherein he dissenteth from vs, and proue that it came in contrary to the doctrine of the Church, through the conueyance of some therein, being neuer vniuersally re­ceiued of all, but maintained and aduanced by the power and contention of some against the rest, which either resisted it, or receiued it doubtfully. And I VNDERTAKE TO SHEW THIS IN ANIE QVESTION OF HIS RELIGION THAT HE WILL NAME VNTO ME, BY PROVING THE SAME TO BE AGAINST THE SCRIPTVRE FIRST, AND THEN [Page 342] CONTRARIE TO THE PRIMITIVE CHVRCH, AND FI­NALLY TAVGHT BY THE SHOOL-MEN AND OTHERS IN THE ROMANE CHVRCH IT SELFE, OTHERWISE THEN NOW THE IESVITES AND TRENT COVNCELL DELIVER IT. This is enough to answer the present chalenge, and I haue performed it in euery question handled in this booke, and namely Digress. 32. to 42.

Digression. 49. Obiecting eight points for example, wherein the Church of Rome holdeth contrary to that which formerly was holden: The conception of the virgin Marie, Latine ser­uice, Reading the Scriptures, Priests mariage, Images, Supre­macie, Communion in one kind, Transubstantiation.

1 First, touching the conception of the virgin Marie: which all the ancient fathers beleeued to be in original sin, and the el­der Schoolmen vniuersally, as I shewed vpon another occasion out of DominicusPart. 1. in Tho. q. 1. art 8. dub. 5. Bannes, andDe consecr. d. 4 Firmissime. nu. 11. Turrecremata: contrarie toSixt. 4. c. Cum prae excelsa. & Graue nimis. in Extrau. com­mun. Concil. Trid. sess. 5. § Declarat tamē haec. Galatin. Arcan. l. 3 pag. 490. the present beliefe of the Church of Rome.

2 Next, touching Latin seruice, which is vsed in the Church of Rome against all antiquitie, and the iudgement of many.1. Cor. 14. The Apostle saith, If an instrument of musicke make no distin­ction in the sound, how shall it be knowne what is piped? So likewise you, except by the language you vtter words that haue signification, how shall it be vnderstood what is spoken? For you shall speake in the ayre. I will pray and sing with the spirit, and I will pray and sing with the vnderstanding also. And OrigenCont. Cels. l. 8 saith, Let euery man make his prayer to God in his natiue mother tongue. And many learned Papists confesse,Lyra. & Tho. & Caiet. vpon 1. Cor. 14. Eras. declar. ad Cens. pag. 153. that in the Primitiue Church, and long after, the prayers and seruice were done in the mother tongue: and that it were better for the churches edification to haue it so stil. Cassander a great Papist,Liturgic. c. 28. & penult. sheweth this at large, and addeth, that diuers nations to this day retaine the auncient custome still, and neuer vsed any strange language in their prayers. See Iustinian Nouel. 123.

3 Thirdly, touching the forbidding of lay people to reade [Page 343] the Scriptures, and to haue them in their mother tongue. ForIoh. 5.39. Christ bad the people search the Scriptures, andAct. 17.11. the Christi­ans of Thessalonica searched them dayly, andDeut. 6.7. Moses com­manded all housholders to rehearse them continually to their fa­mily, and2. Tim. 3.15. Timothie of a child was trained vp in them. AndCorn. Agrip. vanit. c. 100. the Councel of Nice decreed, that no Christian should be with­out a Bible. And ChrysostomeHomil. 3 in Laz. biddeth the lay people take the Bible into their hand and reade it: andHomil. 2. in Mat. saith, the reading thereof is more needfull to them then to the Monkes. And IeromeEpitaph. Paul. com­mendeth it in women of his time, that it was not lawfull for them to be ignorant in the Psalmes, or to passe ouer any day without lear­ning something out of the holy Scriptures. The which things the Church of Rome at this day will not follow.

4 Fourthly, touching the mariage of Ministers. For inLeuit. 21.7. 2. Reg. 4.1. Ezek 24.18. Luc. 1.13 the old law, Priests and Prophets had wiues, andHeb. 13.4. the doctrine of Saint Paule is, that mariage is honorable among all Paphnut. apud Sozom. l. 1. c. 22. Theophyl. in Heb. 13.4. men; 1. Tim. 3.2. Tit. 1.6. Chrys. hom 1. in Tit. who also giueth order concerning the wiues and children of Bishops, which were needlesse if they might haue none. And that they were ordinarily maried in the Primitiue Church, appeareth by many examples. MantuanFast. l. 1. saith, Hilarie a French Bishop was maried, and that in his time it was lawfull. NazianzeneMonod. repor­teth of Basils father, who was a Bishop, that in the state of mar­riage he held the life and order of a Bishop. And Synesius the Bi­shop of PtolemaisEpist. ad Eu­opt. & Niceph. l. 14. c. 55. writeth thus of himselfe: The sacred hand of Theophylus hath giuen me a wife; and hereupon I testifie to al men that I will neither forsake her, nor yet priuily as an adulterer keepe her companie, but I will pray God to send me by her many and good children. AthanasiusEpist. ad Dra­cont. reporteth that Bishops and Monkes liued maried, and had children. And the Ecclesiasticall historiesEuseb. l 4. c. 23 Socrat. l. 5. c. 22. Niceph. l. 12. c. 34. say expres [...]y, that in the Easterne Churches it was counted a yoke too heauie to be layed on the Church-men, to binde them from mar­riage: and therefore they might, if it pleased themselues, auoide the companie of their wiues, but no law constrained them. And there­fore many executing the place of Bishops, euen in the houses where Bishops vsed to dwell, begat many children of the wiues which be­fore time they had lawfully married: and at this present day no Bi­shop sleeping with his wife, is counted vnchast. Finally, our aduer­saries [Page 344] themselues confesse, thatScot. 4. d. 37. Polyd. inuent. l. 5. c. 4. Antidid. Colon. pag. 128. Coster. Enchir. pag. 517. Greg. a Valen tom 4. disp. 9. q. 5. pūct. 5. § 1. in the most auncient times of the Church, and after the Apostles death, they had their wiues: 26. q. 2. Sors. that they are forbidden mariage by no diuine law, but onely by a hu­mane constitution: Ouan. 4. d 25. pro 9 Bellar. cleric. c. 18. that this constitution may be dispensed with, by releasing the vow. Caiet. quod. lib. 1. q. 12. pag. 236. in fine cō ­ment. in 3. part. Thom. That excluding the Church lawes (made by the Pope) and standing only to that which we haue from Christ and his Apostles, it cannot be proued by any reason or authoritie, that speaking absolutely, a Priest sinneth in marying; but reason ra­ther leadeth to the contrarie, in that holy orders, neither as they are orders, nor as they are holy, can hinder mariage. Pius 2. epist. 321. That it is better for a Priest to marrie then to burne, though he haue vowed not to marry. Pius 2. apud Platin. in eius vita. Erasm. de­clarat. ad Cen­sur. Paris. pag. 200. That there be many reasons to forbid Priests mariage, but more to allow it.

5 Fiftly, touching Images. For the Church of RomeConc. Nicen. 2. act. 7. Concil. Trid. sess. 25. not onely worshippeth them, but commaundeth also to do itConc. Trid. ib. Suar. to. 1. d. 54. s. 4. Tho 3. q. 25. art. 3. & 4. with diuine honour, the verie same that is due to God himselfe: con­trarie to the commaundement which saith,Exod. 20.4. Thou shalt make to thy selfe no image, nor the likenesse of any thing; thou shalt not bow downe to it, nor worship it. And Saint PaulRom. 1.23. reproueth such as changed the glorie of God into the similitude of men, and beasts, and fowles. AndApoc. 19.10. & 22.8. the Apostle was rebuked for offering to haue worshipped the Angell. The Councell of EliberisCan. 38. decreed, that no picture should be made in the Church, lest that were adored which is painted on walles. Ep. ad Ioan. And Epiphanius, finding an Image painted on a cloth, hanging in a Church, rent it down, and said, it was against the authoritie of the Scripture that any image should be in the Church. And OrigenContra Cels. l. 7. saith of his time, We worship no Images: Clem. Alex­and. hort. ad Gent pag. 14. graec. Minut. Felix octou. Athenag. Le­ga [...]. and the auncient Christians of the Primitiue Church had none. Yea eight hundred yeares after Christ, whenZon. Cedren. & alij. the se­cond Nicene Councell had set vp Images,Ouand. 4. d. 2. pro. 8. Baron. ann. 794. n. 1. a generall Coun­cell holden at Frankford,Abb. Vrsperg. ann. 793. Rhegin. ann. 794. where the Popes Legates also were, abrogated the decree thereof, and byOpus illust. Caroli Mag. contra Synod. a booke purposely writ­ten, confuted it. In that booke it is said,pag. 486. lib. 4. cap. 2. the Catholicke Church professeth, that mortall men are to worship God, not by images and Angels, but by Christ the Lord. EpiphaniusL. 3. aduer [...]us haeret. saith, the virgin Mary [Page 345] was a virgin and honorable, but not giuen for vs to worship, but her selfe worshipped him that tooke flesh of her. Finally, many learned Papists are of our side in this point. ForPeres. de trad. part. 3. some condemne all diuine adoration giuen vnto them.Gers. com­pend. Theol. praecep. 1. Holk. in Sap. lect. 157. b. Some condemne all wor­ship whatsoeuer, euen the bowing before them.Polyd. inuent l 6. c. 13. Some ac­knowledge that all the ancient fathers condēned thē.Duran. ration l. 1. c. 3. n. 4. Ca­thar. tract. de cult. imag. Po­lyd. ibid. Some thinke their vse to be dangerous. And they which haue gone furthest in defending them, yet confesse,Can. 6. Nilus primat. that they which teach they may be worshipped with diuine honour, are constrained to vse such nice distinctions, as neither themselues nor the people vn­derstand, and if they conceiue them, yet they cannot but erre in doing it. Peres. vbi su­pra. Bell de imag. c. 22.

6 Sixtly, touching the supremacy. ForCan. 6. Nilus primat. the Councell of Nice appointed bounds and limits, as well for the Popes iuris­diction, as for other Bishops, and the CouncelsAct. 16. of Chalcedon andSext. Synod. i [...]. T [...]ull. can. 36. Constantinople make the B. of Constantinople equall in all things, that concerne authoritie and iurisdiction, with the Bi­shop of Rome. AndCusan. conce. l. 2 c 12. Ma [...]sil. defen. pac. part. 2. c. 18. Duaren. de benefic. l. 3. c. 2. some Papists do not deny, but the Popes Primacy is much larger then it was in the Primitiue Church; wherein they say the truth. For the Councels ofCap. 9. Chalcedon,Cap. 105. Affricke,Can. 22 Mileui, andSynod. 8. can. 26. Constantinople, forbid all appeales to him from forren places: yea that of Affricke reiected his claime, and writ vnto him, that he should forbeare the taking vpon him any such preheminence, Lest, say they, the smokie pompe of the world be brought into Christs Church: and Gregory, who himselfe was Pope of Rome,Regist. l. 6. ep. 194. writeth, that he dares confident­ly say, he is the forerunner of Antichrist, in his pride, whosoeuer he be that calleth himselfe the vniuersall Bishop, or desireth so to be cal­led; because he putteth himself before others. For at that timeHarmenop. e­pit. sacr. cano. tit. 7. de Synod. the name of vniuersall was forbidden all the Patriarkes, as it signi­fied the chiefe aboue the rest. And 1000. yeares after Christ, it was thought,Glab. Rodolf. quem refert. & taxat Baro. an. 996. n. 24. that although the Bishop of the Romane Church, for the dignitie of the Apostolicke sea, were more reuerenced then the rest, yet it was not lawfull for him in any thing to go beyond the tenour of the Canons. For as euery Bishop in his owne sea vniformly beareth the image of our Sauiour; so generally it befitteth none bu­sily to do any thing in anothers diocesse. And when the Pope, but [Page 346] 500. yeares since practised against the Emperour, as now he doth against kings,Sigeb. chron. pag. 129. ann. 1088. the stories noted it as nouelty and heresie, that Priests should teach the people to yeeld no subiection to euill Princes; and should absolue them from sinne and periury that practised against them: whereas nowDecretal. Greg. 9. de Ma­ior. & obed. c. Solitae. Extra­uag. Commun. c. Vnam sanctā de maior. & obed. the authoritie to depose and molest Princes, and absolue subiects from their o­bedience, is made one of the principall parts of the supremacy. And touching his temporalties which he now possesseth, the stories haue obserued, how by fraud and treason he cousened secular Princes of them, from time to time, as occasion serued. And so his whole Primacy gat in by steps into the Church, and yetTurrecrem. tract. 73. qu. è Tho. q. 5. they would make vs beleeue the deniall thereof were heresie.

7 In the seuenth place I name the communion in one kind. For the Church of Rome vseth and defendeth it, contrary toCyrill. catech. mystag. 5. Li­turg. Marc pag. 62. Constitur. Clement. pag. 145. graec. ordo Rom. pag. 23. all antiquitie, and the very forme of their owne Lyturgies. For the most ancient Liturgies that they haue, shew how the people receiued the wine as well as bread. And Caietan3. part. Thom. qu 80. art. 12. q. 3. faith, This custome indured long in the Church, and that they had mi­nistring cups for the nonce to serue the people with wine. And I thinke no Papist will deny this. And someOuand 4 p. 221. say, It were better if this custome were renewed againe.

8 Lastly, I name transubstantiation. ForCensur. Colo. pag. 267. our aduersaries say, The true Church hath alway taught, that as soone as the Priest hath pronounced the words of consecration, the former substance of bread & wine is changed into the body & blood of Christ, so that no other substance remaines but only Christs body and blood, the acci­dents, by a supernaturall power, abiding without a subiect. The which how false it is, appeareth by the word of God,Luc. 22.18. 1. Cor. 10.16. & 11.26. calling it bread, & the fruit of the vine, after the blessing; andLuc. [...]2.20. saying of the cup, in the same forme of words that is vsed of the bread, This cup is the new Testament in my blood: and teaching that without bread there can be no sacrament: and that Christ had a body of the same nature that ours is, which cannot be with­out his dimensions, in many places at once. And it is plaine that herein they haue altered the faith of the ancient fathers. For Saint AustinDe Doctr. Christ. l. 3. c. 16. saith, These words, vnlesse ye eate the flesh of the son [Page 347] of man, and drinke his blood: are a figure, cōmanding vs to partake the passion of Christ, and profitably to remember that his flesh was crucified for vs. ChrysostomAd Caesar. Monach. saith, The bread, before it be sancti­fied, we call bread; but when the diuine grace sanctifieth it, it is de­liuered from the name of bread, and is thought worthy the name of the Lords body, though the nature of bread remaine still, Gelasius a Bishop of RomeDe duabus nat. Christi. saith, The bread and wine passe into the sub­stance of the body and blood of Christ, yet so as the nature of bread & wine ceasseth not, & they are turned into the diuine substance, yet the bread & wine remain still in the property of their nature. Theo­doret saith,Dial. immuta. Our Sauior, in deliuering the sacrament, called his bo­dy bread, and that which is in the cup, he called his blood. He chan­ged the names, & gaue his body that name which belōged to the sign, and to the signe, that name which belonged to his body. The reason why he thus changed the names, was, because he would haue such as partake the diuine sacraments, not to heed the nature of those things which are seene, but, for the change sake of the names, to be­leeue the change that is made by grace. For he called it wheat and bread, which by nature is his body, and againe on the other side he called himselfe a vine: thus honoring the Symbols and signes which are seene, with the name of his body and blood; not by changing their nature, but by adding grace to nature. Dial. incon­fusus. For the mysticall signes, after consecration, do not depart from their nature, but they abide still in their former substance, and figure, and forme, and may be seene and touched as before. These testimonies are so plaine that they cannot be shifted. For they containe the very spee­ches vsed by the Protestants; he changed but the name, he ho­noured the signes with the name of his body, not changing their nature: they depart not from their nature, but abide still in their former substance, their former kinde, their former forme: the sub­stance or nature of bread and wine ceasseth not. They are a fi­gure, &c. And the fathers hereby confuted Eutyches the here­ticke holding that Christ had but one nature, and that by rea­son of the vnion, the humanity was turned into the deitie: a­gainst which error they opposed the doctrine of the Eucha­rist, shewing that as therein bread and wine after consecration were honoured with the name of his body and blood, and re­ceiued [Page 348] grace vnto their nature, to be a holy sacrament: though still they remained in their former substance and property: so the humanitie of Christ receiued grace by the hypostaticall v­niting it to the Godhead, and yet still retained the former pro­perty, to be humane flesh. And had they beleeued as our ad­uersaries do touching the sacrament, they not onely could not thereby haue thus confuted Eutyches, but Eutyches might by that very doctrine most probably haue confuted them. For thus he might haue reasoned: You Theodoret, and Gelasius and the rest of your Church, thinke the sacrament is a resemblance of the incarnation of Christ, and the vnion of his two natures. But in the sacrament the bread and wine after cō ­secration remaine no more, but are turned into the flesh and blood of Christ, and so there is but one substance. Therefore likewise in the incarnation, after the vnion, the humanitie re­maineth no more, but is turned into the diuinitie, and the na­ture is but one: as I say. What could they haue answered to this reason, if they had held transubstantiation? Yea Eutyches made this argument, in part, against them. For from the sacra­mental change of the signes, whereby, of common bread and wine, they were changed to be holy signes and instruments of Gods grace vnto vs, (which change is it that the fathers men­tion, and no other) he could proue a change in Christs humane nature: but Theodoret answereth him thus; Now are you catcht in your owne net: for the mysticall signes depart not from their na­ture, but abide still in their former substance, &c. Which sheweth apparently that he beleeued not the transubstantiation

9 Neither had it bene possible the elder sort of Papists should haue spoken so waueringly and vncertainly touching the point, if it had bene alway so vniuersally receiued in the church. Concerning things alway beleeued indeed, they speak resolutely, they are certain, and sticke not: as when they speake of the Trinitie, of the mysteries of the incarnation: but when they come to intreat of this transubstantiation, it is strange to see how they interfere in their words, that they are able to make the resolutest Papist aliue doubt, whether euer they be­leeued it in good earnest or no. I will set downe the words of [Page 349] some of them, because they deserue noting, and I had their bookes ready at my hand to alledge them First there is no cer­taintie among them, whether the bread remaine or no. For Pe­trus de Alliaco, the Cardinall,4. q. 6. art. 2. f. saith, That manner, which suppo­seth the substance of bread to remain stil, is possible. Neither is it cō ­trary to reason, or to the authoritie of the Scripture: nay it is easier to conceiue, and more reasonable then that which saith, the substance doth leaue the accidents. And of this opinion no inconuenience doth seeme to ensue, if it could be accorded with the Churches determi­natiō. And he addeh, that the opinion, which holdeth the substance of bread not to remaine, doth not euidently follow of the Scripture, nor, in his seeming, of the Churches determination. AndOcch. centil. q. 39 c. Cum Marthae. de ce­leb miss gl. §. Sanguinis. Pa­nor. ibid. it ap­peareth euidently that it was a common opiniō in the Church of Rome, euen of late, that the bread in the sacrament remai­neth still, and that transubstantiation is no article of faith. Next, among such as held the reall presence there was no cer­taintie. ForTom. 3. d. 47. sect. 3 &. d. 49. sect. 2. Suarez relateth the opinion of some which held the change in the sacrament to consist in this, that the bread and wine were assumed and vnited to the person of Christ. AndOcch. 4. q. 6. k. Gabr. 4. d. 11 q. 1 Sum. Angel. verbo Euchari­stia 1. n. 31. diuers of the chiefest Schoolemen hold the bread is not conuerted, substance into substance, but annihilated, by ceassing to be. And this matter was so vncertaine in Peter Lombards time, that it seemeth he knew not what to hold: If, L. 4. d. 11. [...]. saith he, it be deman­ded what manner of conuersion it is, whether formall, or substantiall, or of another kind, I am not able to define. Which is a signe that transubstantiation was not vniuersally beleeued in his daies. And generally it is confessed, that before the Councell of La­teran, not yet foure hundred yeares since, no man was bound to beleeue it, TonstalDe verit. corp & fang p. 46. saith, It was free for all men, till that time, to follow their owne coniecture as concerning the maner of the pre­sence. They were not therfore bound to beleeue transubstātia­tion. And Scotus and Biel are reported bySoto. 4. d. 9. q. 2. art. 2. & 4. Suar. tom. 3. d. [...]. s. 1. the later Schoole­men, to haue bene of minde, that the opinion is very new, and lately brought into the Church, and beleeued onely vpon the autho­ritie of the Lateran Councell: and indeed their words sound no lesse. From the beginning, Script. Oxon. 4. d. 10. q. 1. §. Quantum ergo ad istum. saith Scotus, since the matter of this sacrament was beleeued, it hath euer bene beleeued, that Christs [Page 350] body is not moued out of his place into heauen, that it might be here in the sacrament: & yet it was not in the beginning so manifestly be­leeued as concerning this conuersion. D. 11. q. 3. §. Quantum ergo ad istum. But principally this seemeth to moue vs to hold transubstantiation, because concerning the sacra­mēts we are to hold as the Church of Rome doth: where in the mar­gin it is noted, that our faith as concerning this sacrament, is one­ly by reason of the Churches determination. And he§. Ad argu­menta pro pri­ma &. addeth, We must say the Church, in the Creed of the Lateran Councell, vnder Innocent the third, which beginneth with these words, FIRMI­TER CREDIMVS, declared this sence concerning transubstan­tiation, to belong to the veritie of our faith. And if you demand, why would the Church make choise of so difficult a sence of this ar­ticle, whē the words of the Scripture, This is my body, might be vp­holden after an easie sence, and in appearance more true? I say, the Scriptures were expounded by the same spirit that made them: and so it is to be supposed that the Catholicke Church expounded them by the same spirit whereby the faith was deliuered vs, namely be­ing taught by the spirit of truth, and therefore it chose this sence because it was true. Canon. lect. 41. Biels words are to the same effect. Which sheweth the point was neither holden, nor knowne vniuersal­ly in the Church before the Lateran Councell, and that then it began to be receiued as a matter of our faith. And yet since that time, these men enquiring so boldly into the congruēcie of the opinion, and casting so many dangers about it, they shew plainly that they mistrust the proceeding of the Councell, though they may not disclaime it. Durand4. d. 11. q. 1. saith, It is great rash­nesse to thinke the body of Christ, by his diuine power, cannot be in the sacrament, vnlesse the bread be conuerted into it. But if this way which supposeth the bread to remaine still, were true de facto, ma­ny doubts which meet vs about the sacrament, holding that the sub­stance of bread remaineth not, were dissolued. But forsomuch as this way must not, de facto, be holden, since the Church hath deter­mined the contrary, which is presumed not to erre in such matters, therefore I answer the arguments made to the contrary, holding the other part which saith the bread is changed. Would our ad­uersaries thus backwardly come into the opinion, if they had seene it to haue bene holden in all ages before in the Church? [Page 351] or is it not rather an infallible signe, that it was brought into the Church by the strength of some mens conceits, without all warrant either of Scripture or fathers? the want whereof so dazled those that imbraced it, that they could see no reason for it, but are all glad to lay it vpon the necke of a silly Pope in his Lateran Coūcell. Besides,Scot. 4. d 11. q. 3. Bell Euchar. l. 3. c. 23. they confesse, There is no Scrip­tare to inforce it, vnlesse ye bring the Church of Romes exposition. that is to say, the Popes authoritie, in whom, Turrect. tract. 73. quest q. 49. they thinke, the power of the vniuersall Church, in determining matters of faith: principally resides, if not alone.3. part. q. 75. art. 1. p. 153. Caietan laieth downe diuers o­pinions holden among the Schoolemen touching the conuer­sion, neuer a one whereof reacheth the transubstantiation: and disallowing such as expounded Christs words, This is my body, metaphorically, he saith, his reason is, because the Church hath vnderstood them properly: I say the Church, saith he, because in the Gospell there is nothing that compelleth vs to vnderstand them properly: & headdeth, that the conuersion of the bread into Christs body, we haue receiued of the Church. Now put all this toge­ther, that we beleeue transubstantiation vpon the authoritie of the Church, and this Church was Pope Innocent in the Councell of Lateran, before which time there was no certain­tie, nor necessitie of beleeuing it, and the Councell might haue chosen another sence of Christs words more easie and in all appearance more true; for there is no Scripture sufficient to conuince it; and the contrary were liable to fewer difficulties: let this, I say, be put together, and it will plainly shew, that this point came in contrary to that which was vniuersally holden in the ancient Church: because things vniuersally holden, were certainly knowne and expresly beleeued without all this ado.

§. 48. Let him shew also what countrey there is, or hath bene, where Christian faith either was first planted or continued, where some at least haue not holden the Romane faith, as we can shew them diuerse places, especially in the Indies, Iaponia, and China, countreys where theirs is scarce heard of.

The Answer.

1 This is answered before, sect. 46. nu. 2. where I shewed that when countries were first conuerted frō Paganism, which was for the most part in the Primitiue Church, the present Ro­mane faith was not knowne: but the Church of Rome in those daies professed the same that we do, and consequently the na­tions conuerted by it, and professing the faith thereof, were conuerted to our religion, and professed it. For the Iesuite de­ceiueth himselfe with the name of Romane faith, wherewith in the beginning all nations indeed vnder heauen communi­cated, but then it was not the same that now it is: as I haue plainly demonstrated in the former sect. digress. 49. And al­though since the change many nations haue still retained the same faith with it, yet that iustifieth not the faith, because the said faith growing on by steps and peecemeale, was a generall apostasie, and the mysterie of iniquitie working throughout the whole Church, so that of necessitie there must be some in all places to follow it. As when a generall rebellion groweth throughout a kingdome, the rebels haue partakers in euerie towne, and yet the possession is not proued theirs by that; but onely the greatnesse and strength of the rebelling faction is shewed. The Papacy, that is to say, the Roman faith, in as much as it differeth from vs, is not imagined by vs to be in another Church, distinct in place and countries from the true Church of Christ; but we affirme it to be a contagion raigning in the middest of the Church of Christ it self, and spreading through­out the parts therof wheresoeuer, and annoying the whole bo­dy like a leprosie; in which disease though all the parts be af­fected, yet the inward and vitall parts retaine their operation, and still worke to expell the leprosie, which at the length they do. In this case the man is possessed indeed with a vile conta­gion, but yet the man remaineth there still, though the conta­gion be not the man. And the contagion possesseth euery part of him, some more, some lesse; being vniuersally spread ouer the body: and yet hereby it is not proued to be the true nature [Page 353] and sound constitution of the bodie, but a preuailing humor: and when the bodie after a long time hath shaken it off, and looked through it, by reason the vitall parts kept out the poi­son; we do not call it a new bodie; for that were absurd, as our aduersaries call the Protestants a new Church, but a bodie re­couered and deliuered from a leprosie. In the same manner we compare the Church and the Papacie.

2 To the second part, wherein the Iesuite saith, he can shew diuers places where our religion is scarce heard of: specially the In­dies, Iaponia and China: I answer, he doth wisely to carrie his Reader into his new world, because he knew the old world hath Protestants in euery part of it, as I haue said: andEngl. voyage [...] the Spanish Inquisition hath found some there too, and may daily find more for any thing they know yet; the time being vnder 120. yeares since their first discouerie. And if the Iesuite were well put to it, it would be exceeding hard for him to shew so many of his Romane faith in those countries as is pretended. The Spaniards I grant, that dwell and traffick there, professe it, but the questiō is of the inhabitāts. For I hold him a weak man and easie of beliefe, that giueth any credit to the Iesuits reports and their Indian newes concerning this matter: the which I say vpon euident grounds. For Franciscus Victoria in his publicke lectures at Salmantica,Relect. 5. pag. 201. affirmed, that the Barbarians by warre could not be moued to beleeue, but to faine they beleeued and recei­ued the faith, which is horrible and sacrilegious: Pag. 200. and he addeth, that the Christian religion was neuer yet sufficiently offered them. And Bartolomaeus Casas that was a Bishop in the Indies, and saw all that was done,Span. Colon [...] informed the king of Spaine, that the crueltie of the Spaniards toward the people, and the leudnesse of the Priests was such, that the Indians beleeued nothing, but mocked at al that was shewed them of God, being rooted in this con­ceit, that our God is the worst, and the most wicked and vniust of all gods, because he hath such seruants. But I will handle this point at large in the 50. Digression, where I doubt not but to giue the Iesuite enough of his Indies conuersion.

3 And whereas the Iesuite saith, our faith was scarce euer heard of among the Indians, this is rashly spoken, and more [Page 354] then he knoweth. For Bishop Iewel hathDef. Apolog. pag. 37. shewed out of Ves­putius, that in the East Indies there were many godly Bishops, and sundrie whole countries conuerted and baptized before the Portugals came there, or the Popes name was heard of. And if it be true thatOsor. gest. E­man. l. 3. pag. 83. & 107. Fred. Lumnius de ex­trem. Indic. l. 2. c. 8. Sur. cōmen. an. 1565. Baron an. 57. n 113. the Iesuites owne histories report, that the Apostle Thomas lieth buried in a citie there, and that he conuer­ted them to the faith of Christ, and that the people of the countrey by his doctrine haue Bishops and Patriarkes to this day, and maried Priests, and the Scriptures, and the Eucharist in both kinds: then belike there were at least some steps of the Protestants religiō there, afore the Popes authoritie was heard of. And vnlesse he can proue out of the scriptures that Saint Thomas was a Papist (which is hard to do) he must graunt also that their first con­uersion was to our faith; for Saint Thomas conuerted them, and we beleeue the same that he preached.

§. 49. Nay euen our owne Chronicles can beare witnesse, that our deare countrey England was conuerted by Austin a Monke, sent from S. Gregory, the Pope: and continued in that faith, without any knowledge of the Prote­stants religion, which then was vnhatched, for diuerse hundred yeares. The like record in other countreys conuerted by meanes of those onely, who did communicate and were members of the Romane Church, we may finde in other histories. See Socrat. l. 1. c. 29. & cap. 28. & 30. Sozom. l. 2 c. 23. Niceph. l. 14. c. 40. Platina in vitis Pontificum Steph. 7. Adrian. 4. Aeneas Syluius de o­rigine Bohemorum, cap. 16. Baronius his Annales, the Indian and Iaponian histories & letters, & other particular histories of peculiar Christian countries.

The Answer.

1 Touching the conuersion of England by Austin the Monk (wherewith our aduersaries make so much ado) I answer two things. First, that supposing he did conuert it, yet was it not to the present Romane faith, but to that which was the faith at that time. For neither was Gregorie that sent him, such a Pope as now the Pope is, inuested with his supremacie, nor his do­ctrine, in the chiefe things, sutable to that which is now hol­den, as may be shewed by that which he hath left written a­gainst [Page 355] L. 4. ep 76. 80. 83. & l. 6. ep. 88 194. Images,L. 7. ep. 109. the supremacie,Super 7 psal. poenitent. the merit of workes, and di­uers other points: though I will not denie but the contagion of some errors were got in in his time; and Austine arriuing in England, might do his best to scatter them. Which being granted, our aduersaries are neuer the nearer that they shoote at, because we can shew the said things, so brought in, to be errors, and different from that which the Church beleeued long before Austins coming. And for triall hereof, let any man set downe what Austine taught in this his imaginated conuer­sion of the countrey, and contrarie to our faith, and I will de­monstrate it to haue bene against the teaching of the Primitiue Church before him.

2 Secondly, I say he conuerted not our countrey at all, ex­cepting the planting of some trifling ceremonies. For GildasAn. 580. Polyd praefat. ad Ton­stal. praefixa Gildae. Austin came an. 597. Baro an. 597. n. 20. who liued afore Austins coming, writeth, that the Brittans re­ceiued the Christian faith from the first beginning. And this ap­peareth to be true, in that the Apostles themselues, or some of that time, preached in the countrey. BaroniusAn. 58. n. 51. thinketh, Saint Peter was here. TheodoretDe Curand. Graec. affect. l. 9. saith, Saint Paule. NicephorusL. 2. c. 40. saith, Simon Zelotes.Baron. an. 35. n. 5. Some, Ioseph of Arimathea: but whosoeuer they were, certaine it is, that very timely in the Pri­mitiue Church the Gospell was planted: for soTertul. aduers. Iudae. Origen. hom. 4. in Ezek. Theod. hist. l. 4. c. 3. the auncient writers agree; whereby it appeareth, that Austine is not the Apostle of our land, asThree con­uers. par. 1. c. 8. some vainly giue it out. It isAlan. Cope. l. 5. c. 18. & 19. obiected, that the faith thus planted at the first, was extinguished againe by heresie and paganisme, in that part of the land which was inhabited by the English Saxons, whom Austine conuerted. Whereto I answer three things: first, that if religion were a­mong the Brittans, and extinguished no where but in Kent, where Austine arriued, then he conuerted not the land, but one poore countrey in it; and must be called no longer the A­postle of England, but the Apostle of Kent, which compasse I thinke our ambitious aduersaries wil not be content with, be­cause it is too narrow for their turnes. NextThree con­uers. part. 1. c. 11 n. 4 the busiest aduer­saries that we haue in this matter, say, all the land was conuer­ted about that time. For Austine conuerted the kingdomes of Kent & the East Saxons, and all the rest were conuerted within [Page 356] lesse then threescore yeares after, being seuen States in all. The which narration ascribeth the same want of the true faith to all the land, that in the obiection is layd to Kent alone. Whence it followeth, that the faith was not extinct in Kent, because it was remaining still in the other six kingdoms. The which to be true, appeareth by Bede, whoL. 1. c. 8.17.21. writeth, that afore Austins co­ming, the Brittans were troubled with Arrianisme and Pela­gianisme, but Germanus, Lupus and Seuerus, three French Bi­shops deliuered them. Whereby it is plainly proued, that the whole land was not conuerted by Austine, but had the faith long before he came. Thirdly, touching Kent it selfe, where Austine arriued, ouer and besides that it cannot be proued to haue wanted the faith any more then the rest of the land did: BedeL. 1. c. 25.26. saith, that the Queene thereof was a French woman, called Bertha, a good Christian, and had a Christian Bishop, euen at that time when Austine came.L. 2. c. 2. And he addeth further, that when he arriued, he found diuers Brittan Bishops, and learned men, with a Monasterie at Bangor, all which were Christians, and refused Austine for his pride, which they found in him contrarie to Christs humilitie. And touching the Brit­tans, our aduersariesThree con­uers. par. 1. c. 9. n. 1. write, that from king Lucius time vntil the comming of Austine, which was foure hundred yeares and more, they did not alter their faith, but it remained among them when he entred: forLib. 1. c. 17. Bede saith, that when a certaine Bishops sonne broached the heresie of Pelagius in the land, yet the people would not receiue it. Which constraineth vs to thinke that Au­stine brought not the faith into the land with him, but found it there whē he came. His errand (as it may probably be thought) was about the planting of certaine ceremonies, and the dealing with our countreymen about the obseruation of Easter: andCassand. ordo Rom. praefat. Gregory that sent him, about that time was busie in changing the Liturgies vsed in these Western parts, and did change them, and thrust his new ones vpon all the places he could. It may be this was a part of the Monkes businesse into Kent.

3 And as the Iesuite vntruly ascribeth the conuersion of England to the Monke, so hath he as absurdly written, that the Protestants religion was vnhatched for I know not how many [Page 357] hundred yeares after. Which he would not haue said, but that Papists are famous for their aduentures. For before the con­quest,Homil. Saxo­nic. A Elfrici. Aelfricus an Archbishop of Canterburie caused the people of the land to be taught the same doctrine, touching the sacrament, that we hold; andH. Huntingd. l. 7. Fab. chron. the Priests were maried, as now they be, andBed. l. 1. c. 1. the Scriptures were vsed in the mother tongue. And after the conquest liued Iohn Wickliffe, and the Lol­lards, who held the same faith that we do, and suffered perse­cution for it.

4 That which he saith of other countries conuerted by meanes of such as were members of the Romane Church, pro­ueth not Papistrie to be either auncient or vniuersall. For the three first authors, in the places alledged, speake of the time within the first fiue hundred yeares, when the Church of Rome was of our religion: and that which they report is not of any whom the Bishop of Rome sent or procured to con­uert the countries, but this,Socr. l. 1. c. 19.20. Soz. l. 2 c. 24 that Frumentius being sent by A­thanasius the Bishop of Alexandria, conuerted the Indians,Niceph. l. 14. c. 40. and a captiue woman conuerted the Iberians, and a sort of Iewes in Creet were conuerted by the inhabitants, and the Burgundians instructed by a French Bishop. In all which there is neither mention of the Church of Rome, nor of the present faith now professed therein: but our aduersaries thinke, that whatsoeuer is found in antiquitie concerning the auncient Church of Rome, should belong to them; wherein they finde themselues deceiued as often as the matter is put to triall, and this one example may shew it; for allowing all these countries to haue bin conuerted by such as were members of the Church of Rome, yet this was a thousand years ago, when that Church was the same that ours is, and so the conuersions were wrought by persons adhering to the Protestants faith. The three last au­thors, Platina, Eneas, and Baronius, are Papists, liuing, one of them, at this day, the other within the memory of our fathers; and therefore I regard not what they writ touching this que­stion, because we haue more auncient records against them. And yet whatsoeuer they haue written, the present Romane faith is not iustified thereby. For hereticks may conuert nations [Page 358] to heresie, asOros. hist. l. 7. c. 19. the Arrians andCedren com­pend. pag. 347. Mahomet haue done. There­fore it is necessary that first they proue their faith to be agree­able with the word of God, by comparing them together, a­fore they boast of their conuersions.

Digression. 50. Of the conuersion of the Indies to the Romane faith by the Iesuites.

5 But that which he vrgeth concerning the Indies, must be a little further looked into. ForEpist. Indic. Bellar. not. eccl. c. 12. Hard. con­fut. apol. p. 18. our aduersaries make much ado, and tell wonders of their miracles and conuersions there. But marke the words of Franciscus Victoria their owne writer: It doth not (Relect. 5. pag. 200.saith he) sufficiently appeare to me, that the Christian faith hath hitherto bene so offered and preached to the Indies, that they should vnder the pain of sinne be bound to beleeue it. This I say, because they are not bound to beleeue, vnlesse the faith be propoun­ded to them with probable perswasion. But miracles or signes I heare of none, nor examples of life so religious; nay the contrary, I heare of many scandals and villanies, and many impieties. Whence it appea­reth, that the Christian religion hath not bene preached to them conueniently nor godlily. The which how true it is, you may per­ceiue by that which followeth concerning the prodigious cru­eltie of the Spaniards, and impious behauiour of the Priests in those countries, euer since their first discouery. And although the Iesuites send packets of newes abroad touching the mira­cles and huge conuersions daily wrought by their Priests, and touching their holinesse, and the multitudes which they bap­tize, and the planting of their faith; yet that is but a fetch of their wit, to make fooles enamoured of them, and to increase their reputation. For such as haue liued there, and seene all that hath bene done, haue written the contrary, and to this day re­port things farre otherwise: that any man may see the Papists inuaded those countries, & took all that pains to possesse them, onely to satisfie their couetousnesse, and exercise their crueltie and lust vpon them, and made religion and the conuerting of them the pretence to couer it. Let any man iudge if I say vn­truly [Page 359] by this that their owne writers report, concerning the in­credible hauocke which they haue made of the inhabitants, such as was neuer heard of since the world was created. Me­tellus SequanusPrefat. ad An­ton. August. praefixa ante Osor. de gest. Eman. pag. 15. writeth, that of two thousand thousand persons inhabiting one countrey, Hispaniola, in the yeare 1580. there were not left at the most aboue fiue hundred, or an hundred and fiftie, but the Spanish crueltie had destroyed them all. AndPag. 17. he addeth, that in one particular countrey, the inhabitants whereof receiued the Spaniards as men fallen from heauen, with great worship and rich rewards; they massacred them vp so, that you might go seuen hundred miles, and find almost no liuing wight, who before the Spa­niards arriuall, were very populous: andPag. 16. saith he, the Spanish soul­diers made a prey of the people as if they had come but to hunt or hawke.

6 And indeed the report is, that the Spaniard at his first comming, found so many people inhabiting as is incredible. Bartolomaeus Casas, a Bishop that liued in the countrey,Span. Colo. pag. 1. saith it swarmed with multitudes as an Emmet hill doth with Emmets, Pag. 27. and was more replenished with people then Ciuil, or Toledo, or Val­ladolyd, in Spaine. And he saith,Pag. 12. that during all the time they were murdered and made away so cruelly, they neuer committed any one offence against the Spaniards, that deserued punishment by the law of man: yet did I neuer reade of such crueltie as they vsed to­ward them; in relating whereof, I will say no more then the said Casas hath written verbatim, in detestation thereof, to the king of Spaine. HePag. 2. saith, the Spaniards as soone as the nation was discouered, like wolues, and lions, and tygers long famished, en­tred, and did nothing but teare them in peeces, and murder, and tor­ment them by cruelties neuer read or heard of before. Pag. 13. They whip­ped them, and strooke them with fists and bastinadoes, cursing and tormenting them, that it would affright any man to heare it. Pag. 55. The acts which they committed (he saith) are the deeds neither of Chri­stians, nor of men, but of diuels. Pag. 92. And it had bene better the Indies had bene giuen to the diuels of hell, then to the Spaniards. Pag. 17. And he protesteth there is no tongue, skill, knowledge, or industrie of man able to recount the dreadfull doings of these enemies of mankind, in Hispaniola alone. Pag. 56. The miserable people dying vpon the high wayes [Page 360] for feeblenesse as they caried the Spaniards stuffe, like horse, when they were layed on with staues, and had their teeth broken with the pomels of their swords, to make them rise from the ground where they lay for faintnesse, would say, I can do no more, kill me here out­right, I desire to die. And he telleth admirable things of parti­cular cruelties vsed:Pag. 6. They spared neither children nor old folk nor women with child, nor such as lay in childbed, but would rip vp their bellies, and chop them in peeces, as if they had bene butchering lambes. They would lay wagers who should most readily and nimbly thus butcher men. They would plucke infants sucking from their mothers paps, and taking them by the heeles, dash out their braines against the rockes, or hurle them into the riuers. Pag. 92. & 47. They trained vp mastiue dogs of purpose to rend in peeces and deuoure the peo­ple, and for that purpose fed them with mans flesh, hauing a great number of Indians fettered in chaines, whom they murdered like swine, as their dogs needed, to feede them. Pag 48. And he telleth of one that wanting dogs meate, tooke a child from the mother, and chop­ping the same in peeces fed his dogs therewith. Pag. 47. And of a woman who being sicke, to escape from the dogs, hanged her selfe, hauing tied her child, about a yeare old, at her foote, which the dogs dispat­ched. And one peculiar punishment they vsed,Pag. 6. to set vp low gib­bets, and (as they vsed to speake it) in the honor of Christ and his twelue Apostles, to hang thirteene persons vpon euery gibbet, and so burne them with fire. Pag. 46. They vsed to buy and sell the people, as they did all other merchandize, giuing yong men and damsels for wine, or cheese, or such like; and sometime an hundred persons for a horse. Pag. 89. They haue throwne downe from the top of a steepe mountaine se­uen hundred men together, who as a cloud haue fallen to the ground and bene battered in peeces. Pag. 115. In three moneths they famished seuen thousand children. Pag. 8. 83. They rauished and murdered great Queenes. And Pag. 31. at one time they massacred two thousand gentlemen that were Lords sonnes, and the flower of all the nobilitie in that coun­trey.

7 This crueltie wrought lamentable effects. For when the miserable people saw there was no hope it would end, Pag. 16. they would hang themselues, husbands with their wiues and children, onely to be rid of their miserie. Pag. 99. A certaine woman hauing her husband taken [Page 361] from her, in griefe and despaire dasht out her owne childs braines against the stones. And it was ordinary, thatPag. 115. women would mur­ther their owne children, and destroy their conception, onely to rid them from the bondage of the Spaniards. Thus the goodliest na­tion of the world was depopulated vnder pretence of religion.Pag. 3. More then ten realmes greater then all Spaine, with Aragon, and Portugall, and containing twise as much ground as lieth betweene Siuill and Ierusalem, are turned into a wildernesse. Pag. 4. Twenty seuen millions of soules perished within the space of one forty yeares. Pag. 3. In Hispaniola three millions. In fiue other small Isles neare vnto it, fiue hundred thousand. Pag. 40. In another countrey fiue millions in fifteene yeares. Pag. 68. In another, fiue millions, where they laid wast aboue foure hundred leagues of fertill soile. Pag. 83. In Peru aboue foure millions. And this proportion belike holdeth throughout all the West Indies. For they seeke not to win the people to God, as our foolish Priests giue it out, but to get gold, and roote out the na­turall inhabitants, whom most vnmercifully they weare out in the mines. SequanusPraefat. ib. pag. 16. telleth their manner: that when the In­dies, which haue bene labouring al day in the gold mines, come home in the euening, in stead of their supper, they are stripped naked and bound hand and foote to a forme, and whipped with whipcord or a Buls pizle. Thē scalding pitch or oile is powred vpon them, and last­ly, their body thus rent with stripes, and scalded, is washed all ouer with salt water, and so they lie saue that sometime to heale them a­gaine, as their maisters in derision will tell them, they are put into the ground in a hole vp to the necke, and so stand all night. This is the manner of the conuersion of the West Indies, by the Pa­pists owne report that saw it, and detested it. In the relating whereof I want words of mine owne to lament it; I will vse the words ofNiceph. Greg pag. 254. a good Historiographer: O heauens, open your doores, and send thunder that may worthily sound out this horrible calami­tie: astonish the nature of things awhile, that the nature of things senselesse may feele, and all Gods creatures may helpe this vnhappy nation to bewaile their misery. For no mortal tongue is sufficient, and the Iesuites increase it, by giuing it out, that all this while they are in conuerting, and the Priests are baptizing them into the Romane faith, when the Spaniards are butchering them, [Page 362] asPaul. Fag. annot. in Chald. paraph. Leuit. 18.21. the Priests of Moloch, when they burned mens children to the Idoll, danced and plaide vpon drums to make a noyse, that no bo­dy should heare the pitifull crie of the child frying in the fire.

8 And the Priests themselues that are sent ouer to con­uert them, are worst of all. For Acosta the IesuiteDe Ind. salut. procur. l. 4. c 3. saith, They teach the Indies to no purpose, but twise or thrise a weeke repeate vnto them the Creed and a few praiers, in the Spanish tongue, wher­of they vnderstand not a syllable. And this, he saith, is the exqui­sitest manner that is vsed, to teach them a forme of Catechisme in the Indian tongue, without either explaning it, or examining the partie what he learns. Their teaching is but a iest and a shadow, like as whē one singeth a song to get money, and careth not greatly what he singeth, nor how soone he getteth it done, so he may haue his mony: So the Priests greatly care not whether the Indian hearken his ca­techizing or no, whē he hath gotten his mony. And he saith further of them, that they follow couetousnesse, dicing, hunting, whordom, concubinage, and such like, whereby baptisme is made a scorne a­mong the Indians, insomuch that many times they are faine to be baptized against their wils. Hereupon it was,Pag. 11. saith Sequanus, that the king of Spaine was counselled, that he should suffer no more Priests to go into America, because of their vnbridled and dissolute life: whereof the Bishop, whom I mentioned before, writeth more at large.Pag 12. He saith, they which take vpon them the cure of soules, are commonly all idiots, and vtterly ignorant, and barbarous, and extremely couetous and vicious. Pag. 107. And he telleth of one whom himselfe examined, so fantasticall and ignorant, that he could not tell how to blesse himselfe; and being demanded how he taught the Indians committed to his charge, he said, he gaue them to the diuell, and that it was enough for him to say, Per signum san­cti crucis: and yet this man had a towne in commendam to ouersee their soules. He tellethPag. 4. that millions of the people die without faith or sacraments; andPag. 93. that from the beginning they haue had no more care to procure the people to be taught in the faith of Christ, then if they had bene dogges, but haue forbidden it rather: so that there is no more knowledge of God throughout the Indies, except it be in Hispaniola, then there was an 100. yeares since. YeaPag. 111. he saith, the Spaniards haue purposely and effectually hindered the [Page 363] teaching of religion, and driuen away such as should haue done it: Pag. 19. and he sheweth how they taught it; for when they went a forra­ging to rob and spoile the countrey people, when they came neare any towne, they vsed to make proclamation, O yes, you Indians, be it knowne vnto you, that there is one God, one Pope, one king of Ca­stile who is Lord of all these lands, come in and do your homage, &c. The which being done, they would runne vpon the towne, and most cruelly burne it and all therein, men, women, and children, before euer they knew of their approach. This is it that made Victoria in his publicke readings in Spaine, to say, the faith was neuer as yet sufficiently offered the Indians to conuert them.

9 And that we might yet more certainly know what kind of persons they be who are boasted to haue conuerted the new world, where the Protestants religion is scarce heard of, he saith, they are such gluttons, Pag. 5. that one vseth to eate and spoile in a day as much as would suffice 3. housholds a month, accoūting ten persons to a houshold: andPag. 40. writeth, that armies of Spaniards did liue sometime like Cannibals, eating nothing but the flesh of the Indians, for the prouision whereof an ordinary shambles was kept in the campe, of the flesh of men and yong children which they roasted and fed vpon, and many times men must be cruelly butchered, onely to haue their hands and feet which the Spaniards counted a daintie dish. And touching their fleshlinessePag. 5. he saith, any Captaine durst ad­uenture to rauish the greatest Queene or Lady in the country: Pag. 48. & some among them made a practise to get as many of the countrey women with child as they could, to the end that being with child, they might sell them the dearer for bondslaues: yeaPag. 108. some had 14. wiues apeece, or more. And so greedy were they of gold, Pag. 78. that he thinketh, if the diuell had any for them, they would set vpon him to rob him: Pag. 51. for the obtaining whereof an infinit sort haue turned Pa­gan, & renounced Iesus Christ. By which execrable behauior, saith the Bishop,Pag. 111. in stead of religion, they taught the people many odi­ous vices, which before they knew not, blasphemy, vsury, lying: so that the cōmitting them to the Spaniards, is the giuing them ouer to such as destroy both their bodies and their soules. And briefly, Pag. 108. saith he, they beleeue nothing, but mocke at all that is shewed them of God, being rooted in this opinion touching our God, that he is the [Page 364] worst, and most vniust, and wicked of all gods, because he hath such seruants. AndPag. 15. he telleth of a Prince in the Isle of Cuba, who calling his people together, shewed them a casket full of gold and iewels, and told them, it was the Spaniards god; and after they had danced a while about it, he threw it into a riuer, because, saith he, if they once get him from vs, they will kill vs: this man was afterward taken by them, and burned quicke: who being fastened to the stake, a Frier cometh to him, and telleth him of God, and the matters of our faith; the which if he would beleeeue, he might go to heauen; if not, he must go to hell, there to be tormented for euer. The Prince after a little pause, asked the Frier, if the Spaniards went to heauen, who answering, yea they did: the Prince answered again, without any fur­ther deliberation, that then he would not go to heauen, but to hell where he might once be free from that cruell nation.

10 All this, and much more writeth Bartolomaeus Casas, protesting oftentimes ouer, that he setteth not downe the thou­sandth part of the cruelties vsed: and we are enforced to beleeue it, because we reade the like in diuers others that haue writ­ten of the discouery and conquest of those nations; and the best friends the Pope hath had, haue complained of it. Victoria rea­ding in the schoolesRelect. 5. said, We heare of many harmelesse people murthered and spoiled, & many Lords thrust out of their possessions, and depriued of their territories: the like is noted by others: and the Priests and Friers are charged to be both accessary and principall in it: and the matters contained in the Priests Indian letters, touching their miracles and holinesse, are but fictions spread abroade to ward off this infamy: the which if it be vn­iustly laid vpon them, let them not blame me, but their owne writers who protest they saw it, and whose narrations I haue onely related: being ready to shew ten times as much out of other authors likewise, as occasion shall serue. In the meane time I make this vse of it, that when I reade our aduersaries im­portunate bragges of theirPosseuin. bibl. select. l. 9. c 9. catechizing the Indies, and bapti­zing them, such as this is,Sur. commen. ann. 1565. Many of the Isles, and countries of the Indies, greedily imbrace the faith, and oftentimes whole cities are baptized; 15000. conuerted to Christin one weeke: to thinke they haue learned the lesson which Thales Milesius taught an adul­terer, [Page 365] to forsweare the adulterie when he had committed it: Diog. Laert. lib. 1. in Thalet. [...]. for, saith he, the periury is no worse then the adulterie. So thinke our aduersaries, that they may boldly forsweare their cruelties and bloodshed committed among the Indies, because the periury and forgery whereby they deny it, is no worse then the mur­ther. But this is a desperate shift.

§. 50. Lastly, let them shew some space of time in which the Romane Church was not since Christ and his Apostles: or in which is was not visible and knowne, as we can shew them many hundred yeares in which theirs was not, or else at least, by their owne confession, was not visible; as I proued Christs true Church must alway be. Let them shew when the profession of the ancient faith, in anie substantiall point, did faile in the Romane Church, and when, and by whom, the profession of a new faith began in it, as we can shew when and by whom this new faith of others began. Certaine it is, that once the Romane Church had the true faith, and was the true Church, to wit, when S. Paul said to them, Vestra fides annuntiatur in vniuerso orbe. Rom. 1. Your faith is renowmed in the whole world: But when (as the learned and glo­rious martyr Campian in Rationibus redditis academicis, ratione septima, vr­geth) when, I say, did Rome change the beliefe and profession of faith, so renowmed, which once it had? Quo tempore, quo Pontifice, qua via, qua vi, quibus incrementis vrbem & orbem religio peruasit aliena? quas voces, quas tur­bas, quae lamenta progenuit? Omnes orbe reliquo fopiti sunt dum Roma, Roma inquam, noua sacramentae, nouum sacrificium, nouum religionis dogma procu­deret? Nullus extitit historicus neque Latinus, neque Graecus, neque remotus, neque citimus, qui rem tantam vel obscure iaceret in commentarios? At what time? vnderwhat Pope? what way? with what force? with what augmentation or increase did a strange religion ouerflow the Citie and the whole world? What speeches? what rumours? what tumults? what troubles? what lamentations, at least, did it breed? Was all the world asleepe when Rome, Rome I say, the impe­riall and mother Citie, did coyne new sacraments, a new sacrifice, a new doctrin of faith and religion? Was there no historiographer, neither Latine nor Greeke, neither farre off nor neare, who would at least obscurely cast into his commenta­ries such a matter as this is? Certainly it is not possible that if such a thing had happened, but it should haue bene resisted, or at the least recorded by some. For suppose it were true which the Protestants imagine, that some points of that religion which Rome holdeth at this day were as contrary to that which was in it when S. Paule commended the Romane faith, as white is to blacke, light to darknesse; or so absurd as were now adayes Iudaisme or paganisme, or as Holinshead saith, it were the bringing them out of Gods blessing into the warme Sunne: Holinsh. descript. Britan. fol. 11. then I demaund if it were now possible that any Prince, in any Christian Citie, much more the Pope in [Page 366] Rome, the mother Citie, could at this day, bring in any notable absurd rite, or forme, of Iewish or paganish religion; for example, to offer vp an Oxe in sa­crifice, or to worship a Cow as God; and not to practise it priuately in his owne chappel, but to get it publikely preached and practised in all Churches; not onely of Rome but of the rest of the Christian world, and that none should, in Christian zeale, oppose themselues, no Bishop preach, no Doctor write against this horrible innouation of faith, nor the author thereof? That none should haue that Christian constancie, which hath bene alway seene when any persecution was, to suffer martyrdome, in defence of their ancient faith? That there should be neuer a true heartie Christian that would lament it? None that would speake of it? No historiographer that would at least make some obscure mention of it? Could all be so asleepe that they could not note it? or so cold and negligent of their soules good, as generally, with­out any care, to yeeld to it? No certainly, though there were no promise to the Church of Christs continuall presence, no assurance of his holy Spirits in­fallible assistance, yet it is not possible that such a grosse heresie could arise and ouerwhelme the whole world without some resistance. The Bishops and Pastors could not be so simple or so vnmindfull of their dutie, but they would first note such an euident contrarietie to the ancient and vniuersally receiued faith; and noting it would, with common consent, resist, contradict, and fi­nally according to S. Paules rule, Gal. 1. accurse it. If therefore this could not happen, nor neuer did, at anie time in like case, that any such grosse error, or heresie, did or could arise without noting and resisting: what reason can anie one haue to say, that this hath happened at Rome? and yet can bring no wri­ter that did note the thing, the time, and person, and what opposition was made against it, as in all heresies that haue truly sprong vp of new, we can do. If there could not a little ceremonie be added to the Masse, but that it was set downe in historie when, and by whom; how could the whole substance of the Masse, which consisteth in consecration, oblation, consumption of the sacred hoast be newly inuented, and no mention made when, where, or by whom; or that there was such an inuention at all? If also historiographers were not a­fraid to note personall and priuate vices of Popes, which they might well thinke those Popes would not willingly haue had published, why should they haue feared to haue recorded anie alteration in religion? which (if it had bin) had bene a thing done by themselues publikely in the view of the whole world. So that we may well conclude, that if Christian religion had, since the Apostles time, altered in Rome, it would haue bene recorded in histories, as other such alterations are, and, if they should now happen, would be. But no mention being made in anie storie that such an alteration was, it is sure no such was at all; no such change of religion being at all, it is euident that the same faith and religion which was in S Pauls time, hath alway continued and is there; now that which was there then was the true faith, as appeareth by that high commendation which S. Paul hath left written of it: therefore that which is there now must needs be the true Catholicke faith, and that compa­ny which professeth it, must needs be the true Catholicke Church.

The Answer.

1 It must be remembred, that the point which the Iesuit, in this place, driueth at, is to proue his Romish Church Catho­licke, that is, denying no point of doctrine which in former times was vniuersally receiued of the Catholike Church, but holding the very same without any change. To proue this, he hath here fur­nished a popular speech, well conceited, it seemeth, by himself, and much reported, I perceiue, by the vulgar of his side: and because it fully expresseth the conceit of our countrie Papists, touching the antiquitie of their religion, and containeth many speeches vsed by them in maintenance of their heresie; and o­mitteth nothing of that which can be said against vs in this point: therefore I will answer it from point to point, plainly and directly: desiring the reader to marke me diligently, and intreating my aduersary, whosoeuer he be in the cause, not to shut his eyes against reason, when it is ready to conuince him, nor to mistake any thing that I shall say, but to apply it and compare it to that which is obiected, as all Christian and mo­derate minded men, in pursuite of the truth and peace ought to do.

2 The whole is thus contracted:

There neuer was in times past, nor neuer shall be in times present or to come, any alteration from the true faith to grosse heresie, such as the Roman religion is supposed to be, but foure things fall out withall. 1. Some space of time may be shewed in which the said heresie was not visibly known. 2. The time may be as­signed when it began to rise, and the truth to faile. 3. The persons are recorded that brought it in. 4. The Bishops and people are knowne that note it, resist, lament, and curse it.

But there is no record extant that any of these things happened to the faith of the present Church of Rome.

Ergo, It is the ancient Catholicke faith without any change.

I answer, that both the Propositions are false. The first, because many times the truth hath bene changed into error, where the circumstances mentioned cannot be giuen. The second, be­cause [Page 368] in many things holden by the Church of Rome at this day, we can, out of good records, assigne the time of the alte­ration, with the circumstances. This my answer I will apply particularly to all that the Iesuite saith, as it lieth in order, and so confirme it, reducing euery thing to one of the Propositi­ons, whereto it belongeth.

3 First, he requireth vs to shew some space of time wherein the Romane Church was not visibly knowne, euer since Christ, as he can shew many hundred yeares wherein our Church was not. This demand is satisfied already in the 47. sect. and shall be further answered in that which followeth, where that which he saith to proue it, is disproued. And though the Protestants confesse their Church to haue bene inuisible (as I haue expoun­ded Digression 17.) yet that will do the Iesuite no good; be­cause we obiect more against his Church then so: which obie­ction he may easily assaile with bragges and confidence, but can neuer answer with truth and good diuinitie, as shall ap­peare.

4 Next, he biddeth vs shew when the Romane Church failed in the profession of the ancient faith which once it had, Rom. 1.8. and who began the new: wherto I answer, that these two circum­stances, when, and by whom, may be shewed in diuers points; which is sufficient to disproue all the rest. See below, nu. 8. & inde, where I name both the time and persons that changed some points: which being so, there is no reason why the re­mainder of that religion, the authors whereof are vnknowne, should be iustified vnder pretence that we shew not the precise circumstances of the alteration; for we giue sound and suffici­ent reason why we need not do it: and to prepare the Iesuite and his partakers to the hearing thereof, I propoundPlutarch. that fa­mous probleme which in times past the Greekes debated so curiously. The ship Argos, wherein Iason sailed for the golden fleece, at his returne, the voiage being ended, was laid vp in the road for a monument: where decaying by little and little, they alwaies peeced it anew where it wore away; till in the end the whole substance of the old vessell was gone, and nothing re­mained thereof, but onely the reparations successiuely made [Page 369] in the roome of the old. Now the question was this, whether this ship (say it were Saint Peters, to gratifie the Iesuite) were the same that he sailed in, when he liued, or another new one, diuers from it? And whether my wise Athenian could precisely tell, when and by what workman euery peece was supplied, til the old was wholy gone? for if that could not be shewed, then by the Iesuites reason, it must be reputed for the very Argosme wherein Iason made his voyage, without any alteration.

5 But he saith, it is not possible that so grosse heresie, as we account Papistrie to be, could arise and ouerwhelme the world, without some resistance: the Bishops and Pastors of the Church could not be so carelesse, but they would note and resist it, as the bringing in of any heathen or Iewish rite this day into the Church, would be. Whereto I answer, that the Iesuite mista­keth himselfe grosly, if he thinke his faith came in without re­sistance, or imagine that we grant so much. For it was gainsaid in the rising, with Campians owne circumstances; the Pastors of Gods Church opposed themselues, the people lamented, the writers mentioned it, as I plainly shew in that which fol­loweth. And although the particular circumstances of Time, Place and Persons appertaining to this resistance, do not so e­uidently appeare to vs that now liue so far off from the change, yet that is by reason the said change was not made in an in­stant, all at once, but came slily and slowly in: and we that now liue, haue not records of all that fell out so long ago. We haue sufficient records of many things, but not of all particulars; the want whereof, arising either from the scarsitie of writers in some ages, or the changers tyrannie suppressing all that was written, is the cause why the Iesuite may the boldlier insult: Was there no historiographer that would mention such a mat­ter? It is one thing therefore to thinke there was no resistance at all, and another to say, the particular circumstances of the re­sistances made against euery seueral point are not now extant. The former we vtterly denie, the latter may be granted; and of necessity must for these considerations, namely that a change may haue bene in many points of the Romish faith, though we be not able to yeeld the historie or record of euery particular [Page 370] circumstance that accompanied it; for first we haue no meanes to know what hath bene done formerly but by histories and writings, which we want, or haue in that scarsitie, that we may safely resolue our selues, many things are wanting that were done. Secondly, we haue pregnant testimonie of the change of some things, and as sufficient as we desire; which is an vn­doubted reason that all the rest was changed also, forasmuch as it standeth all vpon one ground, and one part thereof draw­eth another with it by necessarie consequence. Thirdly it is a­greed, that all error whatsoeuer consisteth in changing frō the truth, yet some there be, the particular circumstances whereof are vnknowne. As for example, The Scribes and Pharises caught many things against the law, and Christ reproued them; yet the time when those corruptions first came in, and the persons that deuised them, are vnknowne to vs.Alphons. haer. l. 4. verb. Christ. haeres. 4. In the Primitiue Church there were a kind of hereticks called Acephali, because no man was found to be their head and maister. Our aduersaries sup­pose the reiecting of Images to be a great heresie: yet can they not tell when it began, nor who first brought it in.Alphons. haer. l. 8. verb. imag. Some thinke Felix Orgelitanus, about the yeare 794.Sand. de imag l. 1. c. vlt. Vazq. adorat. l. 2. disp. 2. c. 1. Some say, the Marcionites and Manichees long before.Niceph. l. 16. c. 27. Some, Xenaias a Persian.Bell. de Imag. c. 6. Some thinke the Iewes in their Talmud were the first. And our aduersaries cannot deny but themselues practise some things in their Church which were not vsed in ancient times, and yet they cannot tell when they began, nor who brought them in. Touching pardons, the case is cleare. For CaietanTract. de In­dulg. c. 1. saith, There is no certaintie when they began. And concerning the vse of Organs in Churches,Baron an. 60. nu. 37. Bella de Missa. l. 2. c. 15. it is vnknowne when and by whom it came in; saue thatCaiet. 22. q 91. Greg. Val to. 3. pa. 1427. Nauar. de hotis canon. c. 16. the most iudicious Papists thinke that in the dayes of Thomas Aquinas, which was 1300. yeares after Christ, the Church had them not. The which instances make plaine demonstration of that which I haue answered, that there maybe a change when the circumstances of time, place and persons are vnknowne to vs that liue after.

6 The reason of this is yet further to be expounded. For the Romish faith came into the Church as sicknesse doth into the body, and ruine to a house; which appeareth not by and by, [Page 371] at the first, but then when it is ripened: for the children of God abiding still in the communion of the Romane Church (which they did, not by allowing the materiall corruptions in faith whereinto she fell, but by embracing that truth and good which she yet retained, and wanting meanes to reforme what was amisse) the chāges which successiuely she made in the faith, were not so easily discouered, by reason there was yet no no­table separation, which is the onely and most visible resistance that can be made. I say, Gods children in all ages preser­ued themselues from consenting to the changes that fell out in the substance of faith, but they did not alwayes abandon the communion of the Romane Church, which made the change: first, because she changed not in an instant, but by degrees; and so consequently still held many good things wherewith they communicated. Next, because the tyranny of Rome suppressed them, so that they could not manifest abroade to the world their mislike, whereby it might come to vs; but by force and violence were constrained to deuoure their owne sorow in the society of their aduersaries. The want of which departure from the Church of Rome, giueth great colour to her innouations. When Arius and Nestorius, and such like hereticks arose, they violently and suddenly brake out of the Church, and forsooke all communion: and when Mahomet came from without, he visibly assaulted the whole Church: this their sudden violence and separation, made them easily knowne to all the world: but the Papacie breeding as a gangrene in the Church within, and corrupting the pure doctrine but by little and little, was not so easily marked and discerned, that it could so solemnly be resi­sted and registred, till it were ripened, and Gods true Church mingled therewith, had meanes to discouer it. So we reade inMat. 13.25. the parable of our Sauiour, how the tares were sowne among the wheate: but who the man was that sew them, and when, did not appeare. The partie, whosoeuer he were, did it when the labourers were asleepe, and so went his way: the tares he left behind him, but himself was not seene: and when the husband­man was told of it, he stood not disputing the matter as the Ie­suite doth here, with quo tempore? quo Pontifice? qua via? qua vi? [Page 372] quibus incrementis? Were the workmen all asleepe? were they all so cold and negligent? For by this argument the tares might haue bin proued to be good corne: but it was sufficient for him to espie them when he came into the field, and to discerne them from the wheate, and to giue charge to his seruants, that they should not bind them vp therwith. And thus came the change of religion into the church of Rome as these tares were sowne in the husbandmans field.

7 Thus I haue sufficiently shewed, that forsomuch as we finde the Romish faith to be against the Scriptures, we haue iustly condemned it as heresie against the Catholicke faith; though we were not able to note any time when it began, or person that first deliuered it, or people that resisted it. But we haue another issue with our aduersaries about the second pro­position: wherein the Iesuite, you see, with much confidence assumeth it, that there can be no proofe made of any time or persons wherein his Church altered the ancient faith. He bid­deth vs shew who brought in the profession of a new faith, and when the old failed? He asketh, at what time? vnder what Pope? what rumors, what lamentations did it breed? what resistance was made against it? what historiographer writ it? did none oppose them­selues? and so concludeth, that no mention being made in any sto­rie, that such an alteration was, it is sure there was no such at all. In which words, containing the summe of all that remaineth in this section, he requireth vs to shew two points: first, when the Church of Rome changed her religion, and who they were therein that brought in a new faith. Next, what resistance was made against her when she did so. Wherein I am resolued the Iesuite speaketh against his owne knowledge, onely to set a good face on the matter. For is it possible he should be so igno­rant as to imagine these demaunds cannot be satisfied? Such as he is may speake boldly and peremptorily, but they that trust them wil be deceiued; as I wil plainly shew in the two next digressions, wherein I will out of sufficient records make direct proofe; first, that the beginning of many principall points of the Romish faith may be shewed, both concerning the time and the persons that began them. Secondly, that in all ages the [Page 373] corruptions of that Church haue bene resisted as they came in. The shewing of which two points will fully answer all that is contained in this section.

Digression. 51. Naming seuen points of the Popish religion, with the time when, and maner how they gate into the Church: thereby to shew, that there is sufficient record to detect the noueltie of the present Romane faith.

8 This point in the matter of PARDONS is so cleare, that it cannot be denied: for the most learned Papists that are, ac­knowledge the vse of them to be come very lately into the Church. Which being so, it must necessarily be granted, there is some thing altered and begun among them since the Apo­stles time. Durand4. d. 20. q. 3. saith, There are few things to be affirmed for certaintie concerning Pardons: because the Scripture speaketh not expresly of them, and the Saints, Ambrose, Hilary, Austin, Ierome, speake not of them at all. CaietanTract. de In­dulg. c. 1. saith, there can no certaintie be found touching the beginning of Pardons: there is no authoritie of the Scripture, or ancient fathers, Greek or Latin, that bringeth it to our knowledge. AlphonsusHaeres. verbo Indulgen. saith, Their vse seemeth to haue come but lately into the Church. And Henriquez the IesuiteSum. moral. l. 7. c. 3. Scol. saith, There be certaine late Diuines which affirme, it is no rashnesse if a man say, the vse and practise of Indulgences is not from the Apo­stles times. If there be no mention of them in the Scriptures, nor Fathers, nor in the ancient Church, how can it be shifted off, but they had a late beginning, and so are not Catholicke?

9 The beginning of THE POPES SVPREMACIE vsur­ped ouer other Bishops, was in Boniface the third. For Fr. Dua­renus a PapistDe sacris eccl benefic. l. 1. c. 10. writeth, that with great ado he obtained of Phocas that he might be made the vniuersall and oecumenical Bishop: which authoritie (saith he) his successors haue wonderfully enlarged: whereas in the beginning, asRespons. de priuileg. patriar charum. in iure Graecoroman. tom. 1. Balsamon a Greeke writer wit­nesseth, the fiue Patriarks were of equall honor, and stood all in steed of one head ouer the whole bodie of the vniuersall Church. The beginning of his supremacie ouer Councels, was of late, since [Page 374] the Councels ofSess. 4. & 5. Constance andSess. 2 & 18. Basil; decreed within these hundred yeares, in the Councell ofSess. 11. Lateran by a few Italian Bishops: whereas in the ancient Church it was otherwise. For Cedrenus a Greeke historiographerAnnal. p. 361. [...]. writeth, that the oecume­nicall or generall Councels were so called, for that by the commaund of the Emperour, the chiefe Bishops throughout the Romane Empire were assembled. AndConcord. l. 2. c. 25. Cusanus a late Cardinall of the Church of Rome, saith, how all the eight generall Councels were gathe­red by the Emperour. The beginning of his supremacie clai­med ouer Princes, was but of late. For Sigebert mentioning the Popes proceeding against Henry the Emperour, about 300. yeares since,Chron. ann. 1088. pag. 129. Idem Auentin. annal. Boio. l. 5. pag. 470. saith, Be it spoken with the leaue of all good men, this noueltie, that I say not heresie, had not as yet sprung vp in the world, that Gods Priests should teach the people, that they owe no subiection to euil Princes: and though they haue sworne alleageance to him, yet they owe him no fidelitie, neither shall be counted per­iured which thinke against the King: yea he that obeyeth him shall be counted for excommunicate; and he that doth against the King, shall be absolued from the guilt of iniustice and periury. In which words we see how a Frier of their owne, 300. yeares since, cal­leth that noueltie and heresie that now is cherished among our aduersaries, and maintained for a peece of the Catholick faith; and the Iesuite possible calleth Campian a glorious Martyr, be­cause he was tied vp for the practise thereof. For it is well e­nough knowne, that neither he nor any other Priest were euer executed in the Queenes time, but onely for publishing and practising that which here you see Sigebert calleth Noueltie. Besides, the Popes clawbacks (is it because they are beggerly both in wealth and learning? as Fr. VictoriaRelect. 1. de potest. eccles. pag. 39. noteth of them) now adayes publish in print,Carer. potest. Rom. Pont. l 2. c. 9. pag 131. that the power Imperiall dependeth vpon the Popes authoritie, and is subordinate to it: and that the Pope hath power to remoue, reuoke, correct, and punish Kings: whose secular gouernment is not meerly necessary or expedient, but when the Church cannot: and this (they say) is to be holden with the right faith, as the naturall, morall and diuine law of God. This is a peece of the present faith of the Church of Rome, the exe­cution and practise whereof affoordeth her such store of Mar­tyrs [Page 375] in euery kingdome. But that you may see how vainly they brag of their vncontrolled antiquitie, marke what Waldensis hath left written, almost three hundred yeares ago: heTom. 1. p. 196. lib. 2. art. 3. c. 78. saith, The regall power of Princes, is not by our mother the Church, vsed to be set behind the priestly power, as if it were nothing of it selfe, but sprang from it, and were the second after it. They erre (he saith) that affirme, the roote of earthly power hangeth so much on the Pope, that by his commission the execution of the same is deriued to the Prince. Thus he writeth in that booke which he calleth the DOCTRINE OF THE ANCIENT FAITH, that we might see the Church of Rome holdeth some things, which in the records of her owne Court are noted for Nouelties, and late incrochments against the ancient faith.

10 The first restraint that euer was made of Priests mar­riage, was by Siritius the Bishop of Rome, 380. yeares after Christ. For before that time it was beleeued and practised, that Priests might haue wiues as all other men, and Siritius was the first that euer forbad it. The first part of this which I say, that before his time maried men exercised the ministerie, is proued before Digress. 49. num. 4. and is further proued by the confession of our aduersaries themselues. For AlphonsusAduers. haeres. verb. Sacerdot. haeres. 4. wri­teth, that in the Primitiue Church it was obserued, that he which was maried might be promoted to priesthood, though it were not re­quired of him that he should first be maried. And he addeth, that this custome preuailed till the times of the Nicene Councell. The second part, that Siritius was the first that forbad maried Priests, appeareth, first by the decree it selfe, extant inD. 82. plurim. the Ca­non law, next by the confession of our aduersaries. ForInuen. l. 5. c. 4. Poly­dore affirmeth it, and the Glosse vpon theD. 84. Cum in praeterito. Glos. §. Qui sacramē. Canon law saith, Siritius brought in the continencie of Priests and Deacons, yea some affirme, that of old, before the time of Siritius, Priests might contract mariage. Index Expur. pag. 308. nu. 26. This Glosse, Pius Quintus, the late Pope, hath commanded to be wiped out, because it is cleare against the Papacie: but NauclerusTom. 2. gene­rat. 13. pag. 537. saith in effect as much, that Si­ritius commanded Deacons to be continent. And ClictoueusDe continen. sacerdot. c. 4. Quem refert [...] Bellar. & Greg. Valent. wri­teth, that it is a commaundement of the Church, first brought in by Siritius, that maried men should not be ordained Priests, [Page 376] vnlesse from that time forward they would containe. Here he confesseth, that Siritius brought in thatGreg. Valent. to. 4. d. 9. q. 5. p. 5. § 1. p. 1571. a. which the Iesuites thinke to be the chiefest thing, whereunto the law of single life bindeth. Thus Siritius began the matter, but yet (Inuen. l. 5. c. 4. saith Poly­dore) it could neuer be effected, that their mariage should be taken away till Gregorie the seuenth came to be Pope, in the yeare 1074. The which thing when he attempted in Germanie, asSigeb. anno 1074. Lambert pag. 201 & 207. Auentin. annal. l. 5 Naucler. vol. 2. generat. 36. Baron. an. 1074. n. 37. Sigon. reg Ital. l. 9. anno 1074. the stories with one consent record, he was resisted, as one that brought in a new custome, neuer receiued before. Auentine wri­teth,Pag. 448. that in those dayes Priests had wiues openly as other men had, and begat children, their wiues being called by a seemly name, Presbyterissae. Pag. 460. And when the Pope forbad them mariage, this, to many Bishops and other learned and good men, seemed a new do­ctrine and a pestilent heresie as euer troubled any Christian king­dome. And he saith, the Bishops of Italy, Germany and France met together, and for this cause decreed, that he had done against Christian pietie, and deposed him, for that, among diuers other things, he diuorced men and their wiues, denying such as had their lawfull wiues, to be Priests, when yet in the meane time he admit­ted to the altars whoremongers, adulterers, and incestuous persons. Let any man iudge if it had bene possible the Bishops and Cleargie of Italy, France and Germanie should thus bitterly haue censured and withstood this doctrine of Hildebrand, if the Church had receiued it alwayes before?

11 The Images of the Trinitie,Posse [...]in. bib­lioth. l. 8. c. 16. Vasq. adorat. l. 2 disp. 3. c. 3. Bel­lar. c. 8. which the Church of Rome now vseth and adoreth, came not in of seuen hundred yeares after Christ. ForCan. 82. Car­ranz ibi. the sixt generall Councell, holden anno 687. forbiddeth the making of the holy Ghost in the likenesse of a Doue: andApud Baron. an. 726. pag. 87. Gregorie the second, liuing anno 726. in an Epistle to Leo Isauricus, writeth, that in his time they vsed not to paint or represent God the Father. Vpon which words Baronius hath noted in the margent, that AFTER­WARDS the custome grew to paint God the Father, and the holy Ghost, in the Church. If it grew afterwards, then it was not vsed at the first.

12 So likewise the beginning of all image worship was in the second Nicen Councell: forAct. 7. Zonar. tom. 3. pag. 95. Geo. Cedren. Compen. p. 387 that decreed it. Whereas but [Page 377] a little before, when Serenus a Bishop in France, in detestation thereof, had cast out of a Church, and broken certaine images, Gregory the Bishop of RomeLib 7. Ep. 109 wrote vnto him: The zeale which you had that nothing made with hands should be worshipped, we commend, but we are of mind that you should not haue broken those images: for painting is therefore vsed in Churches, that they which are vnlearned might by sight reade vpon the wals that which in bookes they cannot. Your brotherhood should therefore haue spa­red the breaking of them, and yet withall haue kept the people from worshipping them; that such as are simple might haue had meanes whereby to come to the knowledge of the story, and yet the people not sinne in worshipping the picture. Which words shew, that howso­euer he fauoured the historicall vse of images (which we deny not to haue bene brought into the Church before his time) yet he condemned all worship of them, as sinne; which he could not haue done, if the Church had beleeued the contrary. And the proceeding of the Councell of Frankford against the Ni­cen, immediatly after it was done, with the mislike that most men, then liuing, had thereof, and the generall grudge of all the Christian world against it, sheweth this to be true that I say.Opus illustriss Caroli magni, &c. An. 1549. The booke of Charles the great,Bell. de imag. c. 14. Baron. an. 794. nu. 31. containing the acts of the Councell of Frankford, and confuting that of Nice, is extant. And as soone as the decree of the Nicen Councell came a­broade and was knowne, the faithfull refused it, and spake a­gainst it, as against a new conceit neuer heard of before:Houeden. cō ­tinuat. Bedae ann. 792. a good Historiographer writeth, that Charles the king of France sent ouer into England a booke, containing the acts of a Synode (he meaneth the second Nicen Councell) directed to him from Cō ­stantinople; wherein, out alas for griefe, many things are found in­conuenient, and contrary to the true faith. Specially because, by the vniforme consent almost of all the Easterne Bishops, no lesse then three hunndred, or more, it is confirmed, that images should be ado­red. Which thing Gods Church altogether detesteth. Against which booke Albinus wrote an Epistle, maruellously confirmed by the authority of the Scriptures; and, together with the booke offered it to the king of France, in the name of our Bishops and Nobles. The Bishop of Rhemes liuing at the same time,Refert Alan. Cope. dial. 4. c. 18. p. 564. writeth thus: In the [Page 678] time of the Emperour Charles, by the commandement of the Apo­stolicke sea there was a generall Councell celebrated, the said Em­perour calling it, wherein, according to the path way of the Scrip­tures and tradition of our ancestors, that false Synode of the Greeks was destroid and wholly abrogated. And the Bishop of Orleance, at the same time likewise,Ionas de cult imag. lib. 1. writeth, that the images of Saints, and stories of diuine things may be painted in the Church, not to be worshipped, but to be an ornament, and to bring into the minds of simple people, things done and past. But, saith he, to adore the crea­ture, or to giue it any portion of diuine honour, we count a vile wic­kednesse, and detest the doer of such a wickednesse, and with open mouth we proclaime him worthy to be accursed. Would so great Peers of the Church, and that so vniuersally, haue thus bitterly taxed the Nicen Councell, if it had not brought in and be­gunne a new doctrine? Did the Christian world thus exclaime when nothing was altered? Wey their words well, and you will not thinke it.

13 The doctrine touching the merit of workes, was be­gun lately by the Schoolemen, for WaldensisSacramental. tit. 1. cap. 7. p. 30 saith, it is Pe­lagianisme, and chargeth them to haue inuented the termes of condignitie, and congruitie, thereby to vtter it. And it may easily be knowne to be to by this, that the said Schoolemen agree no better in it. For it were not possible they should be so contrary one to another therein, if it had bene a Catholicke truth recei­ued from the beginning without alteration.

14 The Masse began not all at once, but by degrees. For the Latin language came not in where the people vnderstood it not, till the time of Gregory, six hundred yeares after Christ, asDeclarat. ad censur. theol. Paris. p. 153. Erasmus affirmeth: the Church, in former times, vsing the Seruice in the vulgar tong. The transubstantiation, now belee­ued to be therin, is acknowledged by Scotus and Biel, to be no elder then the Councell of Lateran. For soTom. 3. d 50 s [...]ct. 1. p. 628. c. Suarez the Iesuite reporteth of thē: which report our aduersaries are boūd to cre­dit, coming from the mouth of so great a man of their own side. The sacrifice conceited to be made therin, in the iudgement of diuers learned Papists, was not done by Christ. ForInstit. moral. l. 1 [...]. c. 8. Azorius the Iesuite writeth, that some Catholickes deny that Christ offered vp [Page 379] himselfe vnder the forme of bread and wine, in his last Supper. The which is true indeed, and thence it followeth that the opinion of such a sacrifice is not founded on Christs deed, but vpon some later inuention since him. And it is very plaine, that Tho­mas of Aquin three hundred yeares since knew it not. ForQu. 83. art. 1. dis­puting how Christ is sacrificed in the Eucharist, he answe­reth, that he is said so to be in two respects. First, because the mi­nistration of the sacrament is an image representing the passion of Christ, which is his true immolation: and images vse to be called by the names of those things wherof they are images. Secōdly, in respect of the effect of his passion, because by the sacrament we are made partakers of the fruit of his passion: and, saith he, as concerning this secōd maner, it is proper to this sacramēt, that Christ is immolated, or sacrificed therein. These reasons of his, shew that he knew no such kind of sacrifice as the Church of Rome now defendeth, because the celebration of the Eucharist being, in his opinion, but an image of the true sacrifice of Christ, he could think it to be no true sacrifice vniuocally so called, but onely by externall relatiō. And saying again, that Christ is sacrificed therin, by rea­son we are made partakers of the fruit of his passion, he sheweth clearly he knew no reall sacrifice, because we are made parta­kers of that euen in Baptisme also, where no mā imagins Christ to be sacrificed. They that are acquainted with Thomas ma­ner of writing, wil soon perceiue, that had he know nor belee­ued such a sacrifice in the Masse as is now conceited, he would haue vttered it in other more effectuall termes, and expressed it as fully as the Iesuites haue done since him. And touching the outward forme of the Masse, I need say no more then Cusanus the Cardinall hath confessed.Ep 7. p. 857. He saith, The Apostles made the sacrament of the Eucharist by saying the Pater noster, as Saint Gregory affirmeth: and that diuers formes were vsed before one Scolasticus came, who composed that which at this day our Church vseth. The which also is diuers according to the diuersitie of places. But we which liue vnder the Church of Rome haue receiued the order of the Masse from the Bishops of Rome themselues, who successiuely haue added thereunto, one after another, and so it com­meth to be a perfect Seruice or liturgie. This confession is enough [Page 380] to shew when many substantiall points were brought, against former antiquitie, into the Masse. For at this day the Liturgie and rites thereof containe many substantiall errors, inuoca­tion of the dead, commemoration, and intercession for soules in Purgatorie, adoration, crossing, &c. all which by this con­fession must necessarily be granted, to haue bene added succes­siuely since the Apostles time.

15 I am weary of collecting these particulars, albeit the like may be done in many more. And therefore I will shew one way whereby any point of Papistry whatsoeuer may be mani­festly shewed to be an alteration from that which was first holden by the true Church, though the particular circumstan­ces of the change cannot be named: and that is the vncertainty and contradictions among our aduersaries touching the same, and the holding of it at one time in a farre other manner then they do at another: the which is a strong euidence to shew that it is but the inuention of mans wit; for were it the old Catho­licke truth without alteration, they could neither remoue, nor contradict it among themselues no more then they do the do­ctrine of the Trinitie, or incarnation. Hereof I will set downe onely two examples, that our aduersaries may see their turpi­tude, and yong students in the controuersies may be admoni­shed what to obserue in reading the bookes of Papists, both old and new.

16 Touching the worship of images, the Church of Rome at this day, vseth it, teaching that all images must be adored; but the images of God and of Christ, in a speciall maner, with the same worship wherewith we honour God himselfe, which is diuine honour. And this,Azo. instit. l. 9 c 6 the Iesuites say, is the constant opi­nion of all their Diuines: yeaSess 25. Azo [...] supra. Suat. co [...]. [...]p. 54. sect. 4. the Councell of Trent hath so de­creed it. But marke how long it was before this opinion was ripe, and what vncertaintie there is among themselues tou­ching it. For first, there was a time when the Church had no images at all, as I haue shewed, Digress. 49. nu. 5. then, in pro­cesse of time, through the faction of priuate men, they gat in, against the minds and good liking of the godly, as appeareth manifestly by the 36. Canon of the Elibertin Councell, and [Page 381] the fact of Epiphanius. And when they began thus to be let in, yet was it onely for an historical vse, and to adorne their Chur­ches, no worship at all being at the first allowed them, more then we allow the pictures that are in the glasse windowes of our Churches this day in England. This is proued by the re­cords of those times conuincing our very aduersaries. For Cas­sander, perswaded by a discourse of Saint Austins,Consult. concludeth thereupon, that there were no images in all the Churches of his diocesse. And PolydoreInuent. l. 6. c. [...]3. writeth, that by the testimony of Hierome it appeareth how in a manner all the ancient holy fathers condem­ned the worship of images, for feare of idolatry. Index. expur Belg. in Polyd. Vergil. The which words the Papists, in the later editions of his booke, haue blotted out. And ErasmusCateches. saith, that by the testimony of sound and ap­proued stories, it is cleare, that till Hieromes time, such as were of sound religion would endure no image, either painted, or grauen, to be set vp in Churches, no not the Image of Christ himselfe. And to put this that I say out of controuersie, our aduersaries are not a­ble to bring one testimony out of all antiquitie, whereby it may be conuinced that the images of God, or Christ, or any Saint, were carued in statues, and set vp in the Churches to be adored and offered vnto, as now they are. They may shew cer­taine pictures and paintings in wals and windowes for other purposes; and they may muster vp the fables of Christs and his mothers picture made by Saint Luke, the image that Christ sent to Abgarus, the image erected by the woman of Syrophae­nissa, the image made by Nicodemus, and such like which are either vntrue or impertinent: but one solid authoritie cannot be giuen against that which I haue said: our aduersaries haue long searched to finde it, and haue wearied themselues with contending about it, but whatsoeuer they bring proueth no­thing when it cometh to the scanning. Afterward, in the second Nicen Councell, by a faction of vnlearned and simple persons conspiring together, at the suggestion of a gracelesse Empresse, and vpon silly grounds, a decree passed to worship them: the which notwithstanding was refused as impious, by the Bishops of England, France, and Germany, in the Councell of Frank­ford, which was a generall and full Councell,Abb. Vrsperg. an. 793. p. 1 [...]7. consisting of ma­ny [Page 382] Bishops out of all the Prouinces of the Empire, Rhegnio. an. 794 p. 30. and the Popes owne Legates, if any would deny it to be a lawfull generall Councel. Yea this worship thus decreed was not allowed long after, nor is not to this day, by many great and skilfull Papists, for among the Schoolemen and later diuines of the Church of Rome, there beHo [...]k Sect. 137. [...]. in Sap. Dura. 3. d. 9. q. 2. Alex. 3. q. 30. art. 3. Mirand. apoloog qu. 3. Alphons. Haeres. verb. Adoratio. haer. 2. Concil. Mo­g [...]nt. an. 1549. sub Sebast. c. 41 & 42. diuers that say, No worship at all is due to an image, neither is it lawfull to worship it. But for so much as by the Image of Christ we are stirred vp to ado [...]e Christ, and before it make our adoration to him, therefore we are said to adore the i­mage. And yetAct. 4. & 7. the worship, allowed by that Councell, was far short of that which the Church of Rome now giueth. For it was not that which is called Latria, diuine honor, but the lesser worship consisting in the externall reuerence, and being infe­rior to that which is giuen to the samplar. AndGabr. 3. d. 9 q. vnica. concl. 7. & lect. in Can. 49. R. Aquil. 3. d 9. Petes. tract. de imag. p. 228. Catharin. o­pusc. de cult. imag. de Con­secr. d. 3. Vene­rabiles. gl. §. Cultu. Sand. imag. c. 17. many of the Schoolemen and others goe no further. Till at the last, in the daies of Thomas AquinasTho part. 3. q. 25. art. 3. & ibi Caiet. Suar. Grego. valent. the conceit waxed bigger, and grew to that which it now is, that the crucifix, and image of Christ, must be adored with the same honour that himselfe is, yea that honour staieth in the very image. And by this one example the reader may perceiue how the seuerall articles of Papistrie haue increased by degrees, and how they haue bene held at one time otherwise then at another, the learned of that Church alway remouing them, that it is vnpossible they should be certaine what to hold.

17 Another example shall be touching originall sin. For our first parents Adā & Eue, hauing sinned against God, left the effect of that their sinne in all mankinde, their posteritie; wher­by they are born the childrē of wrath, as the Apostle testifieth, Eph. 2.3. This effect we call originall sinne, and our aduersa­ries, at this day, define it to be no more butBell. de amiss. gra. l. 5. c. 17. Andrad. Ortho. expl. l. 3. p. 217. the want of ori­ginall iustice, and a certaine crookednesse of the will where­in he is borne, which maketh him odious to God by nature: exempting the concupiscence and corruption of nature that remaineth in the regenerate, and all that are baptized, as if it were no part of this, or any sin. Which is but a late deuice set abroach to maintaine the perfection and merit of our workes. For the Maister of Sentences, in his time,L. 2. d. 30. §. Nunc superest. & inde. held it to be our [Page 383] naturall concupiscence; expounding this concupiscence to be a qualitie in the soule, arising from our flesh, propagated to vs from our parents, and stirring vs vp to sinne. Thus according to the truth (wherein the Iesuits now refuse him) teaching originall sinne to be a habit distinguished from the naturall faculties of the soule, and coming into them through the fall of Adam, and there dwelling positiuely as a corrupt quality. This opinion hadAl [...]i [...]ou. l. 2. tract. 2 [...] c 2. Greg. Arim 2. q. 30 art. 2. Hen. Gandau. quodl. 2. q. 11. diuers partakers: and Ariminensis, that himselfe held it, saith, many both of his time and of old, fauoured it. Whereby it appeareth that the moderne opinion of our aduersaries was not the Catholicke receiued doctrine of that time. And be­cause then they were not so confident in their opinions as now they are, there were othersome that held originall sinne to be nothing else but the sinne of Adam deriued to vs by the effects, whereby we are made culpable, by bearing the imputation of that which he did. The which opinion is defectiue onely in this, that it restraineth the sinne to that which is but one part thereof. For it consisteth in this and more. Yet it was holden in Lom­bards time, as himselfe reporteth, and since, byPigh contr. 1. p. 32 Catharin. de casu hom. & peccat. orig. p. 182 no small men in the Church of Rome: and Occham so liked it, that he2. qu. vlt. v. pro­fesseth he would hold it, but for the reuerence of some holy men, which seeme to say, that originall sinne is the want of that iustice which should be in vs. And Catharinus saith, that hauing confer­red it with many men exactly learned, and good Catholickes, they liked it exceedingly. Whereby we may see the present opinion, offered vs at this day by the Iesuites, is not so vniuersall as they say it is, when the former ages so litle fauoured it; and if Catha­rinus say true, the very age now running may also be iealous of it for any thing we know, and remoue it againe, when the maisters of their Schooles please, as they formerly haue done.

Digression. 52. Shewing that the present religion of the Romane Church was obserued and resisted in all ages, as it came in and increased: naming withall, the Persons that made the resi­stance; and the Points wherein; and the Time when; from fiftie yeares to fiftie, throughout all ages since Christ: compendiously obserued out of history, for the satisfying of their error that so [Page 380] [...] [Page 381] [...] [Page 382] [...] [Page 383] [...] [Page 384] much conceit the antiquitie of Papistry, and think it was neuer controlled till Luthers time.

18 Againe the Iesuite, with much rhetoricke and confi­dence, asketh, What voices, what stirres, what lamentations were heard when Rome brought in a new faith? Were all asleep? did none resist? no Bishop preach? no Doctor write against the alteration? none to suffer martyrdome? neuer a true hearted Christian to la­ment it? no Historiographer, neither Greeke nor Latin, farre nor neare, to make at least some obscure mention of such a matter in his commentaries? You see what a face he setteth on the matter, and yet all Histories confute him; for I neuer saw ancient hi­story Greeke or Latin (and yet I haue seene and read thoseCamp. rat. 7. Possen. bibliot. select. l 7. c. 23. which our aduersaries reckon vp for the best & most ancient) but it containeth some notable memory of alterations made in the Romane Church, obserued and lamented by some or other then liuing. For which cause our aduersaries, at this day haue taken exception against euery one of them, and charged each particular author either with falsifying the truth themselues, or with being falsified by others; which needed not if they con­tained nothing in disproofe of that which here the Iesuit hath boasted. Yea the Iesuite himselfe would lay this very imputa­tion vpon them, if he should be driuen to answer that which is produced out of them. And then the case would be altered, for he might say no more, was there no Historiographer t Greek or La­tin? but you should see he would answer in another tune, There are Historiographers, Greeke and Latin, farre and neare, that haue mentioned such a matter, but they are all liers. For Eusebius, Socrates, and Sozomen were all 3. of thē heretickes and liers. Nicephorus a lier. Benno full of impudent lies. Auentine a beastly lier. Marianus Scotus a manifest lier. Sigebert a lier for the whetstone, O the fraud, imposture, villany of that he hath written! And thus they will intertaine whatsoeuer is produced against them, as I haue noted Digression 47. nu. 12. and for the further manifestation of that I say, there is not one of seuen­teene histories, reckoned vp by Posseuin for the chiefe, but Caesar Baronius, in his late Annals, hath attainted him.

[Page 385]19 Againe, what need they make the matter so faire, and so insolently call vpon vs to shew who resisted them, when themselues haue destroied & corrupted many authors whereby it should be shewne? AuentineAnnal. Be [...]. l. 5. pag. 455. writeth of Pope Hildebrand, that for the cloaking of his ambition, he deuised fables, corrupted chronicles, razed out the things that were done, and adulterated the sacred oracles. Thus they make away the euidence, and then bid vs shew who resisted them. Let them restore vs the wri­tings of Wickliffe, Dantes, Ockam, Marsilius and others, out of their ashes, and Italian libraries, where they lie buried, and we will answer them. For in the Popes owne Library are bookes both Latin and Greeke, written against his primacie, as is testified byDial. 4. c. 19. Alan Cope; which is signe sufficient that the Papacie was resisted before Luther was borne: yea Bristo in the preface of his Motiues, writeth, that scarce any peece or article of the Roman faith, but by one or other first or last, it hath bene called in question.

20 This I will shew particularly in euery age, so far as the title of this Digression bindeth me, and the Iesuites demaund requireth: WAS THERE NONE THAT WOVLD SPEAKE AGAINST IT? NONE THAT NOTED IT? For in the first 600 yeares there was no substantiall or fundamentall innoua­tion receiued into the Church; the present Romane faith, tou­ching such points, being yet either vnhatched, or receiued by knowne hereticks: onely the mysterie of iniquitie, 2. Thess. 2.7. that began to worke in the Apostles time, increased by the heresie and ig­norance, and superstition of some that dayly corruptedEuseb. hist l. 3. c. 32. & l. 4. c. 22. Niceph. l. 4. c. 7. the truth. For the stories remember vs of a saying of Hegesippus, that the Church continued a virgin vndefiled, as long as the Apo­stles liued: but when that generation was passed, the conspiracie of wicked heresie, through the seducement of those which taught other doctrine, tooke beginning. But hereofAct. 20.28. Phil. 3.18. the Apostles gaue war­ning, euen with teares, and [...]. Basil. ep. 70. the ancient Fathers complained, that we may see the Papacie to haue bene resisted when it was yet in the Cockatrice egge.

21 After 600. yeares were expired, that the seuerall points 600 of the true faith began, one after another, to be more grosly corrupted and changed by the Church of Rome; in the first fif­tie, [Page 386] I nameAlphons. v. imago. Serenus the bishop of Marsils in France, who brake the Images that began to be set vp in his Diocesse. And Gre­gory the Bishop of Rome,L. 4. ep. 32.34.38.39. resisting the supremacie: andPlat. Bonif. 3. the whole Greeke Church complaining when Phocas had first conferred it on Boniface.

650 22 After 650. to 700, I name the sixt generall Councell,Sext. Syn. Can. 13. decreeing the mariage of Priests, against the Church of Rome labouring to restraine it,Carranz. in Can. 82. and forbidding to make the holy Ghost in the likenesse of a Doue.Concil. Bra­car. 3. c. 1. The Councell holden in Portugall, where the cup is appointed to be ministred to the people in the Sacrament, against the practise of some that vsed to dip the bread, and so giue it; which was one beginning of the halfe Communion.

700 23 After 700. to 750, I nameSynod. c. 138. Zon. tom. 3. pag. 84. the generall Councell of Constantinople, vnder Leo Isaurus, against Images:Illyric. catal. test. tom. 1. pag. 633. and Cle­mens, Scotus, and Adelbartus, who preached against the supre­macie, traditions, images, & in the defence of Priests mariage, also against Purgatory and Masses for the dead; and were ther­fore persecuted by Zachary the Pope: which is the reason why in some histories they are so hardly censured.

750 24 After 750. to 800, I nameZon. tom. 3. pag. 88. Synod. c. 141. the Councell of Constan­tinople vnder Constantinus Copronymus, andRhegino. chro. l. 2. of Franckford vnder Charles the great, against images: and the booke yet ex­tant that he caused to be made against the second Nicene Councell; with another set forth by Ludouicus his sonne, to the same effect: both which are to be seene at this day.

800 25 After 800. to 850, I name Ioannes Scotus, a great lear­ned man,Danae. resp. de Euchar. l. 1. c. 1. who resisting the reall presence, which in that time some priuate men began to set on foote, was therefore murde­red. The same time Bertram also writ against it, whose booke is extant. Tr [...]heiniusCatal. script. saith of him, that he was a man very skilfull in the Scriptures, exceedingly learned, and of a holy life. Ionas Aurel. de cult. imag. Claudius the Bishop of Towers in France, resisted Images, worship of Saints, and pilgrimage.Anast. vit. Pont. in Serg. 2. Lotharius the Emperour reduced the Pope to the obedience of the Empire, for which cause he sent three Archbishops, twentie Bishops, and diuers noble men to Rome, who disputed against him and confuted him.

[Page 387] 850 26 After 850. to 900, I name Volutianus a Bishop, that wrote to Nicolas the first, in the defence of Priests mariage.Ep. Nicol ad Michael. Michael the Emperour, and Phorius the Patriarke of Con­stantinople, resisting the Popes supremacie:Anast. in Ni­col 1. as also did the Bi­shop of Rauenna.

900 27 After 900. to 950, and so forward, such abuses were no­ted in the Church of Rome, thatFascic. temp. pag. 68. an ancient historie mentio­ning the same, complaineth, Alas, alas, Lord God, how is gold ob­scured, and the colour changed! What offences do we reade to haue happened about these times, euen in the holy Apostolicke seate, which hitherto with such zeale thou preseruedst! What contentions, emulations, sects, enuies, ambitions, intrusions, persecutions! O the worst time that euer was, wherein the holy failed, and truths are di­minished from the sonnes of men. To the same effectAn. 912. nu. 8. writeth Ba­ronius: What was then the face of the holy Romane Church? how filthy was it when potent and withall base whores bare all the sway at Rome? at whose lust seas were changed, Bishops were bestowed, and that which is horrible to heare, and not to be vttered, their lo­uers were thrust into Saint Peters chaire. In such times as these were, the Reader may easily thinke there was matter enough in the Romane Church that deserued resistance. AsOsbern. vit. S. Odonis. quem refert Fox. in Martyrol. pag. 1039. certaine of the English Clergie maintained the Sacrament to be onely a figure of the bodie and bloud of Christ, against the reall pre­sence then increasing.

950 28 After 950. to 1000, we haueSigon. Reg. Ital. l. 7. an 963. Otho the great, that de­posed Iohn the Pope, and assumed into his hands the nomina­ting and making of Popes hereafter; which was a manifest re­sistance made against the growth of the Primacie.Homil. Saxon Aelfr. Aelfricus the Archbishop of Canterbury, that preached and published his homilies against the reall presence coming in. And I nameRefert Baron. an. 992. nu. 22. Arnulphus, who in a Synode holden at Rhemes, noted the Pope to be Antichrist: O Rome (saith he) to be lamented, which to our ancestors yeeldedst shining lights of Fathers, in our time sen­dest monstrous darknes, which in the age to come shall be infamous. What, ô ye reuerend fathers, what (I say) thinke ye him to be, which sitteth thus in a loftie throne, in purple robes and glittering gold? Certainly if he be voide of charitie, lifted and puffed vp onely with [Page 388] knowledge, he is Antichrist, sitting in the temple of God, and shew­ing himselfe as if he were God: but if he want both charitie and knowledge, then is he an idol, and to seeke to him for answer, is to en­quire of the marble stones.

1000 29 After 1000. to 1050, I name Rodulfus Ardeus, prea­ching againstHomil. Do­minic. in Sept. & 18. Dominic. post Trin. ho. 1. merits, and18. Dom Trin. hom. 2. abilitie to keepe the law.His. l. 2. c. 4. quē refert Baron. Glaber Rodulphus, that wrote how the Bishop of Rome should haue nothing to do in another mans Diocesse; the which he also saith was the opinion of all the Prelates in France.Baron. an. 100 4. nu. 5. Leuthericus an Archbishop in France, denying the reall presence.

1050 30 After 1050. to 1100, I nameD. 31. omnino. Gl. Nicetas an Abbot, andAuent. annal. Bo [...]o. l. 5. the Bishops of Italy, France and Germanie resisting Hilde­brand, and deposing him, when he would restraine the Clergie from mariage.Sigeb chron. an. 1077. Henry the third, the Emperour, with his Coun­cell of Nobles and Bishops, holden at Wormes, withstood the Popes supremacy now vsurped, and iudged him to be deposed. And Sigebert a writer liuing at that time,Chron. an. 1088. noted the Popes ex­communicating of Princes, and absoluing their subiects from obedience, and calleth it noueltie and heresie. The same timeNaucler. vol. 2. gener. 36. Si­geb. an. 1051. Berengarius, in France, resisted the reall presence: and though the tyrannie of the Pope oppressed him,Refert Baron. an. 1079 nu. 2. yet many were still of his mind, De Sacram. c. 19 pag. 17. but they could not so easily be noted, saith Waldensis.Hildeb. Cenō. epitaph. Beren. apud Malmesb. l. 3. This Berengarius was reputed a good man and holy, though his enemies the Popes creatures, haue railed vpon him.

1100 31 After 1100. to 1150, I nameNaucle. vol. 2. gen. 37. pa. [...]07. Sigon reg. Ital. an. 11 11. l. 10. Henry the fift, the Empe­rour, who against Paschalis then being Pope, maintained his right of making Bishops, and other priuiledges that belonged to his ancestors, which now the Pope vsurpeth. I name Ber­nard, who though he were superstitious in some points, yet freely noted diuers corruptions then coming in, whereby we know they arose not without resistance. He is cleare againstEp. 174. ad Can Lugd. the feast of the Conception; wherby the conceit of the virgin Maries freedom from sin should be maintained: againstSe [...]. 1. de An­nunt. me­rits,Cant. ser. 22. & ep. 19 [...]. iustification by workes,De gr [...]t & lib arb. freewill,Cant. s [...]r. 5 [...]. keeping the law,Se [...]. 1. de [...]oe­na Dom. seuen sacraments, andEp. 107. vncertaintie of our saluation, andL. 2. consid ad Eugen. the Popes greatnesse in temporalties. The same time, saithIn Honorio 2. Platina, Ar­nulful a famous preacher was murdered at Rome by the Cleargie [Page 389] there, because he bitterly inueyed against their lust and wantonnesse, and reproued their pompe, and raking together of riches: hence it was that their hatred and anger was stirred vp, to the destruction of him that meant well. Chr. Massae. chro. l. 16. ann. 1124. The same time one preached in Antwerpe a­gainst the reall presence. And Honorius noted the bringing in of wafers into the Sacrament, the which thing (Cassand. Li­turgic. c. 27. pag 66. 68. saith Cassander) the author of the exposition of the Romane order took most grieuously, that the loaues of bread offered in certaine Churches for the vse of the sacrifice, after the custome of the ancient Church, should thus be brought from the forme of true bread to so slight and slender a form, after the likenesse of plates or peeces of mony: and (saith he) in con­tempt he calleth them Minutias num mulariarum oblatarum. scraps of offered plate, and ascribeth to them a lightnesse like an image or shadow, and thinketh them for their slendernesse vnworthy the name of bread: thus prosecuting them with more bitter words then these.

1150 32 After 1150. to 1200, I nameNaucler. vol. 2 pag. 83 [...]. gen. 39 the Emperour Frederick Barbarossa, forbidding appeales to Rome, and the coming of Legats from Rome into Germanie, and other trickes of the Popes pride. I name Lincolniensis, that noted the noueltie and heresie of Friers.Refert Wickl. in Trialog. l. 4. c. 26. 143. He said, the definition of a Frier was, a dead carkasse risen out of his graue, wrapped in a winding sheet, and car­ried among men by the diuell. I name the Waldenses, dispersed ouer al this part of the world, who in the most substantial points resisted the Papacy to the shedding of their bloud.Naucler. vol. 2 gen. 47. p. 1033. Hosiand. Cent. 12. c. 5. Their opi­nions were these, among some errorsIo. Marian. Hisp. de reb. Hisp. l. 12. c. 1. that are falsly imposed vpon them: that the Pope is no greater then another Bishop: that there is no Purgatory: that it is in vaine to pray for the dead: that Masses for the dead were the inuention of couetous Priests: that Images should be abolished, and the hallowing of water and other creatures: that the word of God should be freely preached to al men: that Friers shrift, and the vse of oile in Baptisme, were the inuenti­ons of men. They contemned the Masse, and all that belongeth to it, and prayer to Saints, and Canonicall houres, and thought a man might worke any day except the Lords. They misliked fasting dayes and distinction of meates, and the single life of votaries. They defen­ded the reading of the Scripture by the Laitie, and receiued it as the iudge of controuersies, and thought there were but two sacraments, [Page 390] as we do: and that the Communion should be ministred in both kinds to the people: and that Rome was Babylon, and the Pope had no right to the supremacie.

1200 33 After 1200. to 1250, I name Almaricus a Doctor of Pa­ris,Cario. chron. an. 1202. that was burned for withstanding altars, images, inuoca­tion of Saints, and Transubstantiation.Math. Paris. Robert the Bishop of Lincolne, that withstood the Popes proceedings in England. Ioachim AbbasRog. Houed. an. 1190. said, Antichrist was borne in Rome, and should sit in the Apostolicke sea.Auent. annal. Boi. l. 7. pa. 535. Frederick the second, as his ancestors had done before him, resisted the Popes vsurped su­premacie.Magd. Cent. 13. c. 5. Hosiand Cent. 13. c. 10. lib. 1. Arnoldus Villanouanus spake against the Friers, and the sacrifice of the Masse, and Papall decrees. Euerardus an Archbishop in Germanie, in an assembly of Bishops at Regen­spurge,Auent. l. 7. pag. 546. spake thus of the Pope: Hildebrand, vnder colour of re­ligion, layed the foundations of the kingdome of Antichrist. He was the first that began this mischieuous warre, which his successors haue continued to this day. These Priests of Babylon will raigne a­lone, they can beare no equall, they will neuer rest till they haue tram­pled all things vnder their feete, and sit in the temple of God, and be exalted aboue euery thing that is worshipped. He which is the ser­uant of seruants, coueteth to be the Lord of Lords, as if he were God: his brethrens counsell, yea the counsell of his master he despiseth. He speaketh great things as if he were God. In his brest he casteth new deuices, whereby to raise a kingdome to himself. He changeth lawes, and confirmeth his owne: he defileth, plucketh downe, spoileth, decei­ueth, murdereth: thus doth that child of perdition (whom they vse to call Antichrist) in whose forehead is written the name of blasphe­mie, I am God, I cannot erre; he sitteth in the temple of God, and beareth rule farre and neare.

1250 34 After 1250. to 1300, I nameMagd. Cent. 13. c. 5. Gulielmus de S. Amore. withstanding the Friers and their abuses.Crantz. Me­trop. l. 8. c. 16. Refert Illyr. Catal. The Preachers in Sweden that publickly taught, the Pope and his Bishops to be heretickes.Panor. de Iu­dicijs. c. Nouit ille. Naucler. vol. 2. gen. 45. Dantes the Florentine wrote in a booke, that the Empire descended not from the Pope; for the which cause, af­ter his death they condemned him of heresie. About the same time also liued Gulielmus Altisiodorensis an auncient school­man, in whose Summes are found many things confuted, that [Page 391] then were coming in, and maintained by others; the which be­cause I haue partly obserued throughout this my answer, by alledging him against the Iesuite, I will not now stand to pro­duce.

1300 35 After 1300. to 1350, I name Marsilius Patauinus, that writ against the Popes supremacie:Defensor pa­cis. in which booke is to be seene the confutation of all such reasons as were made to proue him the head of the Church. I name Occham the school-man,Beside his owne workes see Sleid. com­ment. l. 2. Auent annal. l. 7. p. 628 Naucl. vol. 2. gen. 45. p. 1003. who exceeding vehemently writ against the Popes authoritie ouer Kings (a great article of the Romane faith this day in En­gland) and Councels:Trithem. de Scriptor. he told the Emperour, that if he would de­fend him with the sword, he again would defend him with the word. And as he resisted the Primacie, so did he confute many errors now holden by the Church of Rome, and confirmeth that which is our faith in not a few points, as may be seene in his booke vpon the Sentences. I name Gregorius Ariminensis, who in his booke vpon the Sentences hath diligently confu­ted that which is now holden by the church of Rome touching Predestination, Originall sinne, Freewill, the merit of workes, and other matters.Illyr. catal. tom. 2. pag. 797. The same time the Vniuersitie of Paris con­demned the Popes pardons.

1350 36 After 1350. to 1400, I name Aluarus Pelagius, who wrote a bookeDe Planctu ecclesiae. of the lamentation of the Church, wherein he reproueth diuers abuses of his time.Fox acts and mon. pag. 38 [...]. And Mountziger, who in the Vniuersitie of Vlms, openly disputed against Transub­stantiation, and adoration of the Sacrament. I name Michael Cesenas,Illyr. catal. tom. 2. who said, the Pope was Antichrist, and Rome Ba­bylon, and held there were two Churches; one of the wicked, wherein the Pope raigned, which was a florishing Church; the other of the godly, an afflicted Church: and he complained that the truth was almost extinguished. The same time also li­ued Iohn Wickliffe, and infinite more with him in England, whom in that time they called Lolards, resisting Papistry to the shedding of their bloud.

1400 37 After 1400. to 1450, I name againe the Lolards in En­gland, as Puruey, Badby, Thorp, Browne, Beuerly, and the rest that were persecuted at that time. I name Chaucer, who ex­presly [Page 392] Plowmans tale. writ, the Pope and his Clergie to be Antichrist. The same time Nilus wrote his booke against Purgatory and the Popes supremacie: and Iohn Hus, Ierome of Prage, and the Churches in Bohemia notoriously resisted the Papacie.Naucler. vol. 2 gen. 47. p. 1033. Their doctrine was the same with that of the Waldenses.

1450 38 After 1450. to 1500, I name Sauonarola the Floren­tine,Bucholch. chronol. Nau­cler vol. 2. gen. 51. Illyr. catal. tom. 2. p. 890. who preached that the time was come wherein God would renew his Church, that the Church needed reformation; he affirmed that the Pope taught not the doctrine of Christ, he maintained the communion vnder both kinds, and held a­gainst traditions, iustification by workes, and the Popes supre­macie. The same time Wesselus Groningensis, and Ioannes de Vesalia were famous for holding against merits, freewill, tra­ditions, pardons, shrift, fasting dayes, pilgrimages, extreme vn­ction, confirmation, and the primacie. In England also and Bo­hemia liued those which followed the doctrine of Wickliffe and Hus, continuing the same till Luther.

1500 39 And when 1500. yeares were expired, arose Luther, Zuinglius, Tindall, and diuers others, whom God raised vp to call his people out of Babylon, who you see were not the first that misliked the Papacie, many in all ages grudging at it be­fore them: and the reformation which they brought in, was wished for and desired long before.

40 And touching the catalogue that I haue set downe, I warne the Reader of two things:Note. first, that I haue not set downe all, either that liued or are recorded in the seuerall ages nomi­nated; but onely some few for example, to answer the Iesuites demaund: by which few you may easily gather there were ma­ny more, when so learned men neuer vse to want partakers, howsoeuer the tyrannie and oppression of their aduerse part may keepe them vnder. Next, my meaning is not to iustifie e­uery one that I haue named to haue bene free from error, and a ful Protestant in euery point, (though many were so in euery point fundamentall) but onely to shew that the Papacie in all ages was resisted as it came forward, which the Iesuite denieth. If it be replied, that these persons were hereticks condemned by the Church; I answer, first the Iesuite biddeth vs name, who [Page 393] resisted Rome, were all asleepe, none to obserue the change? &c. and I name these; whereunto it is no sufficient answer to say, they were heretickes, because it vpholdeth not the question; and one hereticke may be able to detect another; and the Iesuite should not make his chalenge so broade as to say, No mention is made in any story of such an alteration. Next, it cannot be pro­ued that these were heretickes. For one part of them is the Greeke Church, another part is some ancient Diuines of their owne Church, a third part is such as the Romane Church per­secuted. The second are sound and lawfull witnesses, being the true Church of God to this day, though polluted with some errors. The second, though Papists in many points, yet shew a­gainst al exception, those points wherein they were no Papists, to haue bene no part of the Catholicke faith, so called, in their time; for then they would not haue resisted them, but embrace them as they do all the rest. The third part I grant the Church of Rome then persecuted, and now calleth hereticks, but that is the question, whether they or their persecutors were the essen­tiall parts of the Church: & this must be decided by the Scrip­tures onely. For our aduersaries say, they are the true Church, and proue it by their antiquitie without resistance: both which we deny, shewing the contrary in the precedent catologue, which catologue when they will disproue againe, by replying, the men contained therein were condemned for heretickes by the Romane Church; who seeth not this to be a retiring backe againe to the question, when that is brought to maintaine the question which is the question it selfe?

§. 51. Neither do I see what answer can with probabilitie be forged against this reason. For to say, that the errors of the Church of Rome crept in by little and litle, and so were not espied for the littlenesse of the thing, or for the neg­ligence of the Pastors that liued in those dayes, is refuted alreadie. For first those matters, which the Protestants call errors in the Romane Church, be not so little matters, but that lesse in the like kind are ordinarily recorded in stories. Nay some of them, in their conceits, (and consequently if men of old time had bene Protestants, they would haue bene so also in their conceits) as grosse superstition as was in paganisme it selfe: namely to adore Christ as [Page 394] present in the Eucharist, which Protestants hold Really to be but a bare peece of bread: also their vse of Images, which they account to be idolatrie, and say, verie ignorantly and maliciously, that we adore stockes and stones as the painims did; the which things could not haue crept in so by little and little, but they must needs be espied. Neither could the Pastors of anie time be so simple or ignorant, so sleepie or negligent, but they must needs haue seene, and seeing must needs, in some sort, haue resisted, as before I said. For, to imagine all the Pastors of anie one age at once to haue bene in such a deepe Lethargicall sleepe, that they could not onely not perceiue when the enemie did ouersow the cockle secretly in the hearts of some, but also when it grew to outward action and publike practise, and so could not be but most appa­rent, (as the cockle secretly sowen, when it grew and brought forth fruite, did appeare and was well knowne and perceiued, Matth. 13.) I say, to imagine all the Pastors to be so simple and sleepie not to marke it then, or not to resist it, is rather a dreame of a proud man in his sleepe, who is apt to thinke all fooles besides himselfe, then a iudiciall conceit of a waking man of anie vnderstan­ding, who ought to thinke of things passed either according to the verity re­corded in stories; or when this faileth, by consideration of the likelihood of that which he thinketh was done by men of that time, with that which most men would now do in the like case. Finally, if this were so that the Church did vniuersally erre, Neglexerit officium Spiritus sanctus (as Tertullian speaketh lib. de praescript. refuting the same cauill of heretickes) the holy Ghost should haue neglected his office, which is, as we haue out of Scripture, not to permit the vniuersall Church to fall into anie errour, but to suggest all things that Christ said vnto it, and to teach it all truth.

The Answer.

1 The Iesuite hath said, that if religion had altered in Rome since the Apostles time, it would haue bene recorded in some story, that such an alteration was: But there is no mention in any story of any such alteration. Therefore it is sure no such was at all. In which argument I haue shewed both Propositions to be false, in my answer to it in the whole former section. But the Iesuite supposeth onely two things can be obiected against it: either that the errors as they grew were small, coming in by litle and litle, and so were not espied for their smalnesse; or else that the Pastors, which should haue espied them, were all asleep, which he saith could not be. Whereunto I answer.

2 And first to his last exception. For I grant the Pastors, [Page 395] nor people neither, were not all asleepe, but waking, and saw the corruptions, at least when they came to publicke practise, as I haue shewed by induction of al ages, in the former section. Onely we say, the number both of Pastors and people decaied daily through the Popes tyranny, that, after eight hundred yeares were expired, increased exceedingly, and oppressed the true seruants of Christ. Which oppression vsed against the Saints, ioyned with his strong delusions, and the multitude se­duced thereby, caused that the warning they gaue could not be heard, and what was heard could not be credited, and what was heard and credited, could not, the one halfe, come to our eares that liue now so long after them. It is one thing therfore to say: the Pastors were asleepe and saw it not, when the ene­my first meditated and deuised the point of Papistry that was sowen; and another to thinke they were all asleepe when it grew vp and shewed it selfe. The former we grant: the later we vtterly deny. Againe, it is one thing to say, the world was asleepe when the Pastors gaue warning, and another thing to hold the Pastors were all asleep that shold giue warning. This later is but the Iesuites conceit, for we neuer said it: the former is the truth, and he cannot disproue it. Whence it followeth, that still the holy Ghost performed his office, and euermore led the Catholicke Church into all truth, and gaue it warning of error, and sugge­sted the words of Christ vnto it: but the Papacy was not that Church, whose children had no eares to heare and receiue the warning.

3 Next, to the first exception: I answer, the Iesuite hath falsified our saying; for we do not say, the corruptions were not espied for the littlenesse of the things, as if they had bene so small that they could not be seene; for by that reason, as him­selfe well obserueth, the worship of the sacrament and images should be no small matter: but we affirme that these great cor­ruptions, and all the rest whatsoeuer, came in first one after a­nother, not all at once. And secondly were broached not in their full perfection at the first, but by degrees, as come at the first sight beareth no eare, and plants in the first spring shew neither fruite nor blossome, in which sence we may say the [Page 396] corne and fruite came in by little and little. For who dreamt images should haue bene worshipped, when they were first brought in for memory? or who suspected the sacrament shold haue bene adored, when they first vsed kneeling at the com­munion? Therefore when we say, the errors of the Romane Church came in by litle and litle, this is our meaning, and thus our words must be expounded. Which is a sufficient reason why some things, thus coming in, were, at the first, the lesse ex­cepted against, when no great danger was misdoubted by their entrance.

4 But if it were granted that some lesser alteration, con­sisting in ceremonies and Church-canons, came in vncon­trolled, or some points of doctrine hauing at the first no shew of euill, yet were it not proued thereby, that the godly then li­uing & allowing them were of another mind then we. For if our selues had then liued and seene no more danger ensuing vpon them then they did, we would possible haue said as little against them as they did. Prayer for the dead, the signe of the crosse, & the opinion of freewill, at the first coming in, were so farre from being applyed to those vile purposes whereto the Church of Rome now bendeth them, that they might endure them, and we refuse them, and yet be both of one religion.

5 But why doth the Iesuite assume adoration, and ima­ges, for examples of that which came in without controlle­ment? was he disposed thus to prostitute his owne cause? was there no example he could make choise of but these, when the world neuer knew any innouation more famously and visibly noted then these? Did notCan. 36. the Elibertine Councell, andEpist. ad Ioan. E­piphanius sufficiently point at the coming in of Images? And when the Nicen Councell had allowed them to be worship­ped, did not Charles the great, in a generall Councell of three hundred Bishops holden at Frankford, abrogate the decrees of Nice againe, and writ a booke against them? And did not,An. 794. nu. 39 by Baronius his owne confession, the most learned men and famous of that age speake against the Nicen Councell, Wala­fridus Strabo, Ionas the Archbishop of Orleance, Hincmarus the Archbishop of Rhemes, yea another whole Synode vnder [Page 397] Lewis the first? I know he excuseth it, andGeneb. chro­nol. an 744. Bellar. [...]mag c. 14. others with him, by this that the Councels of Frankford and Paris, and these learned men did mistake the definition of the Nicen Councell: but this is a bankrupt shift confuted bySuar. tom. 1. d. 54. sect. 3. Vasqu. adorat. l. 2. nu. 228. as learned of their owne side as themselues. And therefore the Protestants condemning the worship of images, follow the ancient Church that re­sisted it.

6 And whē we say, the vse of images in the Church of Rome is idolatry, and that the Papists worship stockes and stones as the Painims did; this is neither ignorantly nor maliciously spoken. Not maliciously, though merily; forAd [...]. valen c. 6 Tertullian saith, touching such like absurdities of the Valentinian hereticks, the matter it self somtime requireth that we laugh at it. Many things deserue to be conuinced, that with our graue doing therof we seeme not to re­uerence them: Vanitie and mirth are neare sib. Let the truth laugh, because she is ioyfull, and iest with her aduersaries, because she is se­cure: that when we say merrily, the Papists worship stockes and stones, our words be not taken as vttered in malice. And we speake not ignorantly, but know what we say, and can giue a reason for it. ForExod. 20.4. Deut. 4 15. Rom. 1.23. to erect and worship images of the inuisible God, is idolatrie: or if that be denied, yet vnlawfull byDuran. 3. d. 9. q. 2. ad. 4. Peres. de tradit. part. 3 pag. 222. the confession of learned Papists themselues, thoughBell. imag. c. 8. the Church of Rome now vse it.

7 Againe, I thinke no Papist will deny, but his crosse and crucifixe, for example, is a stocke, or a stone, or such a like mettall; and yet the Iesuites say,Coster. Ench. that all the honour that is due to the samplar, is giuen to the image; Bell. imag. c. 22 and it is so giuen that the image staieth and limiteth it in it selfe, as it is an image, and not onely as it representeth the samplar: Greg. Val. tom. 4. 345. themselues, after their maner, being properly Terminus. the compasse of the worship, though not of themselues, but in respect of the samplar: and thus the images of Christ must be a­dored with diuine honour per aliud. The which is now the cur­rent doctrine of the Church of Rome, saue thatBell. imag. c. 22. Suar. tom. 1. d. 54. sect. 4. some wiser then other some, and possible their conscience checking them, thinke it no wholesome forme of words for the pulpit. Againe in the Masse-book is a praier to the crosse: All haile ô crosse, our onely hope, &c. Wherein some things being spoken which can [Page 398] be meant of nothing but the very wood it selfe: as this, Thou onely wert worthy to beare the ransome of the world, ô faithfull crosse, only thou art the noble tree among all: it is plaine that euen a blocke and a stocke is adored with Gods honor, as was vsed a­mong the Painims. For euen they, in much of their idolatrie, did no more, in that many of their idols were the image of the true God, and so reputed and worshipped by them, respectiue­ly,Act. 17.23. and with relation to God. ForBa [...]o. an. 52. nu 9. Peres. tra­dit. part. 3. pag. 225. the altar at Athens, was de­dicated toBa [...]o. an. 52. nu 9. Peres. tra­dit. part. 3. pag. 225. the same God whom Paul preached: and it is the profession ofDion Chrys. ser. 12. Olymp. Sozo. l. 7. c. 15. Athenag. Leg. pag. 20 the learned Gentiles, that their images were dedicated to the true God the author of life, and giuer of all good things, the common Father and Sauiour of mankind: whom in those images they worshipped, reputing the images them­selues but stockes and stones. SenecaQu. natural. l. 2. c. 45. saith, By Iupiter standing in the Capitoll with lightning in his hand, they vnderstand the Pre­seruer and Gouernor of all things; the Soule and Spirit, the Master and Maker of all the world, to whom euery name agreeth: Few or none among them, Vbi supra. saith Peresius, thought the matter of their i­dols so grauen, to be Gods. They had many idols whereby they re­presented the true God. YeaOrtho. expl. l. 3. pag. 289. saith Andradius, many among them vehemently abhorred the multitude of gods, and in their mind and thought religiously worshipped that one God, whom, with daily me­ditation, and all the power of their mind they sought, in him they put all their hope, him they alwaies studied to please. With this conceit the Painims worshipped their images,Rom. 1.23. and yet are condēned of idolatrie. Now I assume. But the Papists do the very same in the worship of their images; acknowledging them indeed to be but images of God and his Saints, but yet worshipping thē as much as the Gentiles did theirs. The Papists therefore in the vse of their images commit idolatry, and worship stocks and stones, as the Gentiles did.

8 But the Iesuite needeth not take this vnkindly. For hisVasqu. adora. l. 3. disp. 1. c. 2. & 3. Iesuites write, that not an image onely, or a holy thing, may be worshipped with the same adoration that is giuen to God; but euen any other thing in the world, whether liuing or without life. As for example, an Angell, a man, the Sunne, Moone, and Starres, the earth, yeaIpso ligno, Lapides, de modulo stra­minis. a stocke, a stone, or a little straw: that [Page 399] the Iesuite no longer scorne the imputation of worshipping stockes and stones. Yea Cornelius Agrippa hath leftDe occult. Philosoph l. 3. c. 15. writ­ten, that certaine (I dare scarce report it, my aduersaries are so impatient in hearing such things, but yet I will say it againe) Cornelius Agrippa, a great learned Papist hath left it writ­ten, that certain of the Schoolmen, naming Thomas of Aquin, and Aureolus, defended, that the very starres in the firmament might be worshipped and called vpon to helpe vs, but onely for doubt of giuing occasion to idolatrie: not that it were idolatry (in their conceit) so to do, but it might giue occasion of idolatrie, possi­ble as cutting of throates giueth occasion of murther.

9 Touching adoration of the sacrament, (which is the Ie­suites other example of things reputed by the Protestants for no small errors in the Church of Rome) we count is grosse superstition indeed, and shew the time when it came in. For it is a late inuention following vpon the conceit of the reall pre­sence, and prescribed 1220. yeares after Christ, byC Sa [...]e. de celebrat. mis­sarum. Honorius the third, and so was resisted by all those that withstood the re­all presence. And if we cal it heathenish superstition, thus to adore bread and wine, we are to be borne with. For if the oblation of bread and wine,Iul. Firmic. de erro [...]e pro­fa. relig. Iustin. Mart. apol. 2. vsed by the Gentiles, in their sacrifices to Mi­thra, were idolatrie: what is the worshipping, euen with diuine honour, of that which is no other, for substance, then that which the Gentiles offered? Besides, the lawfulnesse of adoration de­pendeth vpon the truth of reall presence, which being ouer­throwne, the adoration cannot be excused. And that which is more, supposing there were such a presence in the sacrament, yet, according to the doctrine of the Church of Rome, no man can be certaine when it is, that he might adore without error. ForSum. Rosell. verbo Euchar. 3. nu. 47. they teach, that the Priests intention is it that worketh. For if he should say the words of consecration, without intention to con­secrate the bread and wine, he should effect nothing: Fr. Ouand. 4. or if he intend to consecrate but one hoast, and there chance to be two, or more, thē nothing is consecrated at al. In which cases, and the like, there must needs be idolatrie, at least somtimes in the adoration, be­cause though there be no doubt but Christ is really present vn­der the forme rightly consecrated, yet it may be doubted whe­ther [Page 400] they be consecrated effectually or no; for if they be not, thē nothing is worshipped but the bare bread. For remedy wherofH [...]lens. 8. q. 30 memb 3. art. 1. §. 3. Bonaue. 3. d. 24. art. 1. q. 1 they teach this poore shift, to adore vpon condition, if the due forme in consecrating be obserued. Panorm. c. Sane de celebr missarum. And they giue the Priest an Item, that if he be called in the night season to houzell the sicke, and there spend all his hoasts, then, as he cometh homeward, he must put out the candle and go darklong, lest the people adore the emptie tabernacle. Againe, it isOmnes enim eodem modo de speciebus sacramenti, sicut de imaginibus philosophari debent. Vasq. adorat. l. 2. nu. 357. confessed that the supposed formes of bread and wine, are adored with the same honor that is giuen to Christ; yeaVasqu. ib. nu. 359. Resert. some thinke, without referring that honour to Christ contained vnder them, but staying it in the formes. The which be­ing so, then the adoration of the sacrament is culpable of the same idolatry euery way, that the worship of images is, which I haue proued to be heathenish.

10 That which the Iesuite toucheth by the way, how the Protestants hold the Eucharist really to be but a bare peece of bread, is a lie, because they hold the Eucharist to consist of two parts: the outward elements, and the inward matter thereby conferred to vs. This last we call neither bare bread, nor bread at all, but the flesh of Christ that was giuen for vs, and it is in­fallibly conioyned with the bread, by a sacramentall relation; being as truly present therewith, to the worthy receiuer, as the bread it selfe, though not in the same manner. For when land is conueied by writing and seale, though it be not really con­tained in the wax and parchment, but lieth peraduenture an hundred miles off: yet is it truely present, and thereby infallibly giuen to him with whom the couenant is made. And he that should account such a conueyance executed, but bare parch­ment, would be refuted by euery tenant in the countrey, who esteeme their leases to haue the ground so vnited to them, by vertue of the bargaine passed betweene their Lord and them, that thereby they can occupy it safely, and maintaine their right against all intruders that would molest them. So is it in the sacrament: whose outward element, if we call bread, so did our Sauiour, and his Apostles, and the ancient Church before vs. For Saint Paul saith,2. Cor. 1 [...].16. the bread that we breake, is the communion of the body of Christ: and,1. Cor. 11. so often as ye eate [Page 401] this bread. And Iustin MartyrApol. 2. pa [...]. 76. saith, the Ministers deliuer to all that are present, of the sanctified bread. But bare bread we call it not, saue onely in respect of the naturall substance, which it re­taineth euen after consecration; and when it is ministred to per­sons vnworthy. For if a conueyance made to Peter, lying vpon the table, be giuen to Richard; or if Richard fraudulently take it away, he receiueth nothing but bare waxe and parchment, by reason the couenant was not made with him, but Peter. He is not the partie that hath the right; though to Peter it be a fur­ther matter then bare parchment.

11 But if the Iesuite would needs haue bene censuring such as speake vndecently of the Eucharist, he might haue loo­ked nearer home, in his owne Church,Verum esse huiusmodi ap­paritiones pos­se saepe fieri vir­tute daemonis. Suar. tom. 3. l. 55. sect. 1. where it is holden, that those very apparitions of flesh and bloud in the Sacrament (which they say are sometime seene, and are vsed as an argu­ment to proue the reall presence) may be done by the power of the diuell. AndCa [...]telae Missae. where they teach, that a man hauing receiued his maker, may vomit him vp againe: andTho. 3. q. 80. art. 3. ad. 3. Suar. tom. 3. d. 62. s. 2. where it goeth for currant, that a brute beast, as a dog, may eate the bodie of Christ. These speeches are foule, and deserue more reproofe then that which saith, the externall element in the Eucharist, for naturall substance, is but bare bread, as the water in baptisme, for natu­rall substance, is but bare water, though by diuine institution they be eleuated to be the sacred misteries of the flesh of Christ

§. 52. Fourthly the Protestants Church is not Apostolike, because they cannot deriue their pedegree lineally without interruption from the Apostles, as the Romane Church can from S. Peter, but are enforced to acknowledge some other, as Luther or Caluin, or some such, from whom mediatly or im­mediatly they haue receiued, by succession, the Preachers of their faith: Lu­ther and Caluin themselues being not sent of anie to teach this new faith, nor succeeding lawfully to anie Apostolike Bishop, or Pastor; but being, as Op­tatus Mileuitanus said, lib. 2. contra Parmen. Victor the Donatist, an hereticke, was, Filij sine patre, & discipuli sine magistro. Children without a father, scho­lers without a maister. Or as S. Cyprian lib. 1. Epist. writeth of Nouatus: Ne­mini succ [...]dentes à seipsis Episcopi ordinati sunt. Succeeding to none, were ordai­ned Bishops of themselues.

The Answer.

1 Our answer is, that the succession required to make a Church Apostolicke, must be defined by the doctrine, and not by the place or persons: that is to say, they must be reputed the Apostles successors which beleeue the Apostles doctrine, al­though they haue not this outward succession of Pastors, visi­bly following one another in one place, throughout all ages, as the Iesuite saith, it is in the Romane Church. For Saint PaulEphes. 2.20. telleth the Ephesians, they are built vpon the foundation of the Apostles and Prophets, in respect of their calling to the know­ledge of the Gospel; and yet they had not lineally (as the Iesuite meaneth it) descended from the Prophets. And Nazianzene saith,Laud. Athan. Succession in godlinesse, is properly to be accounted succession. For he that holdeth the same doctrine, is also partaker of the same succession; as he that is against the doctrine, must be reputed to be also out of the succession. Which being granted, the Iesuites dis­course about succession is soone answered. To the same effect speaketh his owneD. 4. Non est facile. Canon, They are not the children of the Saints that sit in their places, but which do their workes. Yea the Iesuites confesse this. For PosseuineNot. verbi Dei. pag. 328. ad interrog. 11. writeth, that the true Church is cal­led Apostolicke, not onely for the succession of Bishops from the Apo­stles, but also for the consanguinitie of doctrine. And Gregory of Valenza,Tom. 3. pag. 141. proprietas 4. telling why the Church is called Apostolicke in the Nicene Creed, giueth onely three reasons: First, because it be­gan in the Apostles: next, because by them it was spred all ouer the world: thirdly, because it still followeth their faith and authoritie. WaldensisTom. 1. do­ctrinal. l. 2. art. 2. cap. 18. saith, The Apostles filled the whole Church with wholsome doctrine: and in that respect the whole Catholicke Church is also called Apostolicke. By all which it is plaine, that for the being of an Apostolicke Church, it is sufficient if it hold the A­postles faith, though it want the Iesuites succession men­tioned.

2 Whence it followeth, that although it were granted, the Romane Church could shew a perpetual succession of Pre­lates, without interruption from S. Peter (which the Iesuit saith may be shewed, butSee digress. I deny) yet were it not thereby proued [Page 403] Apostolike, vnlesse these Prelates had also retained S. Peters doctrine: that the reader may see, all other marks of the Church must be tried by the doctrine; and that the Iesuits succession, and vnitie, and vniuersality, proue nothing vnlesse the true faith concurre therewith.

3 Whence it followeth again, that it is no disaduantage to the Protestant Churches, if holding the Apostles doctrine, they want externall succession of place & persons, such as the Iesuite boasteth of: because the Apostolicknesse of the Church is not to be defined by it, but wheresoeuer the true faith contained in the Scriptures is professed and embraced, there is the whole and full nature of an Apostolicke Church.

4 And so I answer the Iesuites discourse in particular, that we can deriue our faith from the Apostles, and that without interruption, in that to this day it was neuer interrupted, though such as succeeded visibly in bishops thrones did not alway pro­fesse it; it is sufficient that their malice could neuer extinguish it, and the professors and teachers thereof liued in the Romane Church it selfe; which, beside all other testimonies, we know by this, that it is the faith of the Scriptures, which cannot be extin­guished, but groweth in the middest of all her enemies.

5 And touching Luther and Caluin, I answer,Touching the calling of Lu­ther. that what­soeuer is said against them, dependeth vpon another point, which is, the faith that they taught. For if that were the truth, thē no doubt they were sent of God to teach it, & we hearing them, receiued it of them no otherwise then Gods faithful peo­ple are bound to receiue the Gospell of their Pastors. And whereas he saith, they succeeded no Apostolick Bishop, neither had any calling to preach that new faith; I answer, that for the externall succession, whereof I haue spoken, we care not; it is sufficient that in doctrine they succeeded the Apostles and Pri­mitiue Churches, and those faithfull witnesses which in all ages since embraced the same in persecution, though they succee­ded not in that open manner that was vsed afore heresie and persecution grew. And albeit the Romane Church would not heare them, yet had they a lawfull calling. First inwardly from God, who stirred them vp, gaue them gifts, directed them by [Page 404] his spirit, and blessed their labor: then outwardly in the Church of Rome it selfe, where they were created Doctors of Diuinity, and Pastors to teach the people, as they were baptized: by ver­tue whereof they might lawfully preach afterward that which by the Scriptures they found to be the truth, and did lineally succeed the true Pastors of the Church that liued before them. If it be obiected, that hauing their calling in the Church of Rome, it will follow thereupon, that only the Church of Rome is the true Church; this is easily answered, by denying the con­sequence. For the Church of God and the Papacie were min­gled together, and were both called by one name, the church of Rome, by reason that in diuers things that were good and indifferent, they communicated. So that euen in the Papacie many of the things of Gods Church remained, as the Scripture, Baptisme, and these callings; which the Pope and his Clergie occupying, did as pirates that occupie another mans ship, and his goods therein: and therefore conferring baptisme and callings to diuers persons that afterwards forsooke the Pope, the said persons notwithstanding rightly inherited them as the true Churches goods which the Papacie vsurped. And whereas the Iesuite saith, they were not sent to preach this new faith; I answer him, that this new faith, as he styleth it, is the true faith: & therfore euen that sending which they had, bound them to preach it, though at the first it reuealed it not to them, but God did it by meanes of the Scriptures, and faithfull professors, that lay secretly hidden in the middest of the Papacie; and when they saw the truth, they needed no other outward allowance to preach, then that which they had to preach the Gospell: as the Iesuite will thinke, that himselfe being baptized in the Church of England, after the order thereof, with intent that he should also professe that faith, yet afterward falling to Papistry, nee­deth no other baptisme, but by vertue of it may vse the libertie of other Christians. The very same we say of Luther and Cal­uins callings; whereby they are freed from the imputations that Cyprian and Optatus lay vpon the Donatists. For such as haue no lawfull admission, are children indeed without a father, and scholers without a maister, and Bishops without succession, or what [Page 405] the Iesuite will: but these men had a calling, else let vs see what will be said to that I haue answered.

§. 53. This succession of Priests and Bishops continually from the Apo­stles, which we haue and the Protestants want, the ancient Fathers did much esteeme, and vse as an argument, partly to confound the heretickes of those dayes, partly to confirme themselues to continue in the Catholicke Church, prouing by the succession of Pastors, succession of Apostolicall doctrine still to haue continued in the Church. Hereupon S. Irenaeus lib. 3. ca. 3. saith, Tradi­tionem ab Apostolis & annuntiatam hominibus fidem, per successionem Episco­porum peruenientem vsque ad nos, indicantes; confundimus omnes eos qui quoquo modo, vel per sui placentiam malam, vel vanam gloriam, vel per coecitatem colli­gunt praeterquam oportet. Shewing the tradition from the Apostles and the faith preached vnto men, coming vnto vs by succession of Bishops, we confound all them, who any way either through euill complacence of themselues, or through vaine­glorie, or through blindnesse, and euill opinion, do collect and conclude otherwise then they ought. Hereupon also saith Tertullian, writing against heretickes: Edant origines suarum Ecclesiarum, euoluant ordinem Episcoporū, ista per suc­cessionem ab initio decurrentes, vt primus ille Episcopus aliquem ex Apostolis, vel Apostolicis viris, qui tamen cum Apostolis perseuerauerit, authorem habue­rit vel antecessorem. Lib. de praescript. Let them set forth the beginning of their Church, let them vnfold or declare the order of Bishops, so running from the be­ginning by succession, that the first Bishop of their sect had some of the Apostles or Apostolicke men, who perseuered with the Apostles, for his author or prede­cessor. Also S. Austine contra Epist. Fundam. c. 4. saith, Tenet me in Ecclesia Catholica ab ipsa sede Petri Apostoli, cui pascendas oues suas Dominus commen­dauit, vsque ad praesentem Episcopum successio Sacerdotum. The succession of Priests from the seate of S. Peter the Apostle, to whom our Lord commended his sheepe to be fed, vntill this present Bishop, doth hold me in the Catholicke Church. The same S. Austin Epist. 105. doth dispute in the same maner. In which Epi­stle he reckoneth vp all the Bishops of Rome vntill Anastasius, who was in his time Bishop in S. Peters seate. Cypr. lib. 1. Epist. 6. Optat. lib. 2. cont. Par­men. The which argument those Fathers would neuer so much haue vrged if they had not thought that this succession was a sure marke of the true Church, and that with this outward succession of Doctors and Pastors was al­way infallibly conioyned the true doctrine of the Catholicke faith.

The Answer.

1 How much soeuer the within named Fathers, or any o­ther, stood vpō the outward succession of Bishops in their days, [Page 402] [...] [Page 403] [...] [Page 404] [...] [Page 405] [...] [Page 406] yet that will do the Romane Church no good at this day. The reason is, because then none had succeeded but such as kept the Apostles faith: which now is otherwise. For many Popes since that time haue succeeded which haue bene hereticks, as I haue shewed, Digress. 28. This difference betweene their times and ours, must be diligently obserued, that the fathers speeches, concerning succession, may be rightly vnderstood, and the Pa­pists arguments grounded on them, may directly be answered. For Irenaeus in the place quoted, saith, the Apostolicke tradition or doctrine, and faith, which they preached to men, was come to them by succession of Bishops. Whereby it appeareth, they had not yet discouered that apostasie in Bishops thrones which afterward ensued; but the true faith remained still, which now in the Church of Rome it doth not. Let our aduersaries therfore bring those times back againe, and restore vs the Bishops that then succeeded, and we will allow them the same argument of succession that the fathers made, or else not. For Hegesippus speaking of that time,Euseb. hist. l. 4. c. 22. saith, that as the law and the Prophets, and the Lord himselfe had taught, so was it in euery succession, and euery citie. Now it is contrary: as the Friers and Iesuites, and the Pope himselfe haue deuised, so is it in euery succession, and euery citie of the Church of Rome. Which is a manifest reason why the Fathers argument, drawne fom succession, cannot benefite the externall succession of Popes in that Church at this day.

2 Againe, they vsed succession as an argument to proue their Church, but not in that manner that our aduersaries vse it to proue theirs. For first the Iesuit would make vs beleeue, that by the succession of Pastors, the succession of Apostolicall doctrine is proued to continue; yea, he saith, that with outward succession of doctors and Pastors was alway infallibly conioyned the true doctrine. This the Fathers neuer said, as shall appeare in my speciall an­swer to their words. Neither would the Iesuite haue said it him self, if he had remembred the Greek Churches, which haue as lineall succession from Saint Mark and Saint Andrew, as Rome hath from Saint Peter, and yetCan. loc. l. 4. c. vlt. pag. 143. they are counted heretical. Yea BellarmineNot. eccl. c. 8. saith, It is not necessarily gathered that the Church is alway there where there is succession; which sheweth the Iesuits [Page 407] rashnes in his assertion. For if the true faith were infallibly con­ioyned with the outward succession, then it would necessarily follow, that the true Church is alway there where succession is, which Bellarmine denieth.

3 But with succession of persons, the Fathers alway ioyned succession of doctrine, and by them both together confuted schismaticks. Thus doth Irenaeus in the very words alledged, andL. 4. c. 43. in another place more fully: We must (saith he) obey those el­ders which haue succession from the Apostles, which with the succes­sion of their Bishopricks, haue receiued the certaine gift of truth: as for the rest which want this principall succession, we must suspect them. Marke how he directeth you to embrace that succession which holdeth the doctrine also, and refuse that which hath it not: which had bin idle, if the doctrine had bin so vnited to suc­cession, that it could not haue bin without it. Now our aduer­saries say otherwise.

4 Secondly, the Fathers insisted on the succession of other Churches as well as the Church of Rome; which proueth ma­nifestly that the succession which they assumed, proueth not the Church of Rome to be the Church of God, because it pro­ueth not other Churches so to be. Our aduersaries hauePosseuin. noc. verbi Dei. pag. 329. writ­ten, that the ancient Fathers reckoned not vp the successors of other Bishops alike, as they did the successors of the Romane chaire: but this is an vntruth, proceeding of desperation: for Irenaeus in the chapter alledged, mentioneth the Churches of Smyrna, Ephe­sus, Asia: and inL. 1. c. 3. another place, the Churches of Germany, Spaine, France, Egypt, Lybia and others. And TertullianPraescript. re­ferreth vs to Corinth, Philippi, Thessalonica, Ephesus & Rome. Whereby it is plaine, that if Rome be now the true Church, because the Fathers mention the succession thereof, then the Churches of Greece must be granted to be the true Church also, because the Fathers mention their succession also, which in Constantinople and Alexandria is preserued to this day. But in that they reckon vp the succession of other Churches as well as of Rome, it appeareth that they thought it was tied no more to Rome then to others.

5 Out of all this that I haue said, I answer to the places al­ledged. [Page 408] And first to Irenaeus, that he saith not simply he con­uinced heretiks by shewing succession, but by shewing the faith which successiuely had continued to his time: and we are conten­ted the Iesuite conuince vs so too, if he can. Tertullian biddeth hereticks, if they can, deduce the succession of their Churches and sectmasters: which he might wel do, although it would not follow thereupon, that wheresoeuer outward succession were, there should be also true doctrine. And he had reason to make them this challenge, for though euery company be not the true Church that hath outward succession, yet they pretend themselues so to be; therefore he prouoketh them to put the succession in triall, and shew if they can that the first author of their sect was an Apostles successor. This was a good trial then, but now it is not, when not onely new seas are erected, but the successors in ancient thrones are corrupted. Austine saith, the succession of Bishops retained him in the Church of Rome. And good reason, when they succeded in faith as well as in sea. If he were now aliue, he would say otherwise, when the suc­cession, such as it is, remaineth without the faith: it was not the succession alone that retained him, but other motiues ioyned with it, and mentioned in the same place, which now are wan­ting. So likewiseEp. 165. in his epistle to Generosus, he reckoneth vp the Bishops of Rome that had bin till his time; not vsing their succession as an argument to proue it the true Church, but na­ming those that had succeeded therein, and perseuered in the truth: which he then well might do, but the Iesuit now cannot, in as much as the Popes following declined from the faith of their ancestors. Optatus mentioneth the Romane succession as Austin doth, reckoning vp a catalogue of the Bishops that had bin in that sea till Siritius time, to shew the Donatists that the Church was in other places as well as in Affrick; and to ad­monish them that their Churches wanted succession also, and not the true faith onely. This is no aduantage to the Iesuites cause. For as some hereticks want succession, so all that haue it are not proued thereby to be true Catholicks, for any thing that Austin or Optatus say. That which Cyprian saith, receiueth the same answer that I haue giuen to the rest.

[Page 490]§. 54. The which to be conioyned may euidently be proued out of S. Paul himselfe, Ephes. 4. who saith that our Sauiour Dedit pastores & doctores ad consummationem sanctorum, in opus ministerij, in edificationem corporis Christi, donec occurramus omnes in vnitatem fidei & agnitionis filij Dei, in virum per­fectum, in mensuram aetatis plenitudinis Christi, &c. Signifying that Christ ap­pointed these outward functions of Pastors in the Church to continue for the edification and perfection thereof vntill the worlds end; especially for this purpose, as is said in the same place, vt non simus paruidi fluctuantes, & non circumferamur omni vento doctrinae: that we may not be little ones, wauering and caried away with euery wind of doctrine. Therefore that this ordinance and intention of our Sauiour might haue the purposed effect, he must pro­uide so to assist and direct these Pastours in teaching the true faith, that the people, their flocke may alwayes, by hearing them, be preserued from wa­uering in the ancient faith, and from error of new doctrine: the which can­not be, vnlesse with succession of the Pastors lawfully succeeding be conioy­ned true doctrine, in such sort that all true Pastors shall neuer vniuersally erre, or faile to teach the ancient and Apostolicke doctrine. For if they should thus vniuersally erre, then all the people, who do, and ought like sheepe, follow the voyce of their Pastors, should also generally wauer and erre from true faith, and be caried about with the wind of new doctrine, contrarie to this purpose of almightie God, expressed in this place by S. Paule. Yea the whole Church, which according to S. Gregorie Nazianzene, orat de moderat in disput. habend consisteth of sheepe and Pastors, should vniuersally erre, con­trarie to diuerse expresse promises of our Sauiour Christ, of which I haue spoken somewhat before. Since therefore these promises cannot be false, nor the purpose of almightie God faile, it followeth that the people hearing their Pastors, may also infallibly alway learne and continue in the true Apo­stolike faith: consequently that these ordinary Pastors, appointed by almigh­tie God of purpose to instruct and confirme the people in true faith, shall ne­uer, at least vniuersally, faile to teach the true faith. And therefore the succes­sion of this externall function of ordinarie Pastors must needs be conioyned with the succession of one, and the same, true, holy, Catholike, and Aposto­like faith.

The Answer.

1 The Iesuite hauing said, immediatly before, that with the outward successiō was alway infallibly conioyned the true faith, now proceedeth to proue it; wherin you may easily con­ceiue he taketh a hard taske in hand, because his owne Bellar­mine confesseth the contrary,Not. eccl. c. [...]. It is not necessarily gathered that there is alway the Church where there is succession: and the [Page 410] Greek Church at this day proueth it inuincibly against our ad­uersaries. For they haue the succession as entire as Rome it selfe, and yetBell. ib. §. Di­co secundo, ar­gum. Can. loc. l. 4. c. vlt. the Papists thinke them not the Church of God: because, among diuerse errors, they will not submit themselues to the Popes authoritie. The Iesuit therefore hath vndertaken to proue that which the learnedst of his owne side know and confesse to be false. But that is ordinary.

2 And as his assertion is insolent, so he proueth it as weak­ly: though I must confesse he hath verbatim borrowed his di­scourse fromGreg. Valent. tom. 3 d. 1. q. 1. punct. 7. §. 25. as learned a Iesuite as euer Iesuited. But I answer two things. First, that no man denieth but the succession of true doctrine and communication which the true Church of God is vnseparably annexed with the succession of Pastors lawfully succeeding. I say not the outward succession of Pastors, but the true succession of Pastors lawfully succeeding, the which are the Iesuites owne words: whereto if our aduersaries will hold them, and require no more, they shall be yeelded vnto; and I wil grant the same to be sufficiently proued by the text of Eph. 4. But this neither confuteth vs, nor iustifieth the Church of Rome. It confuteth not vs, because§. 52. per to­tam. I haue shewed the tea­chers of our faith do lawfully succeed, & so alway haue done, though not outwardly, and visibly to the world. And it iusti­fieth not the Church of Rome, forasmuch as the ordinarie Pa­stors therein succeed not lawfully. They succeed, in a sort, externally, sitting in the seats where sometime the Apostles and their successors did: but they succeed not lawfully, as I will shew in the next section, or any other way then the Greecians now do, or then the Pharises & high Priests did in our Sauiors time, when they refused him, denying him to be the Sonne of God, & requiring a murtherer to be giuen vnto thē: the which they could not haue done if the Iesuites assertion were true, that the faith of Gods Church is infallibly conioyned with the outward succession. For they had the outward succession from Aaron, lineally without interruption; and yet if the people had obeyed them in all things, they had led them into an vniuersall error, no lesse then the reiecting of the Sonne of God. Now if onely lawfull succession haue the truth abiding with it, and that [Page 411] is lawfull which succeedeth principally in doctrine, retaining the ancient faith as well as the place and externall shew, which our aduersaries dare not deny, and Tertullian affirmeth,Praescrip. c 32 where he saith, the Churches that conspire with the Apostles in the same faith, are reputed no lesse Apostolicall, for the consanguinitie of the doctrine: if, I say, this lawfull succession onely haue the true faith going with it, let them say freely, and without collu­sion, to what purpose should they pleade their externall succes­sion to iustifie their faith, before they haue pleaded their faith to iustifie their succession? which when they haue done (and they can do it no way but by the Scripture) the Protestants will neuer except against their succession, but imbrace it. And what vanitie is it to obiect against vs that we want outward succession, when that succession which is to be stood vpon, consisteth not in the circumstances of place, and shew, but in the retaining of the true faith? which may be done without interruption, when the outward shew of places and persons is interrupted.

3 Secondly, I answer further to the text alledged, and to all his discourse thereupon, granting, first, that the ministerie of Pastors is the ordinance of God. Secondly, to continue in his Church for euer. Thirdly, for the teaching of his people. Fourthly, in such sort that they shall neuer vniuersally erre or faile to teach the ancient and Apostolicke doctrine. Fiftly, whereupon the people are bound to heare them. And hence it followeth, that sixtly, where such Pastors succeede, the true faith is alway conioyned. This is granted. But then our aduer­ries should consider, that such Pastors, furnished with these promises, do not alway succeed openly, or in one place, with­out interruption of the externall succession; but they may arise and successiuely continue when the world seeth them not, or seeing them, driueth them from the Episcopall seas, that they shal be constrained to teach the Church in secret. S. Paul saith, Pastors and Doctors shall succeed, and succeeding teach the true faith, but he saith not, all that haue outward succession hold the true faith: neither is there any thing in his words that pro­ueth this succession to be of that nature which our aduersaries [Page 412] require. Now the question betweene vs is, not whether there be a perpetuall succession of Pastors in the Church of Christ, that infallibly teach his truth; for we deny not that: but whe­ther these Pastors be onely they that continue in one place, one after another outwardly and visibly, at all times, to all the world? & whether Pastors succeeding in this maner be so pri­uiledged that they cannot erre? which we deny, and in al Saint Pauls discourse there is not a word against vs: because whatso­euer he saith may be vpholden in that kind of succession that I haue described. Againe, our English Bishops this day succeed lineally, in their places, from the first Apostles of our land: will the Iesuit therefore grant we are the true Church? he will not (though indeed we be) because they haue changed that which the precedent Bishops held for the true faith: the which being thus obiected ouerthroweth himself; for now you see that with Pastors succeeding, the true faith is not alway ioyned; for one may succeed that will change the ancient doctrine, which the Iesuite thinketh our English Bishops haue done (though they haue not that which is most ancient) but we proue against all exception their Italian Popes haue, as I haue shewed, Di­gress. 49. 51. 52.

§. 55. But as I haue said before, and by many Catholicke writers hath bene proued at large, in the Romane Church onely is this lawfull vninter­rupted succession of ordinarie Pastors found: therfore the Romane Church, and those that communicate & agree with it, is the true Apostolike Church, and hath in it alway taught the true Apostolike faith.

The Answer.

1 Lawfull succession is when the persons succeed in do­ctrine as well as in place: which, in the Romane Church, at this day, they do not; inasmuch as they are departed from the ancient faith to their owne heresies. And this is the principall cause why we deny that which the Iesuite saith here touching the Romane succession.

[Page 413]2 We do not deny but they haue a ranke of Bishops (whether interrupted or no I will shew in the Digression fol­lowing) externally sitting in Rome one after another, but we deny lawfull succession to stand in this. And we deny againe that this is found onely there and no where else; for it is found in the Greeke Church also at this day: as appeareth byLegat. eccl. Alexand. apud Baron. annal. tom. 6. in fine. the letters which the Patriarke of Alexandria sent to the Pope, about 15. yeares since, wherin he stiles himselfe thus: Gabriel, by the grace of God, the seruant of the seat of Saint Marke, in the citie of Alex­andria in Aegypt, and all other places ioyning to him, and bordering on the South, or the sea, and Aethiopia, the ninetie seuenth of the Patriarkes, the successor of Saint Marke the Euangelist. Where­in we see the outward succession to remaine in that Church as entire as it doth in Rome, and yet the Iesuite will not grant the same, and such as communicate with it, to be the true Apo­stolike Church that hath the true faith.

3 And touching this outward succession, because it is so much stood vpon, I say, it is not so entire as is preten­ded, but certaine things may be obiected against it, which are sufficient to take it way, and plainly proue it to haue bene in­terrupted. The which for the satisfaction of such as are desi­rous to looke into this matter, I will briefly set downe in the digression ensuing.

Digression. 53. Obiecting seuen things against the succession of Popes in the Sea of Rome, whereby the same is clearely de­monstrated to haue bene interrupted, and not to be any cer­taine or infallible succession.

4 First, I haue shewed, Digression 29. nu. 38. that our ad­uersaries themselues haue no diuine authoritie, but onely such as resteth vpon vncertaine proofs, to conuince that the Bishop of Rome, rather then of Antioch, for example, is Saint Peters successor. For allow them that Peter himselfe was Bishop of Rome, and appointed his successor to be the head of his Church after his death, which he neuer did; yet is there no in­fallible certaintie, that this successor is the Pope. Canus,Loc. l. 6. c. 8. saith [Page 414] it is proued but either by history or tradition: andAlphons. hae­res. l. 1. c. 9. another lear­ned Papist cōcludeth, that no man is bound to beleeue this or that Pope to be Saint Peters successor. The which vncertaintie shew­eth the succession of the Present Pope, or any other before him, to be indemonstrable.

5 Secondly, supposing Peter were Bishop of Rome, yet there is no certaintie who succeeded him, and one another a good while after.Euseb. ch [...]on. an. 70. Opt. l. 2. Some say, Linus succeeded Peter.Hier. script. eccl. in Clem. &c. 52. in Esa. Marian. Scot an. 71 Some Clemens. Refert. Baro. an. 69. Some that neither, but Cletus. 8. q. 1. Si Petr. Maria Scot. an. 71. Luit prand. vit. Pont. in Clem. Others say, Linus and Cletus were Bishops vnder Peter in his life time, but had no power of binding and loosing. Disputat hoc mundus quar­tus fucritne se­cundus. Gab. lect. 32. Touching Clemens, all things are vncertaine.Fra. Agricol. de primat. Some lay the succession thus: Linus, Clemens, Cle­tus, Anacletus. Baro. ann. 69. n. 42. Some thus: Linus, Cletus, Clemens, Anacletus. Tertull. carm. l. 3. Some thus, Linus, Cletus, Anacletus, Clemens. Onuph. annot ad Clem. Some thus, Cle­mens, Cletus, Anacletus, leauing out Linus. Optat. l. 2. Aug. ep. 165. Some thus, Linus, Clemens, Anacletus, Euaristus, leauing out Cletus. Some thus, Linus, Cletus, Clemens, Euaristus, leauing out Anacletus. Here we see all things are intricate, and no certaintie can be had. The like may be obserued in the lower parts of the succession following.

6 Thirdly, the Sea hath bene voide a good space together without any Pope at all.Baro. an. 53. n. 28. Ann. 253. vpon the death of Fabian it was voide one yeare, and some moneths.Anastas. in Honor. Anno 638. when Honorius died, it was void one yeare, seuen moneths, and seuen­teene daies. Ann. 682.Anastas. in Agatho. vpon the death of Agatho, it was void one yeare, seuen moneths, and fiue daies. Ann. 767.Anastas. in Paul. vpon the death of Paul, it was void one yeare and a moneth. BaroniusAn. 853. n. 63. saith, It hath fallen out that it hath bene void above two yeares and fiue moneths, the election hauing bene delaied through con­tention. Suppur. ann. 296. And in Martinus Polonus it is noted in the margent, that the Papacy ceassed seuen yeares, six moneths, and fifteene daies. These vacations cannot be denied, and therefore the succession hath bene interrupted, because at that time the supposed Head that should succeed was wanting.

7 Fourthly, about the yeare, 850, a woman succeeded, that in the habit of a man continued Pope two yeares, and fiue mo­neths, vntill, being gotten with child she died in trauell, in the open [Page 415] streets as she went on procession. This is recorded by so manyMarian Scot. an. 854. Martin. Polo. an. 855. Palmer. Floren. an. 854. Sigeb. an. 854. Lao [...]ic. Chalcocondyl. reb. Tu [...]c. l 6 p. 411. Anton. hist part. 2. ti [...]. 16 c. 1. §. 7. Coel. Rho digni. lect. an­tiqu. l. 8. c. 1. Historiographers, and all Papists them selues, some few ex­cepted that receiued it frō them, that now it is too late for the Iesuites to controll it. And I care not though Anastasius, that liued in Rome the same time whē this was, and writ the Popes liues, mentioneth it not in his booke;Onuph annot Ioan. 8. Bell. Ro. Pont. l. 3 c. vlt. Baron ann. 85 [...]. n. 64. which is the best argu­ment our aduersaries haue against it. For Anastasius his booke is of small credit with themselues.Praefat. ad lecto. He that put it foorth saith himselfe, that it is a question among the learned, whether this A­nastasius be the true author of all the liues contained in the booke. For Platina, Trithemius, and Onuphrius, and others, thinke Da­masus writ their liues that were from S. Peter to himselfe. Which being true, then it is not certaine that Anastasius, liuing in Rome when Ioan should be Pope, wrote euery thing in that booke. He saith, that by reason of the often contradictions contai­ned in the booke, Baronius suspecteth it was cōpiled by more writers then one, & by two at least. He saith, many things are affirmed con­trary to the truth, which can be proued by the testimony of no graue or ancient author; many slips in Chronagraphy are therin, and many things repugnant, and not agreeing together: in many places other men haue added or detracted. He saith, it may not be denied that in the copy there are places so intricate, that there is no hope to get out. And he confesseth, that after the life of Hadrian the second, the liues of three Popes are omitted that went betweene him and Stephen the sixth: as the life of Ioan is omitted, that should haue gone betweene the liues of Leo the fourth, and Bennet the third. Yeaan. 739. n. 6. Baronius, in his owne fauour, can espy that ma­ny things are foūd in others which Anastasius hath omitted; but we are whooped at for saying so: thogh we bring the testimony ofMartin. Polo. Sigeb. Palmer. Florent. Fascic. temp. Anton. Volateran. diuers authors that say, she was put not in the catologue of Popes for the turpitude of the thing: which might be the reason why Anastasius, or others, mention not the story. For what should the Popes Library keeper do writing her life that must be ra­zed out of the catologue? yea Volateran saith, the story is, by ma­ny omitted for the foulnesse thereof. And if it be obiected that A­nastasius saith, Leo continued Pope eight yeares, three mo­neths, and fiue daies, and Bennet two yeares, sixe moneths [Page 416] and ten daies; that there could be no roome for Ioan to sit be­tweene them her 2. yeares and odde: this is easily answered by that which I haue obserued already, touching the corruption of the booke. An instance whereof I giue in Stephen the fift, of whom he saith, that he sate seuen yeares, & seuen moneths, when it wasCarranz. in Steph. 5. but seuen moneths and three daies. These things the Papists themselues haue obiected against Anastasius, if any man thinke his silence in the matter of Pope Ioan so great an euidence, that thereupon he would condemne all others that haue written it: though it may also be inquired whether they haue giuen him a purgation or no. ForSur. comment rerum. in orb. gest. p. 424. they write of their Cardinall Gropper, in praise of his continency, that he threw his bed out of his chamber window, because on a time, he found a woman making it. So when Ioan a woman had, con­trary to the succession, made the Popes bed, and Anastasius written it; why might not he that set out out the booke, be mo­ued with Groppers zeale, and throw the story out of the win­dow? They that remēber how much hath bin cast of late, since printing came in, out of all authors, by such purgation, may with good discretiō enquire into this point. For the Church of Rome is so curious in auoiding suspitions, that if any seruant of hers, be it Caietan, or Ferus, or Thomas, or Anastasius himselfe, make a bed in a wrong chamber, by writing any thing that may iustifie the Protestants faith, out it shall go at the window, and the booke be purged.

8 Fiftly, diuers Popes haue bene heretickes against the faith, and, as LyraExposit. in Mat. 16. §. Non praeualebunt. noteth, reuolted from it. This I haue shewed at large, Digression 28. Yea it is a iudgement reported by the skilfullest Diuines in the Popes Church: not onely that he hath bene an hereticke, but also,Greg. Valent. tom. 3. p. 240. 2. that he may do his best to obtrude his priuate heresie vpon others. YeaTurrecr. ium. eccl. l. 4. part. 2. c. 16 §. Deci­mus septimus modus. he may define it solemnly, and auouch that Christians ought to hold it as Catholick: which you may be sure they would not say, but that they haue seene the experience of it in former times. NowTho. 22. q. 39. art. 3. Turrecr. sum. eccl. l 2. c. 112. ad. 7. & l. 4. part. 2. c. 20. Caiet. de au­thorit. Pap. & Conc. c. 18. an hereticke ceasseth to be Pope, and falling from the faith, he falleth ipso facto from the chaire of Peter: whence it followeth, that the successi­on of the Romane Church hath bene so often interrupted as [Page 417] there haue bin heretiks that haue succeeded; by our aduersaries owne doctrine. Yea BellarmineNot. eccl. c. [...] vseth this very reason to dis­proue the succession of the Greeke Churches: Finally, saith he, all those patriarchall Churches haue had manifest hereticks to their Bishops for a long time, and therefore the succession of the ancient Pastors is interrupted. Will our aduersaries now stand to that law which they haue giuen to others?

9 Sixtly,D. 79. Si quis. it is the Popes owne law, that if any man be instal­led Pope, through mony or fauour of men, or by popular or militarie tumult, without the consent and canonicall election of the Cardinals and Clergie, let him not be accounted Pope or Apostolicall, but apo­statical. By vertue whereof the succession of the Roman Church is wholy ouerthrowne. For it must be granted, that so often as this law hath bin broken, so oft the succession was interrupted. But nothing hath bin more common then by Simony and vio­lence to obtaine the Papacie.Vit. Damasi 2. Platina noteth it in Damasus the second: The custome grew (saith he) that any ambitious fellow might inuade Saint Peters seate. AndVit. Bonif. 8. in Boniface the eight,Ingreditur vulpes, regnat Leo, sed canis exit: Re tandē vera, si sic fuit, ecce Chimaera: Mat. Westm. pag. 443. of whom the saying went, that he entred like a fox, raigned like a lion, died like a dog. Guicciard. hist. l. 1. & 6. Thus of late yeares succeeded Iulius and Alexander. And PlatinaVit. Syluest. 3 speaking of the coming of Syluester the third to the Papacie, saith, At that time it came to passe, that he which most preuailed, not in learning and holy life, but in bribery and ambition, euen he alone obtained the Papacie, good men being oppressed and reiected: and he wisheth that this custome were not retained in our times. Caesar Baronius intreating of the Popes that succeeded in the ninthAn. 908. n. 6. age, telleth how about the yeare 908, Theodora a noble woman, but a notable strumpet, of great beautie and excellent wit, by keeping companie with Adelbert the Marquesse of Tuscia, by whom also she had certaine daughters, gat the monarchy of the city into her hands, and prostituting her daugh­ters to the Popes, inuaders of the Apostolicke sea, and to the Mar­quesses of Tuscia, thereby the commaund of those strumpets so in­creased, that at their pleasure they remoued the Popes that were lawfully created, and thrust violent and mischieuous men into their roomes. An 912. n. [...]. And he addeth a complaint touching the miserable face of the Church at that time: How filthy (saith he) was the face of the Romane Church then, when most powerfull, and withall most [Page 418] sordide whores bare all the sway at Rome? at whose lust Seas were changed, Bishops were giuen, and that which is horrible and not to be vttered, whose louers the false Popes were thrust into the seate of Peter, which were not to be written in the catalogue of the Ro­mane Bishops but for the noting of such times. For who may say they were lawfull Popes, which were thus without right thrust in by such strumpets? No where do we find any mention of Clergy chusing or giuing consent afterward: all Canons were put to silence, the Pon­tificall decrees were choaked, ancient traditions proscribed, and the old customs, sacred rite, and former vse in chusing the high Bishop, vtterly extinguished. Thus had lust gotten euery thing into it owne hand, &c. Thus themselues write of their owne succession, which sheweth what we are to thinke thereof, the rather, if we rememberSigon. Reg. Ital. an. 1046. lib. 8. that this abuse continued almost 200. yeares toge­ther; that it might appeare that if discontinuance of time, or vnlawfulnesse of entrance could interrupt a succession, this of the Papacie, so insolently bragged of, was grosly interrupted. Now take some special examples.Puer fermè decēnis. Baron. an. 1033. nu. 6. Glab. Rodulf. Bennet the ninth was a child about ten yeares old.Baro. an. 955 nu a. & 3. Iohn the twelft, a mad lad, eighteen yeares old at the most. Plat. & Ba­ro. an. 908. 1. Sergius the third entred violently, casting out his predecessor Christopher, imprisoning him with bands, vn­till he draue him to turne Frier, and so end his dayes.Baro. an. 912. nu. 7. Iohn the eleuenth was created Pope by Theodora, and violently intru­ded for his filthy loue.Baro. an. 928 nu. 2. Afterward her daughter Marozia by force of armes expelled him, and caused him to be imprisoned, where he was smothered to death. Leo the sixt succeeded him,Baro. an. 929 1. and he also was imprisoned and died. The next but one was Iohn the twelft:Baro. an. 931 nu. 1. he was bastard to Sergius by Madam Maro­zia, and being yet but a stripling, was violently put into the Popedome by his mother and her husband Wido, the Mar­quesse.Baro. an. 940 nu 1. The next Pope but one was Stephen, chosen by the Romanes, without the Cardinals consent.Baro. an. 955. nu. 4. Iohn the twelfth was made Pope by the faction of Albericus his father, when for his age he was not yet capable of the order of a Deacon. Luitpr. l. 6. [...]. 11. In the end his Bishops forsooke him, and one night as he was in bed with a mans wife, he diuel strooke him, and he died. About ten yeares after,Baro. an. 974. nu. 1. Bennet the sixt was imprisoned and murdered [Page 419] by Boniface that succeeded him, who got the Popedome by violence;An. 975. nu. 1 and was againe himselfe as violently deposed, and Iohn the 15. put in his roome:An. 985. nu. 1 but he returned againe, and apprehending Iohn, imprisoned and murdered him. This com­panion is one of the succession, and yet Baronius saith of him, he was a villaine and a theefe, the murderer of two Popes, the inua­der of Peters chaire, who had not so much as one haire of a Romane Bishop, whether ye consider his entrance or going forward: but de­serueth to be reckoned among famous theeues and ransackers of their countrey, such as were Sylla and Catiline, all who might cast their cap at this theefe. These are a few examples among many of such as haue succeeded in the Church of Rome, taken out of our aduersaries owne writings. May it please them to looke backe and make a stand a while, and when they haue viewed the maner of their coming in, and well beheld their order, to say what they thinke of the Romane succession in their dayes, and where it was? And to remember that it is not the badnesse of their liues that I now vrge against them, but the maner of their entrance, which by all lawes of God and men, maketh them a­postaticall; and as Baronius confesseth, not fit to be put into the catalogue: and yet they were aboue fiftie Popes together that thus entred, and this order continued 200. yeares at that time, beside all other times, wherein the succession may be shewed to haue bin no better.

10 Lastly,Onupht. cro. Ro. pont. Bozi. sign. eccl. l. 19 c. 1. there haue bin thirtie schismes, wherein there were two or three Popes at once. As for example, about the yeare 1044.Baro. an. 1044 nu. 1.2.5. Nau­cler. vol. 2. gen. 35. Onuph. in Grego. 6. ad Plat. Bennet the ninth, Syluester the third, and Iohn, were all Popes at once, and made their abode in three seuerall places of the citie, diuiding among them the reuenues of the Patriarchies, vntil Gregory the sixt, hiring them with mony to giue ouer, himselfe was created the fourth Pope, and was pre­sently expelled againe, and Clement ordained. Againe,Theod Niem. l. 1. c. 7. about the yeare 1379. began the schisme betweene Vrbane and Cle­ment, which ended not till 70. yeares after. At the first there were two Popes together, the one in Italy, the other in France;Naucler. vol. 2. gener. 46. Io­an. Marian. de reb. Hisp. l. 18. c. 1. what time the most learned men aliue could not tell which was the true Pope, but it was doubted throughout the Chri­stian [Page 420] world.Naucler. gen. 47. Hereupon some thirtie yeares after the schisme began, the Cardinals meeting at the Councell of Pisa, elected a third Pope, and so there were three Popes: whereof Bellar­mineRom. pont. l. 4. c. 14. saith, it could not easily be iudged which of them was the true and lawfull Pope, euery one of them hauing most learned pa­trons.Naucler. gen. 48. Shortly after, the Councell of Constance deposed them all three, and created Martin: which yet did not so extinguish the schisme, but that in the Councel of Basil it brake out again, where the Duke of Sauoy was made Pope against Eugenius, and was called Felix,Clement ele­cted, an. 1379. Felix resigned, an. 1449. betwene whose resignation, and the ele­ction of Clement against Vrban, was 70. yeares. Here let any man bethinke himselfe what succession this was, wherein so many Popes succeeded all at once, and no man can tell which was the true Pope. For if the Iesuite will haue me to beleeue the Romane faith because of the succession of Popes in that Church, then it is needfull that he shew me who they were that thus succeeded, and proue their entrance lawfull: which he cannot do, forasmuch as euery one of them will maintaine his owne right, and as I haue noted, had the most learned and conscionable men in the world on their side: that no man could tel who succeeded.

§. 56. And this conclusion I may also confirme with the authoritie of the ancient Fathers, who in expresse words do affirme, the Romane Church, which was then gouerned by Popes as now it is, to be the lawfull and Apo­stolicke Church; Iren. l 3. c. 3.5. August. contra Ep. fundam. c 4. and in di­uerse other places S. Ambros. serm. 47. de fide Petri. S. Hierome Epist. ad Da­mas. de verbo hypost. S. Cyprian l. 1. Ep. 1. ad Cornel. l. 4. Ep ad Papianum, and others. The which since they did affirme for no other reason but because that companie of men which were Christians in Rome, and which in their dayes communicated with the Romane Church, had a lineall succession of people and priests, deriued, without interruption from the Primitiue Church, which was planted by the Apostles themselues; with which succession of Priests must needs be inseparably ioyned succession of doctrine: since, I say, for this reason, & no other, they did call the Romane, the Apostolike Church: this reason alway holding, as well since the dayes of these Fathers as before, we may say that in effect, they affirmed the Romane Church, at this day, to be the true Apostolike Church. See especially Irenaeus and S. Austin in the place alreadie cited. And Tertullian lib. de praescript. And Optatus lib. 2. con­tra Parmen.

The Answer.

1 The ancient Fathers affirme not one word of all this. First they affirme not that the Romane Church was then go­uerned by Popes, as now it is. For they saw not how it is gouer­ned now, and therefore could not affirme it. And that it was not, in their time, thus gouerned, I haue shewed, Digression. 27. and 49. num. 6. and 51. num. 9. The Bishops of Rome in their time, I graunt, were called Popes and Occumenicall, asEp. Arsen. a­pud Athan. a­pol. 2. Basil. ep. 52. Iustin. No­uell 3. & 5. in tit. Balsam. re­spons. in iure Graecorsi. Ioan. Aquipont. de Antichr. p. 107. other Bishops also were, but they had no such authoritie as now they vsurpe. Their owneConcord. l. 2. c. 12. Cusanus may teach them, that he is gotten beyond the ancient obseruations, not hauing that power belon­ging to him which certaine flatterers giue him. And Duarenus, a Papist likewise, yetDe sacris ec­cles. benef. l. 1. c. 16. confesseth as much as I say, that Phocas made him the vniuersall Bishop, which authority his successors haue maruellously increased.

2 Next, albeit they affirme the Church of Rome to be the lawfull and Apostolike Church, yet they affirmed not the pre­sent Romane Church, which they neuer saw, so to be. He that affirmed Lais to be a virgine when she was ten yeares old, did not say, she was so at twētie. Rome since their death hath plaied the whore, and lost that name and reputation which the fathers had of her. Which answereth all the places cited out of Ire­naeus, Austine, Ambrose, Hierome, and Cyprian. For, calling Rome the Apostolike Church, they spake of their owne time, and not of ours.

3 Thirdly, they do not affirme the Romane Church in their dayes to be lawfull and Apostolike, for no other reason, but because it had a lineall succession from the primitiue Church: but, as I haue answeredSect. 53. n. 2. & inde. before, because it had withall the suc­cession of doctrine, which the present Papacie hath not. Nei­ther did they thinke that therefore it had succession of doctrine because it had succession of Priests, as if the former must needs be inseparably ioyned with the later. For their words expresse no such thing as I haue shewed. They reuoke schismatickes to the succession indeed of the Romane Church, as they did like­wise of others, and obiect it against them: but not it alone, nor [Page 422] so as they would assume all succession, for euer, to be ioyned with the true faith, though then, in the Churches named, it was. Neither did they beleeue the Priests whom they so called, to be sacrificers, or Massing Priests. They vsed the name, but they gaue it not the definition which the Church of Rome now vseth. Vpon all which it followeth, that the ancient fathers af­firmed not the Romane Church at this day to be the true Apo­stolicke Church, though you see into the places cited an hun­dred times; the which are answered Sect. 53. principally for this cause, that the reasons whereupon they so commended it then, hold not now in our dayes as they did in theirs. If our aduersaries will take benefite by that which the fathers say in commendation of the Romane Church in their dayes, they must proue their succession as inuiolated, and their doctrine as sound as then it was: which they can neuer do.

§. 57. Now to make an end, considering all this which I haue said and proued, to wit, that there is but one infallible and entire faith, the which is necessarie to saluation to all sorts of men, the which faith euerie one must learne by some knowne, infallible, and vniue [...]sall rule, accommodate to the capacitie of euerie one: the which rule can be no other but the doctrine and teaching of the true Church, which Church is alway to continue visible to the worlds end, and is to be knowne by these foure markes aforesaid, agreeing onely to the Romane Church; whereupon it followeth that it only is the true Church, of which euery one must learne that faith which is necessarie to sal­uation: considering, I say, all this. I would demaund of the Protestants who will not admit the authoritie or doctrine of the Church, how they can per­swade themselues to haue that faith whereby they may be saued? or by what right they can chalenge vnto themselues the title of the true Church? since, as I now haue proued, they haue neuer a one of these foure markes, which by the common consent of all, are the true markes of Christs true Church. How can theirs be the true Church which neither is one, because it hath no meanes to keepe it in vnitie: nor holy, because neither was there euer man of it which by miracle, or by some other vndoubted testimonie, can be proued to be truly holy? Neither is their doctrine such as those that most purely obserue it, do without faile, become holy; nor catholike, because it teacheth not all true things which haue bin held in former times, but denieth many of them. Neither is it spread ouer all the Christian world, but euery particular sect is contained in some few corners therof: neither hath it bene euer since Christ, but sprong vp of late; the first founder being Martin Luther an apostata Frier, a man after his apostasie knowne both by his writings, words, and deeds, and [Page 423] maner of his death, to haue bene a notable euill liuer; nor Apostolike, be­cause the preachers thereof cannot deriue their pedegree lineally without interruption from anie Apostle, but are forced to begin their line, if they will haue anie, from Luther or Caluin, or some later. How can they then bragge that they only haue the true, holy, Catholike and Apostolike faith? Since this is not found but only in the true, holy, Catholike, & Apostolike Church; and remaining alwayes, as S Augustine said, in ventre Ecclesiae, in the bellie of the Church. It is vnpossible that they which are not of this Church, should haue the true faith, according to the saying of the same Augustin afore cited Quis­quis ab hoc ventre separatus est, necesse est vt falsa loquatur: whosoeuer is sepa­rated from this bellie of the Church, he must needs speake false For who can once haue true faith, vnlesse he first heare it? because fides est ex auditu. Rom. 10. Faith cometh of hearing. But how can one heare it sine praedicante, without one to preach it truly vnto him?

The Answer.

1 That which the Iesuite hath said and proued, is granted him, to wit, that there is indeed but one true faith, which is ne­cessarie to saluation to all sorts of men; the which as it must, so it may be learned by that rule which God hath left, infallible, vniuersall and accommodate to the capacitie of euery one: the which rule is the Scriptures, contained in the bookes of the old and new Testament, and not that which the Iesuit meaneth by the doctrine and teaching of the Church: though no man deny but that is needfull for the shewing and teaching of the rule to all that shall be saued, expounding the said teaching of the mi­nisterie wherby the faithfull are directed in the Church. But he hath not proued the Church to be alway visible to the world, nor those foure to be the Notes of the Church. He hath said it, but not proued it, as appeareth by my answer.

2 All which being considered, his demands are soone and shortly answered, that the Protestants admit the authority and doctrine of the Church, though they thinke not the Papacie to be it, nor the authoritie thereof to be aboue the Scripture. And the grounds wherupon they perswade themselues to haue the sauing faith, are so infallible, that all the Papists in the world cannot cōfute them. And our title to the true Church is sound, when our aduersaries haue smattered and wrangled against it [Page 424] what they can: for the doctrine of the Scripture which in all points we professe & beleeue, proue it. And albeit those foure, One, Holy, Catholicke, and Apostolicke, be not the markes of the Church, but certaine qualities therein, yet we haue them, at least for anie thing the Iesuite hath said to the contrarie: all whose discourse against vs, pretending the want of these things among vs, I haue fully answered in their proper places, and re­torted vpon himselfe, whereby the iudicious reader may be sa­tisfied. And therefore when we say, ours is the true faith, we brag not, but maintaine and auouch our lawfull title, since, as S. Austin saith, the same is not to be found but in the bellie of the true Church, which we are. Whereupon we aduise all Papists whatsoeuer to renounce the Papacie if they will hold the truth and be saued. For, according to the saying of the same Austin aforecited, whosoeuer is separated from this bellie of the Church, must needs speake false, because out of the true Church there is neither true preaching, nor lawfull sending such as should preach: and I haue manifestly shewed that the Papacie is not the true Church, but a disease, that by the faction of some, grew vnto it.

3 Thus the whole discourse of this Section is briefly an­swered. But where he saith, our religion sprang vp of late, the first founder being Martin Luther, an apostata Frier, a man knowne by his writings, words, deeds, and death, to haue bene a notable euill liuer: this must be a little more stood vpon, because it is the burden of euery song among the Papists. And first, it is to no purpose to say, our religion sprang vp of late, in Luther, vnlesse our euidence whereby we shew it to agree with the Scripture, and to haue bene taught, in the Church of Rome it selfe, many hundred yeares afore Luther was borne, can be disproued. Next, we graunt Luther was a Frier, and obtaining the know­ledge of the truth, renounced the profession, which was no o­ther apostasie, or fault in him, then it was in S. Paule when he re­nounced the profession of a Pharisee, and became an Apostle; both the professions being hypocrisie, saue that of the Frier was of a deeper tincture, as I haue shewed, Digress. 45. Then concerning his writings the Iesuite is no competent iudge. For woe to him and all his Church, if Luthers writings be good. [Page 425] And therefore let them be examined by the Scripture, the touchstone of all mens writings, & not by the witles preiudice of idle companions that neuer read them. And if they containe some particular things that deserue reproofe, yet what disgrace is that to the substance of his writings? What fathers writing is so pure but it containeth some error? Yea I challenge the Iesuit, let him name, if he can, one writer of his owne side, old or new, Schooleman, or Iesuite, but some or other in the Church of Rome will except against something he writ? Thomas, Caietan, Bellar­mine, and Baronius are controlled; yea in the later editions, the Councell of Trent hath purged, in a manner, all writers; which maketh it cleare, that some errors in Luthers bookes disaduan­tage vs no more then the errors purged and espied in their owne books, disaduantage the Papists. And yet the things that are most excepted against, are no errors, but the ancient truth maintained against Popish innouation. And let the words of Erasmus, a man able to iudge, byAntididag. p. 58. Sur. cōment p. 288. Staplet. discours. p. 159. the Papists owne confession, determine this matter.Epist. ad Car­din. Mogent. He saith, It is obserued of a truth that these men (the Papists) condemne many things in Luthers bookes, as hereticall, which in Austin and Bernard are read for godly and good Diuinity: and he addeth, That he seeth this, the best men are least offended at his writings. The which is most true, it being their ordinary practise, for the hatred of our persons, to raile vpon that, which by their owne confession the ancient fathers held before vs. SoHosiand hist. eccl. cent. 16. p.837. Andreas Masius, in the company of diuers, acknowledged there was more Diuinitie in one page of Lu­ther then sometimes in a whole booke of some father. Let his wri­ting therefore rest, and come to his life and death.

Digression. 54. Containing a briefe narration touching the life and death of Martin Luther, with the incredible reports thereof made by his aduersaries. And shewing how sundry Popes, in the Church of Rome, haue liued and died worse then he, supposing all reports were true.

4 In speaking of this matter, that standeth altogether vp­on [Page 426] witnesses, I must put the reader in mind of a speech of Bel­larmines:Not. eecl. c. 14. §. Sed respon­deamus That it is the part of a foole rather to beleeue Caluin and Illyricus touching ancient histories, whereat they were not pre­sent, then Bernard, Bonauenture, and Antonine, that were pre­sent. Let this law be kept then, that Surius, Lindan, Pontacus, and other railing Papists, that were not present at Luthers life and death, be not credited against them that liued with him, & saw him die: and if any will beleeue them, let him be the Ie­suites foole. Now touching his life, Melancthon that was his companion, and liued with him, hath written it, and commen­ded it, to say no more. And Erasmus, that was familiar with him,L. 11. Ep. 1. ad. Card. Eborac. in a certain Epistle to Cardinall Wolsey, giueth testimo­ny, that his life was approued with great consent of all men. And this, saith he, is no small preiudice, that the integritie of his manners is so great, that his verie enemies can finde nothing which they may calumniate. As indeed to this day nothing can be produced a­gainst him that is substantiall. They clamour of his doctrine, because it was against them, and produce some vehement speeches, which his aduersaries by their iniuries prouoked him vnto, as Saint Hierome often times vseth the like vehemency; but what is that to his conuersation? Let them shew his life to haue bene led otherwise then became a Preacher of the Go­spell: what murthers, riots, whoredomes, periuries, scandalous courses did he liue in, as many Popes haue done, and the top­gallant of the Romish clergy?

5 They say, he married a Nun, after he and she had vowed to the contrary. But this is a silly accusation, for the Pope hath dispensed with many to do the like; and it is a ruled case in the Schooles, that the solemne vow of continencie may be dispensed with. And therefore in this point they offended no further but in marrying without the Popes licence, supposing the liber­tie of marriage depended on his permission: which licence if he had purchased, then the fault should haue bene none, al­though he had married his owne sister, by the dispensation of Martin the fift. And so all the rest of his faults, if they be inqui­red into, will proue to be nothing else but certaine trespasses a­gainst the Popes corrupt canons.

[Page 427]6 Touching his death you see the Iesuite speaketh suspiti­ously, reade prodigious tales in the bookes of our ad­uersaries, which I will set downe by and by: but they which saw him die, and accompanied him to his gra [...]e, thus report it, from whose mouths we haue itSleida. com­ment. l. 16. Lo­nicer. theat. h [...]st pag. 244. written: Being ill at case, yet nowtwithstanding the last day of his life, he came out to dinner, and also to supper, what time he had much comfortable speech concer­ning the life to come; and this among other; that as [...]ldam in Para­dise, when the woman was brought vnto him, did not aske who she was, or whence she came, but presently knew her to be flesh of his flesh, and bone of his bone, by reason he was filled with the holy Ghost, and indued with the true knowledge of God: So we in the next life, being renued by Christ, shall know our parents, wiues, and children, much more perfectly then Adam at that time knew wife. After supper he prayed, as his custome was, priuately by himself [...]; in which time the paine of his brest that had long troubled him, began to in­crease: but [...]ting laid on his bed, and hauing taken some of an Vni­corns horne in wine, he slept soundly by the space of two houres: and being awaked, he was had into his owne chamber, saying, as he went, into thy hands, ô God, do I commend my spirit: for thou ô God of truth hast redeemed me. Soone after, he gaue himselfe to rest, but first saluted his friends that were present, saying also to them: Pray God that he will preserue vnto vs the doctrine of his Gospell, for the Pope and Trent Councell are in hand with grieuous things. And when he had said this he began to sleepe; but the force of his disease awakening him, something after midnight, he began to complaine of the stopping in his brest, and to feele death coming vpon him, Whereupon he fell to prayer, vsing these words: Heauenly Father, who art God and the Father of our Lord Iesus Christ, and the God of all comfort, I giue thee thanks for that thou hast reuealed thy Sonne Christ vnto me: in whom I haue beleeued, whom I haue pro­fessed, loued, and preached, and whom the Bishop of Rome, and the rest of the wicked, persecute and reproach: I beseech thee my Lord Iesus Christ receiue my poore soule. And heauenly Father, though I be taken out of this life, and shall lay downe this my body, yet I be­leeue assuredly that I shall remaine for euer with thee, and that none shall be able to plucke me out of thy hands. Hauing ended this [Page 428] praier, he repeated the 16. verse of the 3. chapter of Saint Iohn: So God loued the world, that he gaue his onely begotten Sonne, that whosoeuer beleeueth in him should not perish, but haue euerlasting life. And then the 20. verse of the 68. Psalme, Our God is the God that saueth vs, euen the Lord God that deliuereth from death. And not long after this, he commended his soule into the hands of God, two or three times ouer, with shew of much comfort: vntill, as a man falling asleepe, by little and little, he departed this life, the stan­ders by perceiuing no paine to vexe him. This was the end of that good man, whose memory shall be precious in the Church for euer, and there kept greene and florishing as the rod of Aaron laid vp in the tabernacle: the same time being present by him the Earle of Mansfield, and other noble men, Iustus Ionas, Mi­chael Coelius, Ioannes Aurifaber, and many more, who haue testified these things to be true, and accompanied his body to Wittenberge; where by the appointment of the Prince Ele­ctor, he was honourably buried in the Tower Church, and with great lamentation of many; Bugenhagius making the fu­nerall Sermon, and Melancthon the Oration.

7 This the Iesuite is bound to beleeue, because it is testi­fied by such as were present, and not the malicious reports of his deadly enemies that made them on their fingers ends, wherein there is not so much as common likelihood to maintain them. For let it be tried whether the talesensuing be probable:Cocl. vit. Lu­theri. Pontac. Burde. an. 1544. Lindan. fuga i­dol. p. 80. c. 8. Caluinotur cism. pag. 957. Defence of the Cens. p. 66. Bel. &c. That going to bed merry and drunke, he was found the next mor­ning dead in his bed, his body being blacke, and his tong han­ging forth as if he had bene strangled: which some thinke was done by the diuell, some by his wife. And that, as they bare him to the Church to bury him, his body so smelt, that they were faine to throw it in a ditch, and go their waies. For these things sauour of the mint. Thyrraeus the IesuiteDe Daemo. niac. part. 1. Thes. 99. telleth, how the same day Luther died, many that were possessed of diuels, in a towne of Brabant, were on a sodaine deliuered, and not long after possessed againe. And when it was demanded of the di­uels, where they had bene? they answered, that by the appoint­ment of their Prince, they were called forth to the funerall of Luther. And this was proued to be true, because a seruant of [Page 429] Luthers, that was in the chamber when he died, opening a case­ment to take in the aire, saw neare vnto him a great number of blacke spirits hopping and dancing. The which is a mery tale, saue that it was made betweene the diuell and the exorcist, and crosseth the former: for if Luthers seruant was in the cham­ber by him when he died, then he was not strangled suddenly by his wife in the night: and if the spirits departed out of the possessed to go to his buriall, then belike he was buried and not left in a ditch.

8 But the furie of his enemies was so great against him, that not able to conceale these tales made against him till he was dead, they published them in print in his life time, which notably conuinceth them of slander and malice. The copy of which newes I heare set downe, that such as haue read the re­ports of railing Papists touching him, may be aduertised of the credit thereof, when this was set abroad long before his death.Lonicer. thea­trum p. 246. A horrible miracle, & such as was neuer heard of before, that God who for euer is to be praised, in the fowle death of Martin Luther, damned in body and soule, shewed for the glory of Christ, and the a­mendment and comfort of the godly. When Martin Luther fell in­to his disease, he desired the body of our Lord Iesus to be commu­nicated to him; which hauing receiued, he died soone after. And when he saw his end approch, he desired that his bodie might be layd on the altar, and worshipped with diuine honors. But God willing at the length to make an end of horrible errors, by a huge miracle war­ned the people to desist frō the impietie that Luther had brought in. For his body being layed in the graue, on the sudden such a tumult and terror arose, as if the foundation of the earth had bene shaken. Whereupon they that were present at the funerall grew amazed with feare, and lifting vp their eyes saw the holy hoast hanging in the aire. Wherefore with great deuotion they tooke it, and layed it in a holy place: which being done, this hellish noise was heard no more. The next night after was heard a noise and cracking about Luthers tombe, much louder then before, which waked all that were in the citie out of their sleepe, trembling and almost dead for feare. Wherefore in the morning opening the sepulcher where Luthers detestable body was layed, they found neither body, nor bones, nor [Page 430] clothes, but a stinke of brimstone coming out of the graue, had wel­nigh killed all the standers by. By the which miracle many being terrified, reformed their liues to the honour of the Christian faith and the glory of Iesus Christ. This merry conceit being spread ouer Italy, at length a copie came to Luthers hands, which ha­uing perused, he writ these words vnder: I Martin Luther, by this my hand writing confesse & testifie, that vpon the 21. of March I receiued this fiction, concerning my death, as it was full of malice and madnes: and I read it with a glad mind, and a chearful counte­nance, but yet detested this blasphemie, whereby a stinking lie is fa­thered on the diuine maiestie of God. As concerning the rest, I can­not but reioyce and laugh at the diuels malice, wherewith he and his rout, the Pope and his complices, pursue me. And God conuert them from this diuellish malice. But if this my prayer be for the sinne that is vnto death, that it cannot be heard, then God graunt they may fill vp the measure of their sinne, and with such lying libels as this let them delight themselues one with another, to the full. Hi­therto the libell, with Luthers answer; whereby it appeareth of how shall credit the Papists reports are touching Luther, and what the practise of the Romane Church is against the persons of all that embrace not her errors: and the Iesuite is admonished hereby, that Luthers life and death, reported by his enemies, is no indifferent motiue why any man should mis­like the Protestants religion the more for it. For this report is made the more incredible, because it walked abroade afore he was dead: and the Reader may the easilier beleeue that I say, because within our owne memory, the like was done by Caluin and Beza, in their life time.

9 But what needed the Iesuite labour thus to discredit vs by Luthers manner of death and euill life? For supposing he were culpable in some things, yet he might be a Saint in com­parison of diuers Popes, who are of greater regard in the Ro­mish Church then he could be in ours. For the world neuer bare such monsters as the Popes haue bin: that were a man de­sirous to represent the most cōplete villanie that could be ima­gined, his next way were to make the picture of a Pope: whose transcendent wickednesse is not our report, as Luthers life is [Page 431] theirs, but the constant narration of his owne subiects, the Pa­pists themselues. They write of Syluester the second, thatMartin. Polo an. 1007. Platin. in Silu 2. Fasci. temp. ann. 1004. be­ing a Monk, he forsooke his monastery, and giuing himself to the di­uell, followed him, and did homage to him, that all things might pro­sper according to his mind, which thing the diuell promised him. And so by bribery he obtained the Archbishopricks of Rhemes and Rauenna, and at last the Popedom also, by the help of the diuel: vpon this condition, that after his death he should be his, body and soule. In the end, as he was saying Masse, by the noise of diuels about him, he vnderstood he should die; whereupon confessing his sinne be­fore the people, he desired all the members of his body, wherewith he had serued the diuell, to be cut off, and the trunke of his bodie to be layd in a wagon, and buried where the horse would draw it. And Caesar Baronius, that laboureth to excuse him,An 991. nu. 7. yet confesseth, that he forsooke his monastery and became a courtier, and in tal­king, babling, slandering, detracting, flatterie, and doublenesse of mind, being made to deceiue, he outwent all men. Touching Bo­niface the seuenth,Baron. anu. 985. n. 1. they write that he was a very villaine, and a church robber, a sauage theefe, the cruel murderer of two Popes, the inuader of Peters chaire, that had not so much as a haire of a Pope, but were to be reckoned among the ransackers and spoilers of their countrey, such as were Sylla and Catiline, which were not compa­rable to this theefe that murdered two Popes. Haue you heard a man thus set forth, as the Pope is here by his owne Cardinall? yet he is no body to Iohn the twelfth, whomPlatin. in Ioā. 13. Naucler. an. 956. the stories call a monster of a man: Platin. in Ioan. 13. one from his youth vp, defiled with all vice and turpitude; more giuen to hunting then praier, when he could tend it for lechery: Sigon. reg. I­tal. l. 7. an. 963. accused and detected before the Emperour, in a Synode of Bishops, of murthers, adulteries, incests, periuries, and o­ther vices of all sorts. Onuph. annot. Plat. an Ioan 8. Luitpran d. l 6. c. 6. & 7. quem refert Baron. an. 963. His whores that he kept are named, Reyne­ra a widow, Stephana his fathers concubine, and her sister; Ioan, Anne, and diuers others. He turned the Pallace of Lateran into a stewes. He would forcibly rauish wiues, widowes, maids, that came from other places to Rome on pilgrimage, the fame whereof made them afraid to come. He would giue them Saint Peters golden chal­lices and crosses for a reward. He vsed hunting openly, and dicing and drinking. At dice he would call vpon the diuell to helpe him, [Page 432] drinke healths to the diuell, set mens houses on fire, reuell it vp and downe the citie in armour. He ordained a Deacon in his stable a­mong his horses; a Bishop of ten yeares old, and made Bishops for mony. He put out his godfathers eyes, cut off his Cardinals members, one mans tongue he cut out, and maimed two Cardinals more, cut­ting off ones nose, and anothers hand: Anton. chro. part. 2. tit. 16. c. 1. § 16. Fascic. temp. an 944. Baron. ann. 964. n. 17. in the end, as he was commit­ting adultery with a mans wife, he was sodainly slaine by the diuell, and died without repentance.

10 I could giue the like exāples of many more, but Alexan­der the sixt, that was Pope about one hundred yeares ago, shall serue the turne. MachiauelDe Principe. c. 18. writeth of him, that he did nothing but play the deceiuer of mankinde: he gaue his mind to nothing but villany and fraud, whereby to deceiue men. Onuph. vit. Alex. vi Guicci. hist. l. 1. He got the Papacie by Simony, buying the consent of the Cardinals, that after smarted for it. The king of Naples signified to the queene his wife with teares, when he heard of his election, that there was a Pope created who would be the bane of Italie, and of the whole commonweale of Italy: Stultissime Pontificē crea­tum, exitio tan­dem cunctis futurum, non fal­si vates denun­tiarunt. Onuph the which was also the generall conceit of all men. GuicciardinLib. 6. saith, He was a Serpent, that with his poysoned infidelitie, and hor­rible examples of crueltie, luxury, and monstrous couetousnesse, sel­ling, without distinction, things holy and profane, had infected all the world. Lib. 1. His manners and customes were dishonest, little sinceritie in his administrations, no shame in his face, small truth in his words, little faith in his heart, and lesse religion in his opinions. All his actions were defiled with vnsatiable couetousnesse, immoderate am­bition, barbarous crueltie. He was not ashamed contrary to the cu­stome of former Popes (who to cast some colour ouer their infamy, were wont to call thē their nephews) to cal his sons, his children, and for such to expresse them to the world. Lib. 3. The bruite went, that in the loue of his owne daughter Lucretia, were concurrent not onely his two sonnes, the Duke of Candy, and the Cardinall of Valence, but himselfe also, that was her father: who as soone as he was chosen Pope tooke her from her husband, and maried her to the Lord of Pesere: but not able to suffer her husband to be his corriuall, he dis­solued that mariage also, and tooke her to himselfe by vertue of S. Peters keyes. Lib. 6. Onup. It was, among other graces, his naturall custome, to vse poysenings, not onely to be reuenged of his enemies, but also to [Page 433] despoile the wealthie Cardinals of their riches. And this he spared not to do against his dearest friends: till at the last, hauing a pur­pose, at a banket, to poison diuerse Cardinals, and for that end ap­pointed his cup-bearer to giue attendance with the wine made rea­die for the nonce; who mistaking his bottle, gaue the poisoned cup to him; was thus himselfe dispatched, by the iust iudgement of God, that had purposed to murder his friēds, that he might be their heire.

11 I am afraid I haue bene to bold in medling with these matters. For the Church of Rome hath a law within her selfe,D. 40. Non ncs. glos. §. qui [...] enim. that it is sacriledge to reason about the Popes doings, whose mur­ders are excused like Sampsons, and thefts like the Hebrewes, and adulteries like Iacobs. Qualis qualis autem fuerit Sleidanus sacra mentarius hae­reticus dignus non fuit qui il­lum reprehen­deret. Sur. com­ment. an. 1547. saith thus of Sleidan, because be reported such like matter of Paul the third, as Guicciardin doth of Alexan­der. And our aduersaries thinke whatsoeuer their Popes be, yet such sacramentarie heretickes, as we are, be not worthie to reproue them: and therefore the good and courteous reader shall be at liberty whether he will expound my narration as a reproofe of the Pope, which were dangerous: or as a bare report of the conceit which all men, euen his best friends, haue of his Popes, which I make for no other intent but to shew that Luther liued & died an honester man then anie Pope of Rome in his dayes. For GuicciardineLib. 16. saith, the goodnesse of the Pope is then commended, when it exceeds not the wickednesse of other men, that we may know how rare a thing it is for the Bishop of Rome to be good. The which when our aduersaries see, they should desist from their veine of railing against vs, and by hol­ding them close to the argument, they should maintaine their cause, or else, for euer, hold their peace.

§. 58. But how shall one preach truly, at least in all points, nisi mittatur, vnlesse he be sent of God? But how should we know that Luther, or Caluin, or anie other, that would needs leape out of the Church, and leaue that compa­nie, wherein was vndoubted lawfull succession, and by succession lawful mis­sion, or sending from God? How should we, I say know that these men, tea­ching new and contrarie doctrine, were sent of God? Nay certainly, we may be most sure they were not sent of God. For since almightie God hath, by his Sonne, planted a Chur [...] [...]n earth, which euer shall be vntill the worlds end, and hath put in his Church a visible succession of ordinarie Pastors, which he will alwayes, with the assistance of himselfe, and of his holy Spirit, as hath bene proued, so guide that they shall neuer vniuersally faile to teach the true [Page 434] faith, and to preserue the people from error; we are not now to expect anie sent from God, to instruct the people, but such onely as came, in this ordi­narie maner, by lawfull succession, order, and calling, as S Paul saith, Heb. 5. Nec sibi sumat honorem sed qui vocatur â Deo tanquam Aaron: to wit, visibly, and with peculiar consecration as his was, Leuit. 8. to which accordeth that which we reade 2. Paralip. 26. vers. 18. whereas Azanas said to Ozias the king, Non est tui officij, Ozia, vt adoleas incensum, sed sacerdotum, hoc est, fi­liorum Aaron qui consecrati sunt ad huiusmodi ministerium: Egredere de san­ctuario, &c. Which bidding when Ozias contemned, and would not obey, he was presently smitten with a leprosie: and then being terrified; feeling the punishment inflicted by our Lord, he hastened away: as in the same place is said. By which place doth plainly appeare, that it doth not belong to anie o­ther to do priestly functions, as to offer incense, or sacrifice to God, or to take vpon them authoritie to preach, instruct, and teach the people, but onely to Priests, called visibly, & consecrated for this peculiar purpose, as Aaron, and his children were. For though the priesthood of the Pastors of the new law, be not Aaronicall, yet it agreeth with the priesthood of Aaron, according to S. Paule, in the foresaid place, that those that come to it, must not take the ho­nor to themselues, but must be called vnto it as Aaron was, to wit, visibly and by peculiar consecration, and must come to it in this ordinarie maner, which our Sauiour termed to enter in by the doore, Ioh. 10. to wit, by Christ, who vi­sibly sent his Apostles, saying, Euntes docete omnes gentes, baptizantes eos, &c. Matth. vlt. and Ioh. 20. vsing a peculiar ceremonie, Qui sufflauit in eos, he breathed vpon them saying, Accipite Spiritum sanctum, quorum remiseritis peccata, remittuntur eis, & quorum retinueritis, retenta sunt, and are not for­giuen them. By which words visibly was giuen to the Apostles, both power to absolue from sinnes, and a vertuall commandement to the people to make confession to them of all their mortall sinne: since without this confession, they could not tell what to remit, and when to retaine sinnes. The which Apostles, being thus visibly by our Sauiour called, consecrated, and sent, did visibly, by imposition of hands, ordeine others their successors, and these o­thers, from time to time, without interruption, vntill this present, men, who now are Priests and Pastors in the Catholicke Romane Church. These there­fore, I say, enter in by Christ the doore, and therefore are true Pastors, and whosoeuer entreth in anie other way, our Sauiour, in the same place, hath told vs how to account of them, where he saith, Qui non intrat per ostium in ouile ouium, sed ascendit aliunde, fur est & latro, who cometh not to feed the sheepe, but to steale, kil, and destroy them. So that we haue not to expect any to be sent of God, to teach and instruct vs in faith, but such as come in this ordinary maner, as it is certain Luther and Caluin did not come.

The Answer.

1 In this place the Iesuite, to shew we haue not the [Page 435] Church, excepteth against our Pastors, and particularly against Luther and Caluin, as if they had no lawfull calling to preach as they did. And indeed it is a certaine truth, that all true Pastors in the Church of God, taking vpon them to instruct his peo­ple, must haue a calling thereunto, and be sent of God, as the texts alledged do well proue. Heb. 5.4. 2. Chron. 26.18. Mat. 28.19. Ioh. 10.1. and 20.22. And if anie man leape out of the Church, forsaking that company wherein lawful succession vn­doubtedly is, and with the succession lawfull sending frō God, he must be reputed a hireling that cometh to destroy. For this is the touchstone whereby true teachers are discerned, and the contrarie discouered. And by this we know the Pastors of our Church, against whom the Iesuite excepteth, to be legitimate. For the God of heauen sent them, and when they came, they leaped not out of the Church, otherwise then the wheate doth out of the chaffe when it is winnowed, neither did they teach anie thing that was new, or contrarie to the Church, but con­tinued and reformed the ancient doctrine which the Papacie, in the Church, had corrupted. And let the reader remember, which I haue often answered in this booke, that the Popish re­ligion, and abuses of all sorts; in processe of time, grew, as a leprosie, vpon the Church, and, as I may say, incorporated themselues therewith; by reason whereof things good & euill were mingled together, Gods word with mans traditions, the true Sacraments with mans errors, and the externall calling of Ministers with foule corruptions: in which case Luther, and our teachers, renouncing the said errors, traditions, and cor­ruptions, and retaining the rest, cannot be said to haue gone out of the Church, but to remaine perfectly in it still; because that which they left, was not vniuocally of the church, but only in conceit was reputed so. In the Church of Rome, knowne by that name, and in no other, in these Westerne parts, were the true Scriptures, Sacraments, Callings and Successions, & euery part of true faith and necessarie doctrine: but these things were not the Papacie against which we go; the Papacie was, and is, that which ouer and besides was, by degrees, added to them. And therefore our Pastors leapt not out of the Church, which [Page 436] alwayes goeth with the truth, but out of the Papacie; and prea­ching by vertue of that externall mission which they receiued in the Papacie, they had the vndoubted commission of Christ whereto they had right. And euen as when a faire poole of wa­ter becometh in time corrupted, weedes grow, the mudde in­creaseth; and frogs creepe into it, the owner thereof cutteth a channell, and leauing the corruption drawes the water to ano­ther place, and so occupieth it without danger; and the frogs remaining must not complaine the water is theirs, because the pit, wherein they remaine, is it that first ingendred it: no more may the Papacy accuse vs for going out of the church of Rome, as long as we left nothing behind vs but the frogs and weedes; and that which was the ancient water, before they came, we are; whose growing vpon vs was the cause that we separated, although they succeeded in the Church as the weeds and frogs did in the poole.

2 The Iesuite obiecteth, that God hath planted a Church, to endure in all ages, wherein he will haue a visible succession of tea­chers, preserued from failing in the true faith; & therefore none are sent of God but such as come in this ordinarie maner, cal­led, and succeeding, visibly, and with peculiar consecration, which Christ termeth entring in by the doore. The Antecedent whereof is false. For though Gods ordinance be that he haue a Church, and teachers therein, in all ages, succeeding one ano­ther, and standing in the truth; yet he hath made no law that this succession shall be visible, or with peculiar consecration, as the Iesuite meaneth them. For by visible he vnderstandeth con­spicuous, at al times to all the world, which is a foolish assertiō,§ 17. And so forward to the 24. confuted in it owne place where he disputed it. It is sufficient that the succession of the Pastors in the Church, be visible to the children of the Church. And by peculiar consecration, Dom. Bann. he meaneth the Popish ceremonie of Orders, which is a priuate inuention of the later times, and the proper corruption that grew to the outward ordination and calling of Ministers which God appointed. Let these false definitio [...]s be remoued, and the succession, and calling, and consecration, be expounded as God meant them, when he said they should alway be in the [Page 437] Church, and our Pastors haue them, as I haue answered§. 52. n. 5. & §. 53. and so for­ward. be­fore. Yea our verie aduersaries denie not, but a man may be a lawfull Minister though a Bishop neuer consecrated him; and whereas the common opinion in the Church of Rome is, that a Bishop differeth not from a Priest in order, but in iurisdiction onely, hence it followeth, vnauoidably, that iure diuino a sim­ple priest, in some cases, may ordaine, because the power of ordaining belongeth not to iurisdiction but to order, as they call it. The which point will serue to auoid all that the Iesuite hath said in this section, though we should say no more.

3 The Texts of Scripture obiected are easily answered. To that of Heb. 5. I say it requireth no more but that the partie be called of God, which Luther was, as we know by his labour and the fruite of it, though Luther had also a lawfull outward cal­ling, as I haue shewed, Sect. 52. num. 5. For the Apostle spea­keth of Christ, who yet had none of the peculiar consecration mentioned by the Iesuite, but onely a calling from God other­wise testified. All the other places receiue the same answer. For they mention nothing but a lawfull entrance into the ministe­rie, containing no one sillable that bindeth to such an externall kind of succession as our aduersaries call for. Whereupon I con­clude that Luther and Caluin, and all our ordinarie Pastours came in by the doore, and satisfied the whole ordinance of God touching a lawfull calling. For inwardly God enabled them, and opened their eyes to see the Romane corruptions; and outwardly they were created Pastors, and teachers of Diuinity in the Churches where they liued, and where they preached, the magistrate authorized, & the people allowed them; which is sufficient, vnlesse the doctrine they taught could be dispro­ued. And if anie other outward ceremonie, or custome, were wanting, which is vsed in the Church of Rome, or hath bene vsed in the purer Church, in former ages; we care not for that, but are readie to maintaine, that, all circumstances considered, no such custome, or ceremonie, is simply, and by the law of God, or absolutely, necessarie.

Digression. 55. Shewing how vncertaine, and contrary, the Papists [Page 438] are among themselues, touching the power of Priesthood in remitting sinnes; and concerning the first institution of Shrift, where it began.

4 The Iesuite alledging the words of Christ, mentioned Ioh. 20.22. to shew the necessitie of coming in by a lawfull cal­ling: by the way glozeth two things vpon them, that deserue to be noted. First, that thereby the power to absolue from sins, was giuen the Apostles, & so consequently to all Priests. Which I will shew to be but a new opinion, and of no certaintie, that the reader may see the Church of Rome is not at one with her selfe touching the principallest points of her faith, and no man can be certaine of anie thing that the Iesuite saith: for these be his words, To the Apostles was giuen power to absolue from sinnes. But Fra. VictoriaRelect 1. de potest. eccles. sect. 3. saith, There be many Catholike authors, which to the power of Orders, do not simply attribute the remission of sins, or collation of grace, or any effect, truly spirituall, at all. For they say, mortall sinnes can neuer be forgiuen but by contrition, and that by the power of the keyes sinnes are neuer forgiuen, or the first grace conferred. Wherein he hath truly reported of many great and ancient Schoolemen. For so thoughtLib. 4. d. 18. the Maister of Senten­ces. And Maior4 d. 14. q. 2. concl. 3. saith, The sacrament of Penance doth no way blot out sinne, adding, that the Doctors hold this commonly. Mich. Aygnā. Bonon. in Ps. 31 Bo­noniensis demaunding whether a Priest can remit sinne by the power of the keyes, answereth, that the keyes are taken three wayes. First for the principall authoritie simply; and so they belong to God onely. Next for authoritie, not simply principall, but precel­lent, and so they belong to Iesus Christ onely. Thirdly for authoritie, neither principall, nor precellent, but ministeriall onely: and thus the Pope, and his successors haue the keyes, as Christ said to Peter, I will giue thee the keyes. By this ministeriall power he meanes the same that Peter Lombard, whō he alledgeth & followeth, doth,Mag. lib. 4. d. 18. Ouand. 4. d. 18. pro. 26. who is now reiected for holding that the key worketh not any absolution from the sinne, but onely declareth the partie to be absolued. ButAltisiod. part. 4. tract 6. cap. 8. q. 2. Alexand. part. 4. q. 80. m. 1 ad 3. Occh. 4. q 8. lit. q. Gabr. 4. d. 14. q. 2. lit. d. & n. most ancient Schoolemen follow him. Oc­cham saith, I answer according to the Maister, that Priests bind and loose, because they declare men to be bound and loosed.

[Page 439]5 The which exposition, being the truth, as it ouerthroweth the present conceit holden touching the Priests absolution, that it is a iudiciall act, effecting grace, and iustifying a sinner, (whether contrite, or not contrite, that is not materiall to the Priests authoritie:) so it ineuitably destroyeth the Sacrament of Penance. For this supposed power to remit and retaine sinne, is the foundation of that Sacrament. For therefore it is beleeued to be a Sacrament, because the Scripture mentioneth the re­mitting of sinnes by the power of the keyes; which power be­ing no more but onely to declare them to be remitted by true contrition, without conferring anie grace to the partie, the Sa­crament is destroyed for want of conferring grace properly: and so there is no argument in the Scripture that Penance is a Sacrament.

6 Againe, the Iesuite saith, that the Apostles had power to absolue from sin, and the people a commandement to confesse their sinnes, giuen in those words of Iohn: thereby affirming his sup­posed Sacrament to be instituted by Christ, and in those verie words: wherein he falleth againe into the former difficulties, and worse. For in the 40. Section he said, the Protestants de­nying Penance and Satisfaction to be needfull, go against that of Iohn Baptist, Do workes worthy of penance; and that of our Sauiour, Mat. 4. Do penance. Which cannot be so if Penance were not ordained before Christs resurrection: for howsoeuer he will thinke the deniall of Penance is against the Scripture, yet if it were not ordained till Christ was risen, he is debarred from saying we do against the words of Iohn Baptist, & Christ, Mat. 4. because those words command no Penance; or if they do, then it was not instituted in Iohn. 20. after Christs resurre­ction. Let the Iesuite choose which he will.

7 The truth is, our aduersaries and the Church whereof they are, though they make much ado with this sacrament, be­cause it is the net that taketh all their prouision, yet can they not tell either when or where it was instituted, or who com­manded it. You heare what the Iesuite saith, that Christ did it in the 20. Chapter of S. Iohn: which is, I grant, the currant opi­nion among the Iesuites, since the Councell of Trent, but in [Page 440] former times it was not so, afore these men, the Paracelsians of the text, tooke it in hand. Now (Ouand. 4. d. 16 pro. 15. faith a late Frier) out of the Tridentine Councell, prouing the necessity of confession by disco [...]rse out of the authoritie of Iohn 20, we haue this to be the germane sence of that text. He saith, Now since the Tridentine Councell this is the sence, but before no such matter was beleeued. Nay contrary: for,Verb. Confes­sio. 2. n. 1. saith Angelus Clauasinus, a truer way (then by Iohn 20.) whereby it is proued that confession is de iure diuino, is this, that it must not be thought the Church and the Apostles would haue layed so dangerous a burden vpon men, if Christ had not giuen this precept to them, as he did concerning the other sacra­ments, baptisme excepted, whereof it appeareth not when or how they were expresly ordained. Marke how he saith the 20. of Iohn, is not the best way to proue penance by, because the ordination thereof is no where expressed in the Scripture: that the Iesuites haue good reasonBellar. de effect. sacram. c. 25. to be contented with the testimonie of the Tridentine Councell, albeit they haue no other; and to feare lest, if the authoritie thereof be taken away, their whole Christian faith he called in question. For I assure the Reader, that afore this Councell, which was but fiftie yeares since, the sacrament of penance was neuer knowne where it was ordained, though as learned Papists had the matter in hammering as any were at Trent, as I will precisely make demonstration.

8 For one sort of them,Glo. de poe­nit. d. 5. in poe­nitentia. Panor. omnes vtrius (que). de poenit. & re­miss. the Canonists especially, thinke it was taken vp by a custome or tradition of the Church, and not by any authoritie of the Scripture. And those Schoole-men also incline to this opinion,Alexan. 4. q. 8. m 2 art. 1. & q. 17. m. 3. art. 2. Bonauent. quē refert Fr. Ouād. 4. d. 16. pro. 2. that haue written how Christ ordai­ned it not. The second opinion is, that it was ordained by God, and so is de iure diuino. But by what authoritie was it made knowne and propounded to vs?Rosell. verb. confessio 2. n 1. Orbell. 4. d. 17. q 1. Some say by tradition, with­out any Scripture. Scotus4. d. 17. qu. 1. Idem Iansen. concord. c. 147. writeth, that either we must hold it to haue bene published by the Gospell: or if that be not sufficient, it must be said that it is a positiue law published by Christ to his Apo­stles, & by thē to the Church, without any Scripture, as the Church holdeth many other things reuealed vnto her by word of mouth without all Scripture. And PeresiusDe tradit. part. 3. consid. 3 saith, the naked and cleare maner of this sacramentall institution, touching the substance and [Page 441] circumstances thereof, standeth onely vpon diuine tradition, which the holy martyr Clemens reuealed, from the minde of Saint Peter, whom he dayly heard. But others say, it is contained in the Scrip­ture, written: but they are not agreed where; and therefore let it be enquired where it is written? Some say in the old and new Testament both. For GalatinusDe Arcan. l. 10 c. 3 saith, the Iewes had confession. And WaldensisTom. 2. c. 140. writeth, that Christ commanded it not, but con­firmed and supplied the ancient custome thereof vsed in the old law. Neuerthelesse others denie this, and say, Christ appointed it in the new Testament. But in what place I maruell? The Iesuite followingSess 6. c. 14. & 14. c 1. the Tridentine Councell, andBell. Suarez. Greg. Valent. Baron. in places where they han­dle this question. the Iesuites, saith, In the 20. of Iohn.Antididagm. Colon. p. 108. Others say the 16. and 18. of Matthew, when Christ gaue the keyes.Dom. Soto. quem refert O­uand. 4. d. 16. pro. 15. Others say at his last supper when he ordained the Eucharist.Armachan. q. Armen. l 11. c. 14 Others, Luk. 6. and Mark. 3. when he created his Apostles.Tho. 3. part. q. 84. part. 7. & Sent. 4. d. 22. q. 2 art. 3. ad. 3. §. Ad 3. quaestion. Others thinke it was not ordai­ned all at once, but by parts, and at seuerall times; the which opinion VictoriaRelect. 1. sect. 5. n. 10. thinketh the most probable: for he saith, the Doctors agree not touching the time when Christ gaue the keys: there is no certaintie, but onely that they had them. All this exclu­deth the 20. of Iohn.

9 By all which the Reader may see what an vncertaine deuice the sacrament of Popish Penance is, whose institution cannot be found: and he may iudge to what small purpose the Iesuite alledgeth Scripture, when his owne side is so variable and vncertaine touching the same, and can agree vpon no Scripture in the present controuersie that should infallibly decide it among themselues.

§. 59. Or if it should please God to send any one in an extraordinary man­ner, it appertaineth to his prouidence to furnish him with the gift of miracles, as he did our Sauiour Christ, or some such euident token, that it may be plainly knowne he is assuredly sent of God: otherwise the people should not be bound to beleeue him, but might without sinne reiect his doctrine and teaching, according as our Sauiour said of himselfe, Ioh. 10. Si non facio opera Patris mei, nolite credere mihi. And Ioh. 15. Si non fecissem opera in eis, quae ne­mo alius fecit, peccatum non haberent. If I had not done workes among them, that no other hath done, they should not haue sinned: to wit, in not beleeuing. Nay, vnlesse there were some euident token of this extraordinary mission, (as there [Page 442] is none such in these new men) the people should now, an ordinary course being set downe by our Sauiour, as I haue proued, sinne in beleeuing any that shall come and tell them that he is extraordinarily sent of God, if hee teach contrary to the doctrine that by ordinary Doctors and Pastors is vni­uersally taught: though it should happen the liues of those Pastors should at any time not be so commendable, or be euidently bad: still remembring that saying of our Sauiour, Super Cathedram Mosis sederunt Scribae & Phari­saei; omnia ergo quaecunque dixerint vobis, seruate & facite, secundum verò ope­ra eorum nolite facere. Mat. 23.1. Considering that also of Saint Paul, Gal. 1. Si quis vobis euangelizauerit praeter id quod accepistis, anathema sit: Let him be accursed. So that since the people hath receiued from their ordinary Pastors that doctrine which hath descended by tradition, from hand to hand, from Christ and his Apostles themselues (according to that of Saint Austin, lib. 2. contra Iulian: Quod inuenerunt in Ecclesia tenuerunt, quod didicerunt docue­runt, quod à patribus acceperunt, hoc filijs tradiderunt: That which they found in the Church, they held, &c.) whosoeuer he is that shall Euangelize any thing opposite to this, whether he seeme to be an Apostle or an Angell, and much more if he be another, to wit, one of these new men, who faile (to say no more) very much from Apostolike perfection, and Angelical puritie of life; according to Saint Paul, anathema sit: yea such a one as not onely bringeth not this Catholicke or generall receiued doctrine, but bringeth in a new and contrary doctrine, we should not according to Saint Iohn, Epist. 2. salute, or say once Aue to him: and much lesse should we giue credite to his words, or vse him as a rule of our faith, or preferre his teaching before the teaching of the Catholicke Church.

The Answer.

1 And is it true, that if God send any one in an extraordi­nary maner, it appertaineth to his prouidence to furnish him with miracles, or the people should not be bound to beleeue him? How is it then said of Iohn Baptist,Ioh. 10 41. that was thus sent, that he did no miracle, yet all things that he spake of Christ were true? And what will the Iesuite say to hisBoz. sign. ec­cl l. 18. c. 1. Baro an. 34. n. 274. masters, that so ridi­culously haue put it in print, that albeit in the Acts of the Apo­stles it be said that signes and wonders were done by the Apostles, yet there is no signe reported that was done by any but by Peter: the rest of the Apostles therefore either did none at all, or almost none, and very slender in comparison of those which Peter did. And as the fa­thers say, Iohn Baptist did no miracles, lest any thing should be di­minished [Page 443] from Christs authoritie, so may it be said of Christs vicar Peter. A grosse and a greasie conceit, and swimming with blas­phemie, yet the Iesuite must sup it off, because so skilfull clearks haue giuen it him: but when he hath done, good reason he re­cant his present assertion, and bind not the Protestants to that which the Apostles themselues wanted, in a manner, all but Pe­ter. It is incredible how scurrilously the Papists behaue them­selues in this point of miracles:Staph. apol. part. 1. Hosius. confess. Polon. c. 92. Not one of these new Gospellers was euer able so much as to cure a lame colt, or a halting bitch: and yet when they will flatter the Pope, they shame not to write, that all the Apostles did as little.

2 But I will answer the Iesuite directly to the point: that ordinarily it appertaineth to Gods prouidence to furnish with miracles such as rise vp in an extraordinarie maner, whether it be to abrogate, or alter, the ancient doctrine of his Church, as our Sauiour, and his Apostles were furnished. And I grant that if Luthers calling were answered by vs to be meerely extraordi­narie; or if he had preached against the Catholicke Church, or ancient doctrine continued in all ages; the Iesuite had made a good passage against vs: but he did none of these things. His calling was not extraordinary in that kind which reuealeth new doctrine not knowne before, as Christs and the Apostles was; onely the externall gouernment of the Church being corrup­ted and oppressed by the Papacie, declining from the ancient integritie that was in the beginning, he vsed that calling which he had, and extraordinarily bent it to the preaching of refor­mation. I say extraordinarily, first because it was not so visibly done in those ages. Next, the corruptions against which he dealt were ordinarily embraced in the outward practise of the world. Thirdly, he vsed his calling giuen him in the Papacie to another end then they meant that gaue it him. Lastly, conside­ring those times, his eyes, in an extraordinarie measure and ma­ner, were opened to discerne the truth, and God enabled him with extraordinarie gifts. In all other things, which are pro­perly extraordinarie, he differed from the Apostles. For neither did he reueale new doctrine, nor want all vocation of men, nor was taught immediatly by reuelation. In which case he nee­ded [Page 444] no miracles, but it was sufficient for him to proue his do­ctrine by the Scriptures.

3 Whereupon the people were bound to credite him, as farre as he taught according to the Scriptures, for they are a to­ken sufficient. And though our Sauiour required no man to beleeue him but vpon the euidence of his workes, yet that was because his place was meerely extraordinarie, which Luthers was not, whom our Pastors succeeding, they haue the same li­bertie to proue their calling by the doctrine they teach, and not by miracle. The ordinarie course set downe by Christ was not that which the Papacie practised, but the same, for sub­stance wherein Luther came; the practise of the Papacie being a corruption that incroched vpon that course, against which if Luther preached, he taught nothing contrarie to the ordinary doctrine of the true Church, but contrarie to the Papacie that oppressed the Church. Which Papacie, if it could be proued to be the true Church, then according to S. Paule, Gal. 1, Let him be accursed that speaketh against it, and as S. Iohn speaketh, Epist. 2, Let no man salute such a preacher, or giue credit to him.

4 Let our aduersaries therefore take notice of their errors, in this point, and diligently marke where they lye. First, they as­sume their Papacie to be the ancient Church, and the doctrine thereof to be the faith holden, taught, and alway deliuered in the same, which is false & confuted. Then they assume againe, that all mē preaching against this their Papacie, preach against the Church, and so consequently are not to be credited, vnlesse they haue the gift of miracles. Thirdly, they inferre vpon this, that therefore all our Pastors are vnlawfull. The which conclu­sion standing vpon so weake grounds, can be of no more credit then the grounds are whereupon it standeth: all which I haue shewed to be false in their owne places where they were to be handled. Let them proue theirs to be the Church, and shew that what Luther taught against them he taught against the Church, and then it will be true that no man should preferre his teaching before them, and not before. Beside we make not our Pastors the rule of our faith, but ground our selues & them on the Scripture, which is the rule.

[Page 445]§. 60. And surely me thinkes though there were none of these euident proofes which I haue brought out of Scripture; yet euen reason it selfe would teach that we ought to giue more credit to the vniuersall company of Catho­lickes, which haue bene in all times, and are spread ouer the Christian world in all places, then to any one priuate man, or some few his fellowes. It is a prouerbe common among all men, Vex populi est vox Dei, that which all men say must needes be true. And contrariwise, to a particular man, or his priuate company that will oppose themselues against this generall voice of all men, like Ismael, of whom it is said, Manus eius contra omnes & manus omnium contra eum. Gen. 16. it may well be obiected, which Luther confes­seth was obiected to himselfe by his owne conscience, or rather principally by the mercy and grace of God almighty, seeking to reclaime him (while there was any hope) from his errors: Num tu solus sapu? Art thou onely wise?

The Answer.

1 The Protestants will readily yeeld that we ought to giue more credit to the vniuersall company of Catholickes that haue bin in all times, spread ouer the world in all places, then to one priuate man, or some few his fellowes, as the Iesuite requireth: but when they haue done, they will tell him again that he and his faction is not that company, nor Luther and themselues those priuate men. I grant the Papacy was spread ouer the world, as the frogs were spread ouer all Egypt, and the multitudes great that fol­lowed it: but the Catholicke company is not defined by that; as Luther and we are not proued to be priuate men, either be­cause we were but a few, or because we stood opposed to the Church of Rome.

2 But the next point is false, Vox populi est vox Dei, It should be Vox populi Dei est vox Dei; but then the Iesuite will be troubled to assure vs that he and his people are this populus Dei. They areApoc. 17.15. populus, & turbae, gentes, & linguae. But that will do them no good, maruell if it condemne them not. But yet he hath englished his vox populi false. For all men say it not, that Papistry is the truth, but as I haue shewed, in all ages many haue misliked it, and at this day do, and most heauily complai­ned vnder the burthen of it, and long wished for the reforma­tion that God wrought in Luthers time. Who opposed him­selfe [Page 446] I grant against many, but not against all, in his time; and much lesse against the generall voice of ancient times, which saw not the Papacy. And the obiectiō mētioned by Luther to haue bene made vnto him in his minde, when he began against the Pope, was not any worke of Gods spirit to reclaime him from his error, which was none; but it was the temptation of the flesh, that set before his eyes what iudgement the world would giue of his doings, which alwaies pleadeth for the multitude, and stumbleth at the litle flocke of Christ. The which thought his heart apprehending, but not following his case was all one withExod. 4.1.10. MosesIer. 1.6. and Ieremie, that were not a little troubled when God would send them, so few against so great multi­tudes. Luther wanted neither the diuel nor men to hinder him.

§. 61. Luthers words be these: Praefat. de abroganda Missa priuata ad fratres August. ord. in Coenob. Wittenberg. Quoties mihi palpitauit tremulū cor, & reprehendens obiecit fortissimum illud argumentum: Tu solus sapis? Tot­ne errant vniuersi? Tot secula ignorauerunt? Quid si tu erres, & tot tecum in errorem trahis damnandos aeternaliter? How often, said he, did my trembling heart pant, and, reprehēding me, did obiect that most strong & forcible argument; Art thou alone wise? Haue there so many vniuersally erred? Haue so many ages bene blind, & liued in ignorance? What rather if thou thy selfe erre, and drawest so many after thee into errors, who for this cause shall be damned eternally? This did almightie God obiect to Luther; and this may well be obiected to anie priuate man, or anie few that, leauing the Kings streete, or beaten way of the Catholike Church, will seeke out a by-path, as being, in their conceit, a better, and easier, and more direct way to heauen: to them I say may be said; Are you onely wise? Are all the rest in all former ages fooles? Haue you onely after so many hundred yeares after Christ found out the true faith and the right way to heauen? Haue all the rest liued in blindnesse, darknesse, and errors? And consequently are you onely them that please God, and shall be saued? (Sine fide impossibile est placere Deo: Without the right faith it is vn­possible to please God. Heb. 11.) And were all the rest, so many millions of our forefathers and ancestors, manie of which were most innocent and ver­tuous liuers, and some of which shed their bloud for Christ his sake; were, I say, all those hated of God? And did all those perish? Were all those damned? Shall all these endure vnspeakeable torments in hell for euer? O impious, cruell, and incredible assertion!

The Answer.

1 Luthers words, alledged, were nothing else but a sug­gestion wherby Satan laboured to hold him still in ignorance, by putting feare into his heart, when he should consider the generality and antiquitie of the errors against which he was to deale; and the poore conceit that the world, ouergrowen with the said errors, would haue of him.Ier. 20 7. So said Ieremy, O God thou hast deceiued me, and I am deceiued. Thou art stronger then I, and hast preuailed against me. I am in derision all day long, and the whole people mocketh me. The which to be the sence of his words, ap­peareth by looking into the place. And if Luther had not ap­prehended the motion in this sence, it had bene small discre­tion for him to reueale it. Besides there is nothing in the words sufficient to induce any man, of reasonable vnderstanding, to Papistry; which is a certaine token that Gods spirit did not suggest thē to draw him thereunto. For if the Papacy were the truth, God would moue men therunto by such reasons as were effectuall. Here is the argumentSymmach. relat. apud Prud. & Ambr. that the Pagans vsed in de­fence of their Idolatrie, word for word: If long continuance may bring authoritie to religions, our faith, made to so many ages, must be obserued; and let vs follow our forefathers who so happily haue followed theirs: but who seeth not the weakenesse of such kinde of reasoning?

2 Moreouer supposing that which the Iesuite saith might be obiected to priuate men, leauing the beaten way of the Catho­licke Church, to seeke out a by-path of their owne: yet we deny the Papacy to haue bin that beaten way, or the religion of the Pro­testants any by-path. It was I grant much troden, & bare worn with trauell: but let all Papists take heed of that, and be well aduised who were the trauellers.Mat. 7.13. For wide is the gate, and spa­cious is the way that leadeth to destruction, and many there be that go it. Other high way then this we haue forsakē none. But whē the Church of Rome led men out of that way wherein Christ and his Apostles walked, & the whole Primitiue Church after them, into a new way of her owne, so craftily misleading them, that few, in comparison, saw the error; the rest, whom God di­rected, [Page 448] had good reason to call them backe againe into the true way of the Church; which though it were much growen vp and made difficult, for want of vse, yet was it the old way still, for all that, wherinto God himselfe calleth men:Ier. 6.16. Stand by the waies, behold and see, and aske for the old paths, which is the good way, and walke therein, and you shall find rest to your soules.

3 The which thing when Martin Luther and our fathers did, they found out no new way of their owne, but opened the old, which the Papacy had forsaken. Neither do we thinke they onely were wise, and they onely found the true faith: but ac­knowledge the same wisedome and the same faith to haue bene in all ages before them, as I haue shewed. Onely as that com­pany, how great or how small soeuer, which embraced our re­ligion, is distinguished against the other which liued and died in the practise of Papistry: so we say confidently, it onely was wise and in the right way, and it onely had the true faith and pleased God: leauing the other side to his iudgement that best knew what they were.

4 And whereas the Iesuit vrgeth the matter touching our forefathers so importunately; Were so many millions of our an­cestors, many whereof were innocent and vertuous liuers, and some whereof shed their blood for Christs sake, were all these hated of God? did all these perish? were all these damned? I answer, not one of them perished that was thus qualified, but they were vn­doubtedly saued euery mothers sonne of them that liued thus vertuously, and innocently, shedding their blood for Christs sake. But is the Iesuite, or any man so fantasticall as to thinke these millions were Papists? what Tridentine and Iesuited Papists? when the moderne Papacy, complete as it is, is not yet an hun­dred yeares old, but yonger then Martin Luther himselfe? But whosoeuer they were that so followed the corruptions of the Church of Rome, that they liued and died in the practise of all the points thereof, and hated and persecuted the faith contra­ry thereunto; we say as Saint Paul doth,2. Th. 2.10. They perished, be­cause they receiued not the loue of the truth that they might be sa­ued; and therefore God sent them strong delusions, to beleeue lies; that they might all be damned which beleeued not the truth, but [Page 449] had pleasure in vnrighteousnesse: and forsomuch as the State of the Papacy, the Pope and his religion is Antichrist: we say, all that obeyed the same are eternally damned. For the Scripture teacheth,Apoc. 14 9. That if any man worship the Beast and his image, and receiue his marke in his forehead or in his hand: the same shall drinke of the wine of the wrath of God, and shall be tormented in fire and brimstone. And this assertiō is neither impious, cruell, nor incredible, because God hath spoken it: whose iust iudgement regardeth not multitudes, if they liue in heresie and idolatrie, refusing and persecuting the truth offered them, be they neuer so great and frequent: as it spared not the old world, or So­dom, or the Iewes in the wildernes, or the Gentiles that knew not God, whose number farre exceeded those of the Romane Church.

5 Againe, for a further answer to this question, Were all our forefathers, liuing vnder the Papacy, damned? we must di­stinguish. For the errors of the Church of Rome are of two sorts: Some capitall and substantiall, not onely contrary to the fundamentall articles of our faith needfull to saluation, but al­so hindring the meanes and way which God hath appointed, partly without, partly within our selues, for the bringing vs thereunto. Of which sort are the giuing Gods honor to ima­ges, iustification by workes, merits, the abolishing of the Scrip­tures and preaching, and such like. Some are not so principal, but consist onely in the deniall of smaller truths, like the hay and stubble, which Saint Paul1. Cor. 3.12. mentioneth, that is built vpon the foundation; and of their owne nature, other circumstances remoued, destroy no article of faith: as praier for the dead, pil­grimages, fasting daies, vowes, and all those customes that stood onely in rites and ceremonies. Againe, it is one thing to hold an error wilfully and obstinately, ioyning the profession thereof with the hatred and persecution of the truth: and ano­ther thing to erre ignorantly, being seduced by such as teach him, with a mind notwithstanding alway ready to embrace the truth, whensoeuer he shall be further enlightened. These distinctions being premised, I answer, that in all the time of the Papacy the most people erred in the later kind, the greater [Page 450] errors being either not generally receiued, or not distinctly knowne by the people. As for example, in the daies of king Henry the fift,Sacramental. tit. 1. c. 7. Waldensis noteth, that the merit of workes, was little knowne. And although, by reason they wanted tea­ching, they erred in many things, & followed the custom of the times, yet again they saw & misliked many things, & whē they died, because they mistrusted the present courses, they wold re­nounce all confidence in Saints, crosses, images, merits, & such like, & confesse they looked to be saued by Christ alone; which is a signe that they held the foundation. Besides, they saw into many things that were then done, and in their iudgment, con­demned them, carrying a mind alway ready to be taught, though the streame of time carried them away.Illyric. catal. tom. 2. p. 867. Thus Domi­tius Calderinus, a learned man, when he went to Masse, had an vsuall saying, Let vs go to the common error: and all stories are full of things shewing this to be true. They saw the Popes ty­ranny, noted the couetousnesse, pride, and ambition of the Clergy, they espyed the packing of their Priests and Friers, they groned vnder innumerable grieuances which they could not redresse, and very few among them all held Papistry in forme. Whereupon neither hath the Iesuite any reason to say all were Papists, such as himselfe, neither are we bound to con­demne them all: but as Saint CyprianEpist. 3. saith in a certaine Epi­stle, If any that went b fore vs, either of ignorance, or simplicitie, hath not obserued that which the Lord commanded: his simplicity, through the Lords indulgence, may be pardoned. But we, whom the Lord hath taught & instructed, cannot be pardoned. Out of which words we see what to iudge of such multitudes as erred of ignorance, and went after the the Pope,2. Sam. 15.11. as Dauids subiects did after Absolō in his rebellion, in their simplicitie knowing no­thing. As for the rest that both erred in the foundation, and ha­ted the truth, as our aduersaries in our countrey this day do; blaspheming the way of God, hating instruction, stopping their eares against the word that we offer them, and carrying themselues obstinately and maliciously against vs, and so dying in the armes of the whore of Babylon: we say, without impie­ty, they are gone to eternall fire, according to that which God in his word hath reuealed.

[Page 451]§ 62. Nay surely I am rather to thinke that you are vnwise, who, preten­ding to trauell toward the happy kingdome of heauen, and to go to that glorious Citie, the heauenly Ierusalem, will leaue the beaten street, in which all those haue walked that euer heretofore went thither: who by miracles, as it were by letters sent from thence, haue giuen testimony to vs, who remain behinde, that they are safely arriued there: you I say are vnwise that will leaue this way, to aduenture the liues, not of your bodies, but of your soules, in a path found out by your selues, neuer tracked before. In which whosoe­uer haue gone, yet God knoweth what is become of them, since we neuer had letter, or miracle, or euident token, or any word from them to as­sure vs that they passed safely that way: I may account you most vnwise men that will aduenture such a pretious iewell as your soule is, to be transported by such an vncertaine, and most dangerous way I must needs think that since there is but one way, and that the way of the Catholike Church is a sure and approued way, you are very vnwise that leaue it.

The Answer.

1 They are vnwise that leaue the way of the Catholicke Church, & they are no wiser, but the very same, that follow the way of the Romane Church; the reason is, because the Roman is not the Catholick Church. And therfore we that haue left it and the waies thereof, that we might trauell towards the hea­uenly Ierusalem, reioyce in the goodnesse of God that hath called vs to this mercy, and daily craue of his heauenly maiestie that he will continue vs therein, to our liues end, though Pa­pists cal vs to follow them. Whose miracles, asDigress. 44. I haue shewed, giue no testimony that any man, in the Popish religion, euer came to heauen. The miracles of Christ, and of his Apostles, and of the Primitiue Church belong not to them but vs, in that our faith is the same that theirs was that did them. The rest contained in the Legends, and Indian Newes, which are all that Papists can properly challenge, are the delusions of Satan, and forgeries of men. And so the diuell and the Frier playing the Carriers, loded their packe-horse with such stuffe: and be­cause the Pope paied them well for the deuice, they made silly Papists, such as the Iesuite is, beleeue they came from their friends in heauen. This therefore is no sure way to finde the truth, vnlesse it be certain that these miracles were sent indeed, [Page 452] and then as certaine that they which sent them died in the pre­sent Popish religion.

2 As for our selues we are not so destitute of letters and tokens, as the Iesuite pretendeth; sent vs not from men that are departed; but from God that gaue them entertainment, whose certificate, to vs, is2. Pet. 1.1 [...]. more worth then all the miracles of the world, because he sent it vs by his owne Sonne, that best could tell who arriued in his fathers house. And these letters are the Scriptures. God our King, Hom. 39. saith Macarius, hath sent the diuine Scriptures, as it were letters, vnto vs. And Saint Austin saith,Enarr. Psal. 90. conc. 2. These are the letters, which are come to vs frō that Citie, whither, like Pilgrims, we are trauelling. So that as long as by these Scrip­tures we can iustifie our faith, we haue letters from heauen suf­ficient to assure vs, that all which embrace and obey the faith we professe, are safely arriued in the kingdome of heauen. This is the reason why the Pope forbiddeth his people the reading of them, lest thereby they should know so much: and knowing it should forsake him and his lying miracles.

§. 63. I must thinke that since the Catholicke Church is, as I haue proued, the light of the world, and rule of faith, the pillar and ground of the truth; that you leauing it, leaue the light, and therefore walke in darkenesse; forsaking the true faith, and therefore are misled in the mist of incredulity into the wildernesse of misbeliefe. Finally, hauing lost the sure ground of truth, fall into ye ditch of many absurdities, & must needs be drowned in the pit of in­numerable errors. And erring thus from the way, the veritie, & the life, which is Christ residing, according to his promise, in the Catholicke Church, must needs, vnlesse you will returne to the secure way of the same Catholicke Church, incurre your owne perdition, death, and endlesse damnation of body and soule: from the which, sweet Iesus, deliuer vs all, to the honour and per­petuall praise of his name. Amen.

Laus Deo, & beatae virgini Mariae.

The Answer.

1 The Church of Rome is not the Catholike Church, but the seate of Antichrist: and therfore what danger soeuer there [Page 453] be in forsaking the Catholicke, yet there is none in refusing the Romane Church. Nay2. Cor. 6.17. Apoc. 18.4. all such as will be saued must forsake it. And they that will abide therein shall find by experience at the last, that all the inconueniences which the Iesuite saith be­long to such as leaue the Catholicke Church, will fall vpon them. And therefore blessed be God the Father of lights who hath restored among vs the publicke ministery of the Gospel, for the calling of his people out of the damned errors of the Romane Sea, into his owne Church. And let the earth reioyce and euery child of God therein, and giue him thankes, who hath made the light of his Church to breake out, when the ty­ranny of the Church of Rome had thought to haue smothered it in eternall darkenesse, and with the innumerable errors that it bred, to haue seduced, misled, and drowned it for euer; wher­by mankinde should haue incurred perdition, death, and end­lesse damnation of body and soule. And let my deare countri­men know, among whom & vnto whom I write these things, and for whose sake I will expose my selfe to the vndiscreet fury of seducers, and many seduced; refusing no paines or dutie that may tend to the enlightning of their conscience and con­firming of the vndoubted faith of Iesus Christ, wherof I am cal­led to be the meanest preacher that liueth among them: LET THEM I SAY, AND ALL THE PEOPLE OF OVR LAND, WHOM THESE HAPPY DAIES HAVE RECLAIMED FROM THE CHVRCH OF ROME, COVNT THIS THEIR CHIEFEST HAPPINES, AND WE ARE IT AS THEIR CROWNE, that God hath thus made them partakers of his Gospell: when the other side, euen vnder their eyes, lie plun­ged in ignorance of mind, error of faith, and vilenesse of con­uersation, so horrible and prodigious, that it needeth teares to bewaile it rather then a pen to report it. In recompence wher­of let them be CONSTANT AND FAITHFVLL to the end, and continue in the things that they haue learned; making no question but our faith which could bring so visible a reforma­tion of manners into our countrey, so certaine knowledge, so vnspeakeable comfort into our minde; which could bring the light of Gods owne word, the maiesty of elder times, the reue­rent [Page 454] countenance of the first antiquitie, and the perpetuall te­stimony of our aduersaries themselues, for her iustification, wil saue their soules, if they will obey it. For want of which obedi­ence they may, and shall perish eternally, when the faith it selfe is in no fault. And let them LABOVR WITH LOVE AND LENITY TO REDVCE AGAINE THEIR SEDVCED NEIGHBOVRS, bearing with their frowardnesse, and praying instantly for their conuersion, if at any time it may please God to release them of their errors, and to giue them the know­ledge of his truth, by deliuering them from the Romane Emis­saries which haue made them their wards, that they might pos­sesse them, and prey vpon them. And let them finally, with faithfulnesse and instance, pray God for the state wherein we liue, so pitifully vexed with the discontent and fury of those that call themselues Catholickes, who if they had any dram of religiō or conscience in them, would not thus practise to make their owne deare countrey, a theater of such tragedies as the world neuer saw before. But our sinnes are the cause of these things, and therefore let euery man eschuing his owne euill, seeke that way to confirme himselfe, and the Church wherein he liueth, in the fauour of God, that he may shew mercy and peace in our daies. Amen.

FINIS.

An Alphabeticall Table of the se­uerall matters and questions handled and disputed in this Booke.
The first number signifieth the section: the second the num­ber of the section. Where the number is but one, there the whole Section is meant.

A.
  • ABbeyes See Monkes and Mona­steries.
  • Accidents in the Sacrament: where they inhere. 35 21. how they haue power to nourish, breed, corrupt, &c. ibid.
  • Adoration of the blessed Sacrament, when it was brought in. 51.9. ab­surdities about it. ibid
  • Alteration. The Church of Rome is altered from that which it held in ancient times. Digress 23. See Ro­mane Church.
  • Anastasius his booke de Vitis Rom. Pontificum, censured 55.7.
  • Antiquitie of the Protestants doctrine demonstrated. 44.1.
  • Apocrypha, not canonicall Scripture, by the Papists owne confession 35 20.
  • Appeales to Rome, forbidden 36.27.
  • Apostolicke, How the Church is A­postolicke 52.1.
  • Arnulfus his speech of the Pope. 50.28.
  • Auricular confession iustly reiected by the Protestants. 40.6. The pri­mitiue Church vsed it not, ibid. It was the occasion and meanes of contriuing the horriblest sins that were. 40.9. The saying of Chaucer touching it. ibid Not agreed vpon by the Papists touching the time when it was instituted. 35.20. and 40.6. and 58.7. whether it be sim­plie needfull. 40.7.8.
  • Austine the monke conuerted not England. 49.
  • Author of sinne. God is not the Au­thor of sinne. 40.50. How God willeth sinne. ibid. Touching this point the Papists haue belyed vs, and say themselues as much as we do. ibid.
B.
  • BErengatius. 50.30.
  • Bishops. Lay men somtime made Bishops. 5.11. The Bishops oath made to the Pope. 31.6. Titular Bishops at the Councell of Trent. 31.5.
  • Bookes. The practise of Papists in purging of bookes. 35.18.
  • Boy Pope of Rome 55.7.
C.
  • [Page]CAlling of the Protestant Mini­sters how demonstrated. 52.5. It is necessarie that Pastors haue a calling. 58.1. What calling the Protestants Pastors had. ib. They need no miracles to confirme it, and why. 59.
  • Canonizing. See Saints.
  • Catholicke. The Romish Church not Catholicke in place. 46.2. nor in doctrine and time. 46.3.
  • Centuries: how they haue taken ex­ception against the Fathers. 44.3.
  • Certaintie of saluation. See Salua­tion.
  • Church. Our faith is not lastly re­solued into the authoritie of the Church. 6.9. How the teaching of the Church is called the rule. 13.1. By the Church the Papists meane the Pope. Digress. 16. Why the Papists deuolue all power so to the Church. Digress. 16. How the Church is said to erre. 14.2. and 15.6. & 25.2. The Church mili­tant may erre. 14.2. & inde & 15.6. The Church is the subordinate meanes to teach men, and how. 18.5. & 27.1.
  • Church visible. The true state of the question betweene the Papists and vs, touching the visiblenesse of the Church. 17.1. and Digress. 17. & 22. The Papists confesse in effect as much, touching the Churches being sometime inuisible, as we do. Digress. 17. The Church is not alway visible. 18. The Arguments against this answered from §. 18. to 24. The Papists say the Church, when Christ suffered, was in the virgine Marie alone. 17.3. The Protestants Church hath alway beene. Digress. 48. Markes of the Church: the Sacraments and do­ctrine of the Scripture are the right markes of the Church. 24.1. and Digress. 18. The Arguments against this are answered, from 26. to 32. How the teaching, and do­ctrine of the Church may be exa­mined. 30. The markes of the Church assigned by the Papists are not sufficient. 32. How the Church mooued Saint Austin to beleeue the Gospell. Digress. 19.
  • Change of the ancient Romane faith. See Alteration, and Romane Church.
  • Clergie. The vilenesse of the Popish Clergie noted. 38.5. How the Pa­pists excuse it. 38.7.
  • Communion. See Sacrament.
  • Commandements of God. See Law.
  • Congruitie. See Merit of congruity.
  • Conception of the virgin Mary with­out sinne, a new doctrine. 47.2.
  • Consultation not debarred, though man haue no freewill. 40.48.
  • Conuersion of countries, by the Ro­mane Church, how it was. 49.4.
  • Contention. What the contentions are, wherewith our Churches can truly be charged. 33.2. The Church was neuer free from al cō ­tention. Digress. 21. Grieuous con­tentions in the Primitiue Church. ibid. Discourse touching the con­tentions in the Romane Church. Digress. 24. They say they con­tend not in dogmaticall points, an­swered. 35.19.
  • Councels aboue the Pope. 36.28.30. the Pope not president in the an­cient Councels. 36.29. They may erre. 15.6. & 44 6. They were cal­led, in ancient times, by the Em­perour, or ciuill Magistrate. 36.28.
D.
  • [Page]DEcree of God inclineth and or­dereth mans will. 40.47.
  • Descention of Christs soule into hell denied by Papists. 35. [...]0.
  • Doctrine of the Romane Church. See Papistrie.
E.
  • EAster. Contention in the primi­tiue Church about the keeping of it. 33.4. & 36.3.
  • Election is not for works foreseene. 40.49. how a man may know if he be elected. 41.7.
  • England not first conuerted by Austin the monke. 49 nor by the Church of Rome. ibid.
  • Erre. The Church may erre, & how. 14.2. & 15.6. & 25.2. the Pope may erre, euen judicially, and be an hereticke. 55.8. and Digress. 28. Councels may erre. 15.6. & 44.6. and so haue the Fathers. 44.5.
  • Eucharist. How Christ is present therein, explicated. 51.10. Vile speeches of the Papists touching it. 51.11.
  • Euerard, the Bishop of Salisborow, his speech of the Pope 50.33.
  • Examin. The teaching of the Church and all men to be examined. [...]0.
F
  • FAith must be builded on the scrip­ture. 1.1. Papists build their faith on Tradition. 1.3. It must be explicite. 2.1. What infolded faith is. 2.2. in marg. x. & pag. 6. num. 6. Disputing in matters of faith forbidden by the Papists 2.4. The Colliars faith what. 2.6. The last resolution of our faith is into the authoritie of the Scriptures. 5.5. And not of the Church. Di­gress. 6. & 11.
  • Faith how a marke of the Church 25 1. See Church.
  • Faith onely iustifieth; expounded and defended. Digress. 40. Iustifying faith described. 40.39. A man may know if he haue faith. 41.3.
  • Faith of the ancient Roman Church, how it began to faile. 50 4. How the moderne Romane faith grew in the Church. 58.1.
  • Fasting. Digress. 32. The Protestants maintaine fasting ibid. The Papists as deepe in breaking fasting daies as the Protestants. ibid Fasting was an indifferent ceremonie in the Primitiue Church. ibid. Lent fast was holden diuersly. ibid.
  • Fathers and Doctors are not the rule of faith. 23.1. They may erre ibid. The Papists boast that the Fathers are on their side. 44.4. They had their errors. 44.5. We are not bound to euerie thing that they haue said, but may sometime law­fully dissent from them. 44.7. The Papists themselues do it. ibid. The state of the question touching the authoritie of the Fathers. 44.8. Who the Papists meane by the Fa­thers. nu 9. What they meane by all the Fathers consenting in one. nu. 10. The Pope vshers the Fa­thers. nu. 11. The practise of the Papists in reiecting the Fathers. nu. 11. & 12.
  • Forefathers how farre forth to be followed. 61.2. What is to be thought touching our forefathers that liued and died in the times of Papistrie. 6 [...].4.
  • Freewill denied by Papists. 35.20. All [Page] the questions touching freewil laid downe in order as they rise, with their true states. Digress. 42. The want of freewill debarreth not consultation. 40.48. How it is re­conciled with Gods praedestina­tion. nu. 45. What freewill is, and wherein it standeth. nu. 54. Free­will in naturall and ciuil things ex­pounded. nu. 55. No freewill in spirituall things till grace come. nu. 56. The Papists doctrine to the contrarie. nu. 57. Some learned men in the Church of Rome thinke freewil to be Pelagianisme. nu. 61. The will of man concur­reth not with Gods grace, in vpri­sing from sinne. nu. 64. The Pa­pists doctrine to the contrarie. nu. 64. The efficacie of grace depen­deth not on our will. ibid. What freewill man hath when he is re­generate. nu. 65.
  • Frier how defined by Lincolniensis 50.32.
G.
  • GOd not the author of sinne. 40.50. See Author of sinne.
  • Good works necessarie to saluation. Digress. 34. They are to be exclu­ded out of our justification, but not out of our sanctification. ibid. They merit not. Digress 35. The Protestants do not say, Good works are sinne Digress. 37.
  • Grace: The Papists meaning expoun­ded when they say, Mans wil, with­out grace, can do nothing. 40.57. The Papists teach that a man of himselfe, can do good, before any grace come. ibid. Man cannot dis­pose himselfe, it is grace that doth it. 40.63. What that is that ma­keth grace effectuall 40.64. A man may infallibly know if he be in grace. Digress. 43.
  • Greeks. They haue as good outward succession, as the Romish Church hath. 55.2.
  • Gropper the Cardinall: A storie of him. 55.7.
H.
  • HIerome of Prague a good man.
  • Holinesse no note of the Church. 43.1. The holinesse of the Ro­mane Church disproued. 38.1. The places of Luther and Smide­lin answered that are obiected a­gainst the holinesse of the Prote­stant Churches. 38.2. The holi­nesse of the Protestants doctrine is iustified. 40. ad 49. What holinesse the Protestants lay they haue. 41.1. Complaints made by Papists a­gainst the vnholinesse of their own Church. Digress. 31. A man may infallibly know if he be truly holy 41.3. and Digress. 43.
  • Honorius a Pope that was an heretick 36.34. In that cause of Honorius, you haue an example how the Pa­pists denie all authorities. 44.15.
I
  • IGnorance in matters of faith is commended by the Papists. 2.5.
  • Images not allowed of in ancient times, and their worship forbid­den. 47.5. They are a new deuice 35.13. The Papists are not at one among themselues touching the first that rejected Images 50.5. Images of the Trinitie, when brought in. 50.11. Image wor­ship when it was first brought [Page] in. 50.1 [...]. & 51.5. The Papists are deuided among themselues tou­ching the adoration of Images. 50. 16. They worship stocks & stones as the Pagans did. 51.6.
  • Imputation of Christs righteousnesse for our iustification is acknowled­ged by Papists. 35.20. What this imputation importeth. 40.41.
  • Indies not conuerted by the Iesuites. 48.2. but vtterly rooted out by cru­elties vnspeakable, which are tou­ched at large, Digress. 50. The Pro­testants religion was in India afore the Papists knew them. 48.3.
  • Iudge of controuersies is the Scrip­ture. Digress. 3. Papists will be iud­ges in their owne cause. 5.7. The Pope is made iudge who is a par­tie. 5.8. The iudge of controuersies assigned by the Papists, falleth into the [...]ame difficulties that are layed against the scripture. 34.2. The Pa­pists will not stand to their owne iudges. 30.4. & 35.15.
  • Iustification is by faith, and not by works. 35.14. & 20. & Digress. 40. What iustification is, and how it is distinguished from sanctification. 40.38.
K.
  • KEeping the commaundements. See Law of God.
  • Keies giuen to the rest of the Apostles as wel as to Peter. 36.12. They im­port not the supremacie, euinced by disputation. 36.16. & inde. & Digress. 30. What the keyes of the Church meane. 36.18.
  • Knowledge very commendable in the people. 2.7. Great among them of the Primitiue Church. ibid By what meanes the elect know, and are assured of their owne saluatiō. 40.39.
L.
  • LAtin prayers and seruice misliked by some Papists. 35.20. against antiquitie. 47.2.
  • Law of God No mans righteousnesse can satisfie it. Digr. 34. No man can keepe it. Digress. 36. Why giuen when no man can keepe it. 40.21. The Papists say absurdly, that the cōmandements are easie to keepe: and a man may liue without sin. 40.19.
  • Lay people ought to reade the Scrip­tures: and to haue them translated. See Scriptures and Translations. Lay men haue bin made Bishops. 5.11.
  • Legēd. The miracles recorded therin are of no credit. 42.2. Nor the Le­gends themselues. 42.7.
  • Lent fast not holden in the Primitiue Church as now it is. 40.4.
  • Libertie. Our faith is falsly charged to be a doctrine of libertie. 43.2.
  • Luther. His calling is iustified. 52.5. & 59.2. And his writings. 57.3. And his life and death, against the ma­licious reports of the Papists. Digr. 57. Those reports are touched. ib.
M.
  • MAriage no sacramēt. 35.20. The mariage of Priests not restrai­ned in ancient times. 47.4. When the restraint began. 50.10.
  • Marks of the Church. See Church.
  • Virgine Mary. The Papists say, the Church was in her alone when Christ died. 17.3.
  • Masse not offered by Christ at his last supper. 35.20. When it began. 50.14.
  • [Page]Merits renounced by Papists. 35.20. and 40.15. Merit of workes none. 40.12. and 14. When that opinion began. 50.13. The Papists hold it, and what they meane by it. 40.13. The diuers opinions that are a­mong the Papists touching merits. 40.16.
  • Merits of Christ how farre they go, by the Papists doctrine 40.13.29.
  • Merit of congruitie, what, and how holden in the Church of Rome. 40 62.
  • Miracles not now needfull. 12.6. Their proper vse. 42.4. The time when the Church had them, and the end why. 41.4. The miracles that the Papists stand vpon are of no certaine credit. 42.5. & inde. The Gentiles had as good mira­cles as the Church of Rome hath. 42.6. The Legendaries tainted for whetstone liers. 42.7. Incredible reports in the Legends: and some also in the ancient fathers. 42.8.
  • Morall works what 40.59. Touching naturall freewill in things morall. ibid.
  • Monkes of ancient time not like ours of this time. 41.3. and 42.11.
  • Mortall sinne. Digress. 38. See Sin.
  • Monasteries were first throwne down by Papists. 42.10. Of vile report in their time. 42.12. The testimonies of diuers old writers touching the liues of cloisterers. Digress. 45. A bragge that the Papists make tou­ching the order of Bennet 42.13.
N
  • NEcessitie of good works expoun­ded and handled. Digress. 34.
  • Notes of the Church. See Church.
O
  • OBscuritie of the Scripture not so great as the Papists obiect.
  • Digress. 8. Why they make folke beleeue they are so obscure. Di­gress. 9. See Scripture.
  • Occham the Schoolman. 50.35.
  • Onely faith. See Faith onely.
  • Opinions. Variable exceedingly a­mong the Papists. 35.21. The say­ing, that they vary not in dogmati­call points, answered. 35.19.
  • Originall sin. No agreement among the Papists touching the nature of it. 50.17.
  • Originall text of the Bible is the He­brew, and Greeke, which is free frō all corruption. 6.11. and 35.3.
P
  • PAinter. The Painters iest. 38.6.
  • Painting Christs armes for what vse 40.35.
  • Papists famous for controlling, reie­cting, censuring, and purging one another. 44.14. An example of their impudent deniall of all anti­quitie. 44.15. & 50.18. They wipe our names out of bookes. 45.2.
  • Papistry is a complete doctrine of li­berty, and a meere witty deuice for the maintenance of their ambition and pleasure. 43.3. and Digress. 46. A new religion. 48.1.
  • Pardons when and how they came in. 50.8. They release all satisfaction. 40.33. The treasury whence they rise. nu. 34. A view of long par­dons granted for short seruice. nu. 35.
  • Penance. The Papists cannot tell whē it was ordained, nor by what Scrip­ture it is proued. Digress. 55.
  • [Page]Peter receiued no more power ouer the Church then the other Disci­ples did; disputed. 36.12. & inde. The Papists are not agreed how his supremacie is proued, or what it containeth. 36.39. & inde.
  • Pope made iudge of our faith. 5.8. and ouer the Fathers. 44.11. His iudge­ment was not receiued, as the rule, in the primitiue Church. Digress. 25. but be was resisted. ibid The Papists themselues will not yeeld to his iudgement. 36.8. Manie Popes deposed. nu. 8. What kind of men they commonly are. nu 9. He was tyed to his owne prouince in the primitiue Church. 36.26. He may erre. See Erre. He calleth him selfe S. Peter. 36.38.
  • Popes what kind of men, & how they haue bene chosen. 55.9. Manie at once. nu. 10. The liues of some of them described. 57.9. How the Popes sinne is excused. 57.11.
  • Popes succession. He is not S. Peters successor. Digress. 29. If the Pope be not effectually proued to suc­ceed S. Peter in the conceited pri­macie, all Papistrie will fall. 36.24.
  • Prayer in Latine, misliked by some Papists. 35.20. Long pardons pro­mised to short Prayers. 40.35.
  • Predestination. Our doctrin touching this point is belyed by the Papists. 40.43. The doctrine thereof layed down. n. 44. It imposeth no naturall necessitie vpon the second causes. ibid. The reconciliation of it and Free will. nu. 45, 46. The Papists make the will of man as subiect to Gods decree as we do. num. 46, 47. It is not for works foreseene num. 49.
  • Presidencie ouer Councels belonged not to the Pope of old. 36.29.
  • Priests power to remit sinne, denied by learned Papists. 35.20. This power handled. Digress. 55. Their mariage allowed in ancient times. 47.4. The foulenesse of their liues noted in the Papacie. 38.5. A sillie Priest that beleeued all was true that was printed. 42.8.
  • Purging of bookes, the Papists pra­ctise. 35.18.
  • Puritanes That name doth properly belong to Papists. 40.19.
Q.
  • QVestions of faith must be deci­ded by the Scriptures. Digres. 3. No end of Questions among the Schoolemen. 35.21.
R.
  • REading the Scriptures forbidden by the Papists. 2.3. The lay peo­ple did reade them in ancient time 47.3.
  • Rebaptization a point wherein there was much contention. 36.4.
  • Reprobation not for works foreseene 40.49.
  • Religious men & Orders. See Monks.
  • Resolution of our faith. See Faith.
  • Romane Church. How the world, in former times, communicated with it. 46.2. The Greeks refuse it. ibid. How it increased 47.1. When the faith of the ancient Roman church began to be altered into that which now is therein. 50.4. & inde. Re­sistance made against the change. nu 5. One meanes whereby it may euidently be demōstrated that the Romane Church hath changed the old faith. nu. 15. A full demonstra­tion of the resistance made, in all [Page] ages, against the Romane Chur­ches alteration. Digress. 52. The obiections that are made against the catalogue, are answered. nu. 40. The Romane Church altered the faith by little and little, how it is meant. 51.3. How the Fathers praised the Romane Church. 56.1. How ye faith of the Roman Church grew. 58.1. The Papists absurdly call the Catholicke Church the Ro­mane Church. 13.3.
  • Rule of faith is certaine. 3.1. Such a rule is simply necessarie. ibid. but not reuealed to all. ibid. It hath fiue properties. 4.1. The Scripture is it. ibid. and the Papists cannot denie it. 4.6. How we call the translated Scriptures the rule. 6.1. The rule is easie, though some meanes be needfull to learne it. 7.2. and 8.10. How the doctrine or teaching of the Church may be called the rule. 13.1. See Church.
S.
  • SAcrament. Seuē Sacraments mer­rily prooued, in a Sermon at the Councell of Trent. 8.15. How the Sacraments are a marke of the Church. See Church. Sacrament in one kind against antiquitie. 35.11. and 47 7. In both kinds best. 35.20 Our doctrine touching the Eucha­rist layed downe, and how Christ is present therein. 51.10. The Papists haue no certaintie of the presence of Christ in the Sacrament. 47.9.
  • Saints. What kind of Saints the Pro­testants haue. 39.1. and what kinde the Papists. 39.2. & 41.1. Obiectiōs against the Popes canonizing of Saints. 39.3. The Papists claime kindred of manie Saints, that neuer knew the Popish religion. 42.1.
  • Saluation. A man may be assured thereof. 35.20. & by what meanes 40.39. The Papists not able to de­nie this. 41.10.
  • Sanctification of life absolutely ne­cessarie to saluation. Digress. 34.
  • Satisfaction. What kinde of Satisfa­ction we require and teach. Digres. 39. and what kind the Papists. ibid. The true state of the question tou­ching Satisfaction. 40.28. Note what the Papists teach concerning the Satisfaction of our workes nu. 30. Our workes satisfie not. nu. 31. The Papists play with their Satisfa­ction. nu. 33. Pardons release all Sa­tisfaction. num. 30. A view of the Papists vncertainties and contradi­ctions in this question of Satisfa­ction. num. 34.
  • Scripture. The people allowed to read it in ancient times. 47.3. The Scri­pture is a letter sent from God to man. 62.2. The Papists forbid the reading of them. 2.3. and disputing of them. num. 4. The knowledge thereof needfull. num. 7. They are easie to such as haue the meanes. 4.2. It onely is the rule of faith. 4.1. and 10.1. and 34.1. The true cause why the Papists disable the Scrip­ture from being the rule. Digress. 4 It must be Translated. See Trans­lations. It is not obscure. 7.2. Di­gress. 8. but onely in two cases. 8.1. How the sence thereof is attained. 8.2. It containeth all things need­full nu. 3. Why learned men varie in the sence of the Scripture. nu. 4, 7. Digress. 10. How a man may be certaine which is the right sence. n. 7, 8, 12. Why many vnderstand not the Scripture. Digress. 10. and 14. and §. 10.1. How the easinesse of the [Page]Scripture is proued. 8.16. They haue the outward authoritie wher­upon our faith is built. Digress. 11. how we know them to be Gods word. Digress. 11. and 12. They cō ­taine all things needfull. 9.1. The Papists say the sence of the Scrip­ture altereth with the time. 9.11. Horrible behauiour of the Papists gainst the Scriptures. Digress. 22.
  • Shrift. See Auricular confession.
  • Sinne. How God willeth it. 40.50. Our vprising from sin is by grace, our owne will not disposing there­unto. 40.63. The Papists haue no certainty what power ye Priest hath in remitting sinne. Digress. 55. We do not say all that we do is sin. Di­gress. 37. Our doctrine touching the sinfulnes cleauing to our good workes, maketh not men carelesse. 40.25. Sinne mortall and venial an vntrue distinction. Digress. 38. How the Papists hold it. ib. They agree not in it. ibid.
  • Succession. Wherein true succession standeth. 52.1, 3. How the Prote­stants doctrine hath succeeded. 52.4. How the fathers insisted vpon succession. 53. and 56. It is no note of the Church. 54.1. True faith, how ioyned with succession and how not. 54.2. The Succession of the Romane Church proueth it not the true Church. 55 2. The Greekes haue as good succession as the Ro­manes. ibid. The Romish Church hath no true outward succession. Digress. 53. Such succession as the Papists meane is not needfull. 58 2.
  • Supremacy of the Pope, against the first antiquitie. 35.10. & 47.6. The Papists agree not in it. 35.20. The Popes Supremacy dependeth on a point that can neuer be proued. 36.24. The Primitiue Church acknow­ledged it not. Digress. 27. Phocas gaue it to Boniface. 36.31. When it began ouer Bishops and kings. 50.9.
T
  • TEmptation may be ouercome without Gods grace, as the Pa­pists vntruly say. 40.58.
  • Traditions made equall to Scripture. 1.3. Yea preferred before it. 1.2. In marg. k. and 5.8.
  • Translation of the Scripture forbid­den by the Church of Rome. 1.3. How translations are Gods word it selfe, and the rule of faith. 5.2. and how our faith relieth on them. ibid The Scripture ought to be transla­ted, and read of all. Digress. 5. The Papists disdaine this. 5.11. How our English translations may be called erronious, and how not 6.2. How we know our English translation to be the infallible word of God. 6.3, 8. The amending or changing of our translation, is no discredit to it. 6.6. The Hebrew and Greeke ori­ginals are free from error. 6.11.
  • Transubstantiation a new doctrine. 35.12. and 47.8. The Papists haue no certaintie of it. 47.9.
  • Treasury of the Church, whence par­don, arise, not agreed vpon what it should be. 40 34.
  • Trent Councell what kind of Coun­cell, and the proceeding thereof. Digress 20.
V
  • VAcancies of the Roman Sea 55.6 Veniall sinne what. 40 [...]6. Some Papists deny any sinne to be venial. [Page] num. 27. How done away. ibid.
  • Visiblenes of the Church See Church.
  • Vnitie of the Church wherein it pro­perly consisteth. 33.1. The true Church may be without outward vnitie. n. 2. It is sōtime grieuously violated in the Church. Digress. 21. No vnitie in the Romane Church. 35.1 Digress. 24. What kind of v­nitie the Papists haue in their Church. 35.2.
  • Vniuersalitie of the Church how to be expounded. 44.2. Vniuersalitie of the Romish Church disproued 46.2. Our faith is vniuer [...]l in Time, Place, and Doctrine. 44.
  • Vprising from sinne is by Grace, with­out the disposing of the will there­to. 40.63.
  • Vulgar translation of the Bible, which the Papists vse, canonized by the Trent Councell. 6.11. Exceedingly corrupt. Digress. 7.
W
  • WAfers when brought into the Sacrament. 50.31.
  • Waldenses, and their opinions. 50.32.
  • Woman Pope 55.7.
  • Word of God. See Scriptures. The Papists by Gods word meane Tra­ditions, as wel as ye writtē word. 1.3
  • Workes. See Good works; and Merit; and Satisfaction. The Church of Rome ioyneth our workes with Christs merits, iointly to satisfie therewith. 40.29.

GOod Reader it may fall out, that in the margent of this booke specially, some faults are escaped in the printing, by mistaking or misplacing the figures & other parts of the quotation. Which is no maruel in quotations of this nature, where many figures go together: And I my selfe, being aboue 100. miles from the presse, that I could not helpe it. Neuerthelesse I will maintaine the quotation, for sub­stance to be true, though the Printer may haue mistaken it: and lear­ned men that will take so much pains, may find that which I intend, I doubt not, by their owne knowledge of the place, if the numbers of the quotation deceiue them. I know not whether there be any such defects yet or no [...] but this I admonish, because the Papists, if they find an error in the printing of one of our bookes, vse to exclame as if an article of our faith were razed out: neuer remembring the like ca­sualties of their own. It is one thing if I haue wilfully forged or falsi­fied a place, and another thing if the Printer onely haue mistaken the quotation. The latter may be, but the former is not: as I will be ready to satisfie any that will charge me with it.

FINIS.

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