Via devia: the by-vvay mis-leading the weake and vnstable into dangerous paths of error, by colourable shewes of apocryphall scriptures, vnwritten traditions, doubtfull Fathers, ambiguous councells, and pretended catholike Church. Discouered by Humfrey Lynde, Knight.

VIA DEVIA : THE BY-WAY .

SECT. I. The safest , and onely infallible way to finde out the true Church , is by the Scripture .

WHen the Donatists , in the most flourishing times of Christian Religion , arrogantly and presumptuously appropriated the Catholique and Vniuersall Church , to their haereticall and particular faction : St. Austen encountring them , Quaestio est vbi sit Ecclesia : quid ergo facturi sumus ? an inverbis nostris eam qua situri , an in verbis capitis sui Dom. nostri Iesu Christi ? Puto quod in illius potius verbis eam quaerere debemus , quia veritas est , & nouit corpus suum . Aug. de vnit . Eccles. cap. 2. states the poynt of Controuersie in this maner . The question is where the Church should bee , what then shall we doe ? shall wee seeke it in our owne wordes , or in the words of our Lord Iesus ? In my iudgement we ought rather to seeke the Church in his owne words , for that he is the truth , and knoweth his owne body .

You haue heard the question propounded , and answered by the Oracle of that age . Such is the difference at this day , betwixt the Church of Rome and vs ; and I heartily wish , wee might ioine issue with them vpon the like tearmes , and both agree with one vnanimous consent to seeke the Church of God in the word of God ; then should wee be gathered , as sheep to one sheep-fold , and the weake in faith should be receiued , not to doubtfull disputations , but to the reading of the Scriptures : and they that now question the Visibilitie of our Church before Luther , would first examine the infallibilitie of their owne , by the Touchstone of the Gospell ; and the rather , because it is agreed on both sides , that whatsoeuer Church professeth , that faith and doctrine , which Christ and his Apostles taught in the first age , the same Church and doctrine hath continued more or lesse visible in all ages . But to returne to the Donatists .

Cant. 1.7 . When Christ in the Canticles , demanded of his Spouse where she rested Meridie , at Noone-day , the Donatists concluded Christs question with their owne answere , that the Church did rest Meridie , and that was in the South : & from this ground , excluded all other Churches , but their owne in the South of Africk : The Donatists claime , was seemingly deriued from the authoritie of the Scriptures ( for Donatus , and Austen , heretique and Catholique , both vrge the Scriptures ; ) but obserue the difference ; Saint Austen puts the whole issue of his cause vpon the Scripture : the Donatists claimed their doctrine by the publique voyces of the Africans , they assumed to themselues the title of the Catholike Church : they magnified the Councels of their Bishops ; they gloried in their frequent , though fained miracles : these were the principall grounds of their Church , Remotis ergo omnibus talibus , Ecclesiam suam demonstrant si possunt , non in sermonibus & rumoribus Afrorum , non in Conciliis Episcoporum , non in literis quorum libet disputatorum , non in signis & prodigiis fallacibus , quia etiam contra ista verbo Dom. praeparati et cautired diti sumus sed in praescripto Legis , in Prophetarum praedictis , in Psalmorum cantibus , in ipsius Pastoris vocibus , in Euangelistarum praedicationibus et laboribus ( hoc est ) in omnibus Canonicis Sanctorum librorum authoritatibus . Aug. de vnit . Eccles. cap. 16. and vpon these they challenged that great Champion : but heare what answere hee makes them . Let the Donatists , if they can , shew their Church , not in rumors and speeches of the men of Africa , not in the Councels of their Bishops , not in discourses of any Writers whatsoeuer , not in signes and miracles that may bee forged , for we are forewarned by Gods word , and therefore fore-armed against those things : but in the prescript of the Law , in the prediction of the Prophets , in the verses of the Psalmes , in the voices of the Shepheard himselfe , in the preaching and workes of the Euangelistes , that is in all the Canonicall authorities of the sacred Scriptures .

If Saint Austen had been liuing in these dayes , either he must haue retracted this Protestant doctrine , or hee would haue beene reputed for an heretique ; for all these marks , which were anciently maintained by the Donatists , are proclaimed by our aduersaries to be visible characters of the true Church : neither did this learned father require more of the Donatist , then the Catholiques of those times were willing to performe on their parts ; and therfore hee bindes himselfe to the same conditions which hee required of his aduersaries , and withall renders the reason of his demand . Nec nos proptareà dicimus nobis credere oportere ad in Ecclesia Christi sumus quia ipsam quam tenemus , commendauit Mileuitanus Optatus , vel Mediolanensis Ambrosius , vel alii innumerabilis nostra communionis Episcopi , aut quia nostrorum Collegarum Conciliis praedicata est aut quia per totum orbem in locis sanctis qua frequentat nostra communi●tant● mirabilia fiunt . Aug. de vnit . Eccles. cap. 16. Quia nec nos propterea dicimus , &c. Because wee our selues doe not say wee must therefore be beleeued , for that wee are in the Church of Christ , or else for that Optatus and Ambrose , and infinite other Bishops of our Communion , haue commended the Church which wee hold , or because our Church hath bin published in the Councells of our Colleagues , or because in all places of the world where our Communion is frequented , there are so many miracles wrought . This was the doctrine of Saint Austen , and the ancient Fathers , and this is ours ; they required no more of the Donatists , but to lay apart all pretended titles , and relie onely vpon the word of God , we offer to the Romanists , no lesse then to accept the same conditions vpon triall of that title , and relie only vpon that word .

I must confesse , I thinke a more speedy way might haue been found to haue giuen an answere to the Controuersies of that age : for Saint Austen might haue poynted at the Church in the West , which was then as conspicuous as the Sun at Noone day ; hee might haue answered them , it was a Citie vpon a hill , which was visible to all . He might haue produced the Apostle for a witnesse , that her faith was published throughout the whole world : he might haue confuted them with sacred Councells , and Doctrine of the ancient Fathers , and confirmed his trueth with the death of constant Martyrs , which sealed their doctrine with their blood in the testimonie of the true faith . Certainely , all these proofes were pregnant in his time , and he might easily haue produced them in behalfe of his Church ( as our aduersaries in these dayes doe for theirs : ) but hee left these brags to these latter times , and sends them to the Law , to the Testimonies , to the word of Christ , that speaketh better things then was possible for man to vtter ; Ne in Ecclesia errares , ne quis tibi diceret Christus est qui non est Christus , aut Ecclesia est quae non est Ecclesia , audi vocem Pastoris — ostendit Ecclesiam ne quis te fallat in nomine Ecclesiae . Aug. Psal. 69. and to that end ( saith hee ) thou mightest not erre in the Church , and lest any man should say this is Christ , who is not Christ , or this is the Church which is not the Church , heare the voyce of the Shepheard , hee hath shewed thee the Church , that the name of the Church may not deceiue thee . The summe and substance therefore of St. Austens doctrine was this , that neither Bishops , nor Councels , nor Miracles , nor rumors of the Catholique name , doe demonstrate the Church of God to be Catholique ( for all these are common to heretiques , as well as Catholiques ; ) but the holy Scriptures which beare the testimony of Iesus , they onely carry the infallible markes of his trueth , In Scripturis didicimus Christum , in Scripturis didicimus ecclesiam . Aug. ep. 166 and in them ( faith hee ) wee haue knowen Christ , in them we haue knowen the Church .

Neither was this the opinion of Saint Austen only ; for Saint Hierom tels vs , that in his dayes the Church was not gone out of her limits of the holy Scriptures , Non est egressa de finibus suis , id est de Scripturis sanctis . Hier. lib. 1. c. 1. in Mich. and from thence the timber and materialls must bee taken , with which the house of wisedome is to bee built . And Saint Chrysostome as a wise Master-Builder in this house , gaue this Caueat to the worke-men in after ages ; Chrys. in opere imperfecto . Hom. 49. It can no way be knowen which is the true Church ( nisi tantummodó per Scripturas ) but onely by the Scriptures ; Non enim per alios dispositionem salutis nostra cognouimus , quam per ees per quos euangelium peruenit ad nos quod quidem tunc praeconiauerunt , posteà verò per Dei voluntatem in scripturis nobis tradiderunt fundamentum et Columnam fidei nostrae futurum . I●en . advers. haeres . l. 3. c. 1. otherwise if they had regard to other things , they should bee offended and perish , and not vnderstand which is the true Church . And lastly , the learned Father Irenaeus assures vs ; Non per alios , &c. by no other haue wee knowne the way of our saluation , but by them , by whom the Gospel came to vs , which verily they then preached , and afterwards by the will of God deliuered the same to vs in the Scriptures , to bee the Foundation , and Pillar of our Faith .

Tell me then in this latter age and time of Controuersie , wherein it is commonly voyced in our eares , Loe heere is Christ , and there is Christ , this is the true Church , and that is the true Church ; how shall the religious man , which loueth trueth , and seeketh comfort , resolue himselfe ? to which Church shal he safely ioine himselfe , when perhaps he wants the learning , perhaps the leasure to looke backeward for 1600 yeeres , and rightly examine the doctrine of both Churches ? If hee seeke the Protestant Church , behold shee being poore , & despised for want of continued eminencie , is become a stumbling blocke to the ignorant . If he looke on the Roman Church , behold , Reu. 17.2 , &c. Shee is arayed in purple and scarlet colour , and decked with gold and precious stones , and the inhabitants of the earth haue beene made drunke with the wine of her fornications , and they that follow her , wonder with great admiration . And without doubt the Popes triple Crownes , the golden crosses , the Legend of Saints , the multitude of professed Orders , their pompe in Processions , their rich cloathing of Images , their pretended power of their Priesthood , the great rumour of their Catholique cause , their Iubilies , and Pardons , their Merits and Miracles doe so dazle the eyes of the ignorant and common people , that they thinke there is no Church true and visible but the Romane Church : and certenly the case thus standing , wee haue no better plea for our Church , Vtrum nos schismatici sumus an vos , nec ego , nec tu sed Christus interrogetur vt indicet ecclesiam suam . Aug. cont . lit Pet lib. 2. c. 85. then the holy Father Saint Austen , sometimes made to Petilian the Donatian heretique ; Whether of vs be Schismatiques , we or you , aske you not me , I will not aske you ; let Christ bee asked , that hee may shew vs his owne Church .

SECT. II. Our aduersaries pretences from the obscuritie of Scriptures , and inconueniences of the Lay peoples reading them , answered .

I Speake not this , as if the Romanists of these times did wholly waue the Scriptures : for if wee may credit Doctor Sanders ; There are most plaine Scriptures in all poynts for the Catholique Faith , Rocke of the Church cap 8. p. 193 and none at all against the same . And their owne Bristow would make the world beleeue , Brist . Mot. 48. from the beginning of Genesis , to the end of the Apocalyps , there is no text that makes for vs against them , but all for them . If these men haue spoken the trueth , let them beare witnesse of the truth , onely let me tell you , the Rhemists in their Annotations vpon the Gospel , professe in the name of their Church , that , if wee should , Rhem. Annot. in 1. Cor. 1.5 . when wee came to yeeres of discretion , be set to picke our Faith out of the Scriptures , there would bee a mad worke , and many Faiths among vs . And their fellow Ecchius proclaimes to all the world , Ecch. Euchirid c. 4. that the Lutherans are dolts , which will haue nothing beleeued , but that which is expresse Scripture : for all things are not deliuered manifestly in the Scriptures , but very many are left to the determination of the Church . Haeresin esse si quis dicit necessarium esse vt Scripturae in vulgares linguas conuertantur . Sand. visib . Monar . haeres. 191. And their Proselyte Sanders , who pretends such euident testimonies of the Scriptures in behalfe of his Church , accounts it no better then heresie to translate them . And Peresius his fellow Iesuite , complaines ; It is the Deuils inuention to permit the people to reade them . Diaboli inuentum esse vt populus Biblia legere permitteretur . Peres . de Tra. part. 1. assert 3. And it is the generall vote of the best learned Romanists , The reading of the Bible makes more hereticall Lutherans , then Roman Catholiques . If therefore the Scriptures are such pregnant & plaine testimonies in behalfe of the Romane Faith ( as some Romanists pretend ) why do they condemne the translating of them ? why do they not permit the people to reade them ? and if all places of Scripture make for them , and none for vs , how comes it to passe , that by reading them , many Papists by their own confession become Protestants ?

It is the blasphemous assertion of Albertus Pigghius ; Non vt scriptu illa praeessent fidei et Religioni nostrae , sed potiùs vt subessent . Pig Hierar . lib. 1. c. 2. that the Apostles haue written certaine things , but not to that end their writings should rule our faith , but rather that they should be vnder , and ruled by our faith and Religion . And heereupon hee quarrels with all those that submit their knowledge to the authoritie of the Gospell : Si dixeris haec referri oportere ad iudicium Scripturarum communis te sensus ignarum esse comprobat , sunt enim scriptura muti Iudices . Pigh . cont. 3. de Eccles. If thou shalt teach ( saith hee ) that those things must be put to the Iudgement of the Scriptures , thou shewest thy selfe to bee voyd of common reason : for the Scriptures are dumbe Iudges , & cannot speake . Neither is this the opinion of some priuate spirits , which of late haue declined the authority of the Scriptures : but if wee looke beyond Luther , wee shall finde that almost 300 yeares before his dayes , the Romanists did endeauor by all meanes to extinguish the light of the Gospell .

About the yeare 1255 , there was a great contention betwixt the Vniuersitie of Paris , and the Order of Franciscan Fryers , in which dissention the Fryer Mendicants published a book called Euangelium aeternum , Mat. Paris . in Hist. An. 1256. the eternall Gospell : in this Booke it was declared , that the Gospell of Christ was not the euerlasting Gospell ; that it was to cease and determine as the olde Law did at the comming of Christ , that the Gospell of Christ should from that time continue but 50 yeares , and that their new Gospell did containe as much or more , then the whole Bible , that theirs was the Gospell of Christ , and the eternall Gospell . Neither was this wicked blasphemy published by one man , but by a whole Order of Monkes and Fryars . Neither were they vpstart opinions ( like mushromes growne vp in a night ) but they were set afoot fifty fiue yeares before that time . This and much more of the like doctrine is to bee read in Mathew Paris , B. Vsher de Eccles. success & statu cap 9. p. 278 and more particularly in that excellent Treatise of the Succession and state of Christian Churches .

Thus the Romish Priests of the former and latter ages , agree like Pilate and Herod , both to the condemnation of Christ & his Word ; and as Herod ( saith Ambrose ) burnt the Scriptures , Ambr. in Luc. lib 3. lest by meanes of such ancient Records , some doubt might afterwards be made of his posterity ; In like manner our late Romanistes haue silenced the Scriptures , lest by such ancient Euidences their new Articles of Faith should be discouered ; and had it not beene for feare or shame , I am verily perswaded , they had fulfilled in a sense to litterall the words of the Apostle : The fire shall trie euery mans worke , of what sort it is . Now can any man imagine why these men should bee so angry with Christ and his Apostles ? Can they say the Scriptures are subiect to errours , and neede an Index Expurgatorius ? No , they dare not , they will not say so ; but they say , Lind. lib. 2. Strom. c. 2. &c. they are dead characters , a killing letter without life , a matter of contention , a wood of theeues , a shop of heretiques , imperfect , doubtfull , fall of perplexities , not to be permitted to the common people :

Laicis lectionem scripturarum permittere esset sanctum dare canibus & Margaritas antè porcos proiicere .

Hos. de express verbo Dei .

for this were all one ( saith Hosius ) as to giue that which is holy vnto dogges , and cast pearles before swine . Nay more , Cardinall Bellarmine assures vs , that the people will not onely reape no benefit , but detriment , by reading them : for they would easily take occasion to erre both in manners and doctrine . Populus non solum non caperet fructum ex Scripturis , sed etiam caperet detrimentum . Bell. de verbo Dei lib. 2 cap. 15. Bell. ibid. And for confirmation of his assertion among other proofes he giues this instance : If an ignorant lay-man should reade of the adultery of Dauid , of the incest of Thamar , of the lyes of Iudith , and many such like things conteined in the Scriptures , either it would cause him to imitate their examples , or hee would thinke them to bee lying inuentions , or being not able to resolue them , would be in danger to beleeue nothing at all . These & the like examples ( which in trueth concerne the liues and manners of men , not the doctrine , ) are registred by the will and mercie of that good God , to preuent despaire in others , who may vnhappily fall into the like sinnes ; and yet that no man might presume to commit the like sinnes , by their examples ; hee who reades of the adultery of Dauid , shall read likewise of the punishment allotted to his sinnes : and hee that reads the particular examples of Thamar and Iudith , shall finde such seuere and fearefull iudgements in generall denounced against those sins , that he shal haue little cause or comfort to follow their examples in such particulars ; but from hence rather we may obserue the sinceritie of the Pen-men of the holy Ghost , who impartially set downe the vices of the best men , and greatest Patriarkes , as well as their vertues : and by this declaration of the sinnes of the regenerate , and best seruants of Christ , wee are taught to humble our selues , and to flie to our Sauiour for mercie and grace , that euery tongue may confesse to thee , O God , Thou onely art holy : And certainely from hence ( I meane from these & the like examples , ) Saint Austen , Saint Hierom , and the ancient Fathers , confuted the Pelagian Heretikes , who with Bellarmine and his associates maintained the perfection of righteousnesse in this life . But admit these and many such like places were hard to be vnderstood in Scriptures , Est fluuius planus et altus , in quo agnus ambulet , et elephas natet . Greg. ad Leand. praef. Ioh. cap. 4. yet there is milke for babes , as well as stronger meate for stronger men there is depth ( saith Gregorie ) for the Elephant to swimme , and shallow fords for the lambe to wade in . Hee that gaue a heart and wisedome to the Apostles to preach that heauenly word , opened the heart of Lydia , ( a poore ignorant woman ) to vnderstand it : and for that purpose ( saith Chrysostome ) the Spirit of God hath so ordered and disposed the Scriptures , Chrys. in Conc. 3. de Lazaro . that Publicanes , and Fishers , and Tent-makers , and Shepheards , Apostles and vnlearned men , should be saued by those bookes : and to that ende no ignorant man should pretend obscuritie for his excuse , it is ordained that the labourer and seruant , the widow woman , and the most vnlearned man , by hearing them , should reape some benefit . Nay more ( saith he ) to whom are the Scriptures obscure , who is there that heareth the words , Blessed are the meek , Blessed are the merciful , Blessed are the pure in heart , and the like , that shall need an Expositor ? Besides the words , the Miracles , the Histories , they are knowne and euident to all : and lastly he concludes , that the difficultie and obscuritie of the Scriptures , ( which the Romanists pretend at this day ) Is but a vaile and pretext to cloake idlenesse . Praetextus est et causatio pigritiaeque velamentum . Chrysost. Nos libē●èr f●emur tunc temporis Laicos in Scripturarum lectione fuisse versatos . Azor. Tom. 1. Moral . li. 8 cap 26 Ita prouidit dulcis paterneminē esse tam rudem et imperitum , quin si humilitèr legat multa illie vtilia veraque intelligat , neminem tam doctum quin illic multo plura ignoret quam sciat . A● of l. 2 de Christo Reuel . c. ● . This doctrine was so frequent & generall among the Ancients in the Primitiue church , that Azorius the Iesuite is inforced to confesse , We willingly grant , that in those dayes the lay people were conuersant in the reading of the Scriptures . And if we looke vpon the lay persons of their times , Acosta his fellow Iesuite ingenuously professeth , that Our gracious God hath so prouided in holy Writ , that there is none so rude and ignorant , but by reading the Scriptures in humility , may vnderstand many things both profitable and true , as likewise there is none so learned , but hee may still bee ignorant of more then he knowes : nay more ( saith hee ) I haue seene some men vtterly vnlearned , Vidi viros prorsus illiteratos , &c. Idem . cap. 5. and scarce knowing Latin , haue gathered out of the Scriptures such profound knowledge , that I haue wondred at them . But the spirituall man iudgeth all things . Heere is a free confession , and a faire euidence from two learned Iesuites : the one testifieth that the scriptures were vsually read by the Lay people in the Primitiue Church ; the other witnesseth of his owne knowledge , that an ignorant man hath receiued great benefit , and likewise that great profite may redound to the people by reading them in these daies .

But put the case a Lay man should not vnderstand those things which are contained in the Scriptures : notwithstanding ( ex ipsà Lectione ) out of the very reading of them , there will arise great holinesse and sanctitie of life . Admit many things are hard to bee vnderstood in the Scriptures , ( which neuer any Protestant denyed ) yet saith Hierome , Hiero. in Epist. ad Paulinum . there is the Booke of Genesis , most plaine for euery mans vnderstanding ; therein you may see the creation of the World , the beginning of Mankind , the confusion of Languages plainely described : and as touching the booke of Iob , there you may learne a patterne for Patience , and there you may see the Resurrection plainly deciphered : Magna vtilitatis est ipsa obscuritas eloquiorum Dei quia exereet sensum vt fatigatione ditatetur , &c. Greg. lib. 1. Hom. 6. in Ezek. nay more , The obscuritie of the Scripture is very profitable ( saith Gregory ) for it doth exercise the senses , whereby one may vnderstand that which otherwise hee would be ignorant of : for if the sacred Scriptures were easie and familiar in all places , they would be neglected : which obscure places , by study and industry being knowne , and vnderstood , do comfort and reuiue the Reader , by how much the more they are with industry and difficultie sought and vnderstood .

But that which is obseruable , these men , who so much complaine of the obscuritie of the Scriptures , doe both wittingly and willingly indeauour in their Translations , to make them abstruse , and hard to be vnderstood , by their strange & vncouth phrases : looke vpon their old Testament in their Doway Translation , instead of Foreskin , Gene. 17. Exod 12. 2. King . 15. 1 Chron. 6. they haue put Praepuce ; for Passeouer , Phase ; for vnleauened bread , Azyms ; for high places , excelces ; for the Holy of Holiest , Sancta Sanctorum . Againe , looke vpon their Rhemist Testament , and there you shal obserue these strange wordes , Depositum , Rhem. Test . in M. Fulks Preface to the Reader . Exinanited , Parasceue , Didragmes , Neophyte , and the like , which shewes , that albeit the Scripture of it selfe were neuer so plaine and perspicuous to euery mans vnderstanding , yet there need an expositor : for these inkehorne termes , whereas in trueth , although those words were most agreeable to the Hebrew , Greeke , or Latine , yet ought they rather to giue the most significant and plaine termes ( the true sense of Scripture alwayes premised ) that stands best for the capacitie and vnderstanding of the Reader .

It is not then the pretended obscurity of the Scriptures , which giues a iust cause of restraint to the lay people , for not reading of them : ( for this is but a colour and a vaine pretext of them , saith Chrysostome ) the trueth is , they feare , lest by reading of them , their Trent doctrine , and new Articles of Faith should be discouered : for it would trouble the best learned Priest , to shew his disciples , in what place of Scripture they are commanded to worship Images , to call vpon dead Saints , to pray in an vnknowne tongue , to forbid the Scriptures to the Laity , to deny Mariage to Priests , to adore the reliques of Saints ; by what Scriptute his Holinesse hath power to depose Kings , to free soules out of Purgatory , to gather into the Treasurie of the Church , the superabundant satisfaction of Saints ? It is a crime worthy of the Inquisition with them to haue a Bible ; but for the ignorant lay man to make such enquirie after Scriptures , for that doctrine which was not conceiued in the Scripture , is a sinne worthy of death .

Looke vpon the Tenets of their owne Church , and take but their owne confessions . The Church of Rome doth represent God the Father , by the image of an olde man : yet Vasques the Iesuit confesseth : Vasq . lib. 2. de Adorat . c. 3. disp. 4. n. 74. The Scripture saith plainely , God did forbid the Iewes to represent Him by an Image . The Church of Rome doth ordinarily make vowes to Saints : Cum scriberentur Scripturae sanctae nondum caeperat vsus vouendi sanctis . Bell. lib. de cultu Sanct. cap. 5. yet Cardinall Bellarmine professeth : When the Scriptures were written , it was not the vse to vow to Saints . The Church of Rome hath defined , and declared Indulgences for an article of faith ; yet their Syluester Prierias , tells vs : Indulgentiae authoritate Scripturae non innotuêre nobis , sed &c. Prier . cont . Luther . pro Indulg . They are not made knowne to vs by the authoritie of Scriptures : The Church of Rome teacheth , that the wordes of Christ , This is my body , doe effect Transubstantiation , yet Cardinal Caietan confesseth ; In 3 part . Tho. super quae 75. art. 1. vt Ioseph Ang. Flores Theol. quae . in 4. sent q. 4. Non apparet ex Evangelio : It doth not appeare that those words are properly to bee vnderstood by force of Scriptures : but which is more to bee lamented , these men are so farre from building their Church vpon the Scriptures , that , as it were in despight of Christs precept , they decree their halfe Communion for an article of Faith , with a Non obstante . Notwithstanding , Christ did institute in both kinds : Conc. Const Sess. 13. And their Councell of Trent acknowledgeth that the Apostle called concupiscence sinne : Hanc concupiscentiam quam aliquando Apostolus peccatum appellat , sancta Synodus acclarat , &c. Conc. Trid. Sess. 5. but withall commands the contrary beliefe , with a curse to them that teach the Apostles doctrine ; in so much as their owne Posseuinus confesseth in sober sadnesse : Apostolus concupis●ētiam peccatum vocat , at non licet nolis ita loqui . P●st . Appar . Sac. Ver Patr. antiqui . The Apostle calls concupiscence sinne , but ( saith he ) it is not lawfull for vs so to doe . This is so truly knowne and vnderstood of those who haue a dispensation to read the Scriptures , that Petrus Sutor , a Carthusian Monke , amongst other inconueniences for which hee would haue the people debarred from reading of them , alleadgeth this , Cum multa palam tradantur obseruanda quae sacris in literis expresse non habentur , nonnè Idiotae haec animaduertentes faci●è murmurabunt ? — Nóne et facilè retrahentur ab obseruatione Institutionum Ecclesiasticarum quandò eas in lege Christi animaduerterint non continers ? Sutor de Translat . Bib. cap. 22. in speciall for one ; Whereas many things are openly taught to bee obserued , which are not to bee expressely had in the whole Scriptures , the simple people obseruing these things , will quickly murmure and complaine , that so great burdens should be imposed vpon them , whereby the libertie of the Gospell is so greatly impaired , and they also will bee easily drawen away from the obseruation of the ordinance of the Church , when they shall obserue that they are not conteined in the Law of Christ . It is not then the obscuritie of the Scriptures ; but a feare by their owne confessions of some strange discouery that would be made by reading of them , and in that feare they rather intimate a plainnesse and easinesse in the vnderstanding them : for otherwise what need they feare the peoples reading them , if they were so full of obscuritie ( as they pretend ) that they could not vnderstand them .

As therefore wee denie not that there is difficultie and obscuritie in the Scriptures , In iis quae aperiè in scripturis posita sunt , inueniuntur illa omnia quae continent fidem moresque viuendi . Aug. de doctr. Christ . lib. 2. cap. 9. so wee professe likewise , that there are plaine and euident testimonies , which illustrate those difficult and obscure places , and that in those plain and euident places al things cocerning faith and good manners are contained : This was Saint Austens doctrine , this is ours ; let vs therefore follow that sweet counsell , which that holy and ancient Father , by way of preuention , gaue the Christians of his time . We are brethren , why doe we striue ? Aug in Psa. 21. expos. 2. Our Father dyed not vntestate , hee made a Testament and so dyed . Men doe striue about the goods of the dead , till the Testament bee brought foorth , then that is brought , they yeeld to haue it opened and read : the Iudge doth hearken , the Counsellers bee silent , the cryer biddeth peace , all the people are attentiue , that the words of the dead may bee read and heard . He lyeth voyd of life , and feeling in his graue , and his words preuaile , Christ doth sit in heauen , and is his Testament gainsaid ? Open it , let vs reade , we are brethren , why doe we striue ? Let our mindes be pacified , our Father hath not left vs without a Testament , he that made the Testament , is liuing for euer . Hee doeth heare our words , he doth know his owne words , let vs reade why doe we striue ?

SECT. III. The Scripture , according to the Iudgment of the ancient Fathers , is the sole Iudge of Controuersies , and Interpreter of it selfe .

BVsaeus the Iesuite , knowing that the Scriptures were not such euident testimonies of the Roman faith , Si non potes effugere vel disputationem , vel collationem de rebus fidei cum haeretico ( cui tamen de doctrinâ inferiorem non esse existimas ) primum ab eo percunctare vnde argumenta suav lit depromere contrà fidem Catholicam , si respondeat vt solent ex scripturis diuinis , oppone illi , nul lāvel incertam ex Scripturis sperari victoria , nisi prius constet veri sint possessores scripturae illi an nos ? & vbi sit vera fides et potestas exponendi scripturas . Busaeus in Panatio Tit. Haeres . as his fellowes pretended ; by way of preuention giues this caueat to his disciples ; If you cannot auoyd disputation with an heretique , touching poynts of faith ; although you finde you are able to match him , yet first demand of him , from whence hee will deriue his arguments against the Catholique faith ; if he answere , as commonly they doe , Out of the sacred Scriptures : tell him , there is no victory , at least but vncertaine , to be hoped for from them , vnlesse it may appeare who hath best right to the Scriptures , and to whom belongs authoritie to expound them . By this Iesuites confession , the poynts in controuersie , are sub judice in question , to which side the right of Scriptures doe belong , and to whom authoritie to expound them ; and sooth to say , the controuersies of this age , are now brought to this narrow issue , that our aduersaries are well content , to trie their cause by Scriptures , if the Reformed Churches would graunt them but this one poore request , That they may be sole Iudges and Interpreters of the Scripture .

A request no doubt , which in most mens vnderstanding , will seeme vnreasonable , that Christ and his Apostles should bee iudged by man , or that a man should bee Plaintiffe , and Iudge in his owne cause . It was the constant profession of Saint Austen ; August lib. Confess. 13. c. 23. Men spirituall , whether they rule or bee ruled , iudge according to the Spirit , but they iudge not of the spirituall knowledge , which shineth in the firmament ( of the Scriptures , ) for it is not lawfull for any man to judge ouer so high authoritie : for bee the man neuer so spirituall , yet must hee be a doer , not a Iudge of the Law . And in the conclusion of the Chapter , hee giues his speciall reason for it : There a man is said to bee Iudge , where he hath power and authority to correct . He therefore who shall first dare to correct the scripture , let that man by S Austens rule assume authoritie to iudge them : and as touching that Tenet , that a man should be Plaintiffe , and Iudge in his owne cause , it was a doctrine so different from the Primitiue Church , that in the midst of heresies ; I say , in the first and best ages , wherin Saint Austen and Epiphanius mention aboue fourescore heresies ; euen then when the Fathers had greatest reason to stand vpon the priuiledge of their Church , they neuer made answere ( like the Romanists ) You must heare the Church , and our Church is that Catholique Church that is the sole Iudge of controuersies , and according to our Interpretation ( whose right it is to iudge of the Scriptures ) it is so and so ; but on the contrary , they made the Scriptures sole Iudges of their cause , and withall professed , the Text of Scripture was the truest Glosse in expounding of it selfe .

I speake not this , as if our reueren'd Diuines did make the Scriptures sole Iudges of our cause , excluding the testimonie of the Church : for we haue a church as wel as they , we haue churchmen as well versd in Scriptures , and Fathers as themselues : neither doe wee denie the authoritie of the Fathers , which ioyntly agree in poynts of faith , for the right expounding of the Scriptures ; onely wee say , the Authour of the Word who best knew his owne meaning , was best able to expound himselfe : and in this manner the ancient Fathers , as they grounded their Church vpon the Scriptures , so likewise they referred backe the meaning of the Scriptures vnto the Authour of them , as if hee that was Iudge of all men , should bee iudged of none , and such wee know is the wisdome and goodnesse of God , Eaverò quae in mysteriis occultat , nec ipsa eloquio superbo erigit quo non audeat accedere mens cardiuscula et in erudita , quasi pauper ad diuitem , sed inuitat omnes humili sermone , quos non solum manifestâ pascat sed etiam secretâ exerceat veritate hoc in promptis qd ●●reconditis habens . Aug. Ep. 3. that hee hath oftentimes hidde these things from the wise and learned , which he hath reuealed vnto babes and sucklings ; and , as for those things which it hideth in miseries ( saith Austen ) it lifteth them vp , not with stately speech , whereby an vnlearned minde should not presume to approach as a poore man to a rich , but with a lowly speech inuiteth all men , that it might not only feed them with manifest , but also exercise with obscure trueth , hauing that in manifest , that it hath in obscure places : and as concerning obscure places , the same holy Father tells vs , Illi verò qui ea quae in diuinislibris obscura sunt intueri nequiuerint , arbitrentur se digitum quidem meum ineuers posse sydera verò quibus demōstrandis intenditur videre no posse et illi ergo et isto me reprohēdere desinant et lumen oculorum diuinitùs sibi praeberi depreceantur . Aug. de doct. Chris . l. 1. Prolog . that , if they cannot see the things which are obscure and dark in the Scriptures , the fault is in themselues , not in the precepts , as if I should poynt with my finger at a starre , which they would gladly see , and their eye-sight were so weake , that although they did see my finger , yet they could not see the starre , at which I poynt : let them cease to blame me , and let them pray to God , that hee will giue them eye-sight . And in his foure Books of Christian Doctrine , where he purposely treateth of expounding the Scriptures , he plainely prooueth , that the meaning of the Word , is learned out of the Word , and the obscure places are expounded by the manifest : and heerein hee toucheth the freehold of the Romane Church : Magnificè et salubritèr spiritus sanctus ita Scripturas sanctas modisi auit vt locis apertioribus fami occurreret , obscurioribus autem fastidia detergeret . Nihil enim fere de illis obscuritatibus eruitur , qd●●on planissimè dictum alibi reperitur . Aug. de doct. Chris . lib. 2. ●a . 6. for ( saith hee ) In this great plentie of Scriptures , wee are fed with plaine things , and exercised with obscure , those driue away hunger , these contempt , the holy Ghost hauing tempred them so of purpose : and then he concludeth with the Tenet of our church ; There is scarce any thing drawn out of these obscure places , which hath not been spoken , ( quod non planissimè ) most plainely some other where . Neither was this the opinion of this learned Father only , but it was the confession of S Ambrose , Multa obscuritas in Scripturis propheticis , ●●d si●● anu ●●●ā mē●●●ā● 〈◊〉 a scr● tu●arū , ●●ā●e● qua sunt occulta diligentèr examines , paulatim incipies rationem colligere dictorum et operietur tibi , Non ab alio sed à verbo Dei . Amb. in Psal. 118. Serm. 8. There is much obscurity in the Scriptures , but withall , if thou knocke at the doore with the hand of thy vnderstanding , thou shalt gather by little and little the reason of that which is there spoken , and the doore shall bee opened vnto thee , ( non ab alio , sed à verbo Dei ) and that by no other but by the Word of God it selfe . And with these Doctors of the Latin Church , agreeth the Greeke Fathers . Behold ( saith Basil ) and heare the Scripture expounding it selfe , Basil . Hexam . Hom. 4. Yea ( saith he ) what things be or seeme to bee couertly spoken in some places of holy Scripture ,

Quae ambigua sunt & tectè dicta esse in quibusdam diuinae scripturae locis , videntu● , ab aliis locis manifestis declarantur . Idem . quaest. comp. Expl. quaest. 267.

Ad ipsum diuina Script . scopum incedamus quaeseipsam interpretatur , quamuis sacra Scriptura cum nos tale quiddam docere vult , seipsam exponit et auditorem errare non sinit . Chrys Hom. 13. in Gen. Chrys. in 1. Thes. Hom 7. Siquidem empturus vestem , quamuis artis Textoriae imperitus sis , haec verba non dicis . Nescio emere illudunt mihi , sed facis omnia vt discas — fac illa quae facienda et rectâ ratione quaere à Deo et ille tibi omnino reue●abit . Idem Homil. 33. in Act.

the same are expounded by other plaine places elsewhere . And ( saith Chrysostome ) Let vs follow the scope of the holy Scripture in interpreting of it selfe , when it teacheth some hard thing , it expoundeth it selfe , and suffereth not the hearer to erre . Let vs not feare therefore ( saith hee ) to put our selues with full saile into the sea of Scriptures , because wee shall be sure to find the Word of God for our Pilot. And lastly , as it were forestalling that Popish opinion ; ( that the Scriptures are obscure , and therefore not to be read by the vulgar people ) hee elegantly incites a Gentile to the reading of the Scripture , by a familiar and common reason ; When thou buyest a garment , though thou haue no skill in weauing , yet thou sayest not , I cannot buy it , they will deceiue mee : but thou dost vse all meanes to learne how to know it : doe therefore those things which are to bee done , seeke all those things of God , and hee altogether will reaueale it vnto thee : So that if any doubt or difference happened in the Primitiue church amongst the true beleeuing Christians , they referred the determination of it to the Inquest of Christ & his 12 Apostles , and they onely were made the sole Iudges of the question . And that wee might know this Protestant doctrine continued for many ages in the Church , Pope Clement the first almost sixe hundred yeeres since , professed it for the Catholike doctrine of his time , Integra & firma regula veritatis ex Scripturis . Dist. 37. cap 14. that a man must take the sense of truth from the Scripture it selfe , seeing that euery man may haue the full and firme rule of faith and truth in the Scriptures . If we descend from the Pope to the great Councell of Basil , it was the general vote of many B. and Cardinalls , and confirmed likewise by the Pope himselfe . The Diuine Law , ( or holy Scripture ) the practise of Christ , of his Apostles , Lex diuina , praxu Christi , Apostolica , et Ecclesia primitina vnâ cum Conciliis Doctoribusque fundantibus se veracitèr in eadem , pro verissimo et indifferente Iudice in hoc Basiliensi Consilia admittatur Conc. Basil . Sess. 4. and the Primitiue Church , together with Councels and Doctors , grounding themselues truely vpon the Scriptures , shall bee admitted , for the most true and indifferent Iudge in the Councell of Basil . The resolution of the ancient Father Optatus , in the question betwixt the Catholiques and the heretiques , whether one should bee twise baptized , may serue for a proofe , and a full conclusion of the premisses ; You say it is lawfull , wee say it is not lawfull , ( betweene yours it is lawfull , and ours it is not lawfull ) the peoples soules doe doubt and wauer , De coelo quaerendus est Index , sed vt quid pulsamus ad coelum , cum habemus in Euangelio Testamentum . Opt. lib. 5. contr. Parmen . Donat. let none beleeue you nor vs , wee are all contending parties , Iudges must be sought for : if Christians , they cannot be giuen on both sides , ( for truth is hindred by affections . ) A Iudge without must bee sought for ; if a Paynim , hee cannot know the Christian mysteries ; if a Iew , hee is an enemie to Christian Baptisme : no iudgement therfore of this matter can bee found on earth , a Iudge in heauen must bee sought for . But why knocke we at heauen , when wee haue the Testament of Christ in the Gospell . And thus I haue briefly shewed you the deputed Iudges , and Interpreters of the Scripture in the Primitiue Church : now let vs obserue by what Rule the Scriptures are expounded in the Roman Church .

SECT. IIII. Our aduersaries , howsoeuer they pretend by taking an oath to make the Fathers Interpreters of the Scriptures , yet indeed they make themselues sole Interpreters of Scriptures and Fathers .

Bulla Pij quarti Art. 2. IT is an Article of the Romame Creed , published by Pope Pius the fourth , and by the oath their Foreman hath taken , all Priestes and I suites are sworne , Not to receiue or interpret the Scriptures , but according to the vnifo●me consent of Fathers . It is a large and faire promise , and deliuered vpon oath : and for my part , if the church of Rome can make good the vniforme consent of Fathers , for all their twelue newe Articles of Faith , ( which hath been often promised , but neuer as yet by any one performed , ) I shall willingly listen to their interpretation , and preferre it before any priuate , or latter Exposition .

It was the profession of our late King of famous memory , Apolog. for the oath of Alleag . pa. 36. What euer the Fathers of the first foure hundred yeeres did with one vnanime consent agree vpon , to be beleeued as a necessary poynt of saluation , I will beleeue it also , or at leastwise will bee humblie silent , not taking vpon mee to condemne the same .

I speake not this , as if we should decline the practise of the ancient Church in expounding Scripture by Scripture , Concil. Trid. Sess. 1. but to demonstrate to the world , that our aduersaries in this poynt of their faith , haue neither followed the ancient Church , nor the Decree of their Trent Councell ; whereby it shall appeare , that either this Article was newly created , or the former Popes and Councels haue disagreed from the latter .

Cardinall Caietan was so farre from subscribing to the Popes Creed in this poynt , that on the contrary hee giues this Praemonition to the Reader of the Scriptures ; Not to loathe the new sense of the holy Scriptures for this , Nullus itaque detestetur nouum sacra scripturae sensum , ex hoc qd dissonat à priscis Doctoribus , sed fcrutetur perspicacius textum ac cótextū Scripturae , & si quadrare inuenerit , laudet Deum , qui non alligauit expositionem Scripturarum sacrarum priscorum Doctorum sensibus Caiet . in Genes 1. that it dissenteth from the ancient Doctors , but to search more exactly the Text and coherence of the Scriptures ; and if hee finde it agree , to praise God , that hath not tyed the exposition of the Scriptures , to the sense of the ancient Doctors . This Protestant doctrine is farre different from the Tenet of the Roman Church , insomuch that Bishop Canus his fellow Romanist was much troubled , that a prime Cardinall should oppose an Article of the Romane Creed : one while he chargeth him , that acutiùs multò quam foelicius : hee expounded the Scriptures in some places more wittily then happily : an other while he would so seeme to excuse him , that hee might be convinced by this or the like argument , To follow the Fathers in all , Canus ibid. were to condemne our owne witts , and depriue our selues of the meanes to finde out the trueth . What arguments might preuaile with the Cardinall , I cannot tell , but sure I am , his doctrine disagreed from the Article of the Roman faith . And Doctor Payna Andradius , a principall Pillar of the Trent Councell , rebuketh Canus for his rash reproouing of Caictan , and defendeth his Tenet with the same doctrine . Andra. def. fid Tricen lib 2. Hee teacheth , that when the Fathers seeke the literall sense of the Scriptures , they doe not alwayes find them , but giue diuers senses , one vnlike to an other . Hee professeth ; Wee may forsake their senses all , and bring a new vnlike to theirs . He addeth further ; that experience forceth vs to confesse , vnlesse wee will bee vnthankefull to most excellent wits , that very many things in Moses and the Prophets , are in this our age expounded more exactly , through the diligence of learned men , then euer they were before : And thereupon he concludeth , that the holy Ghost ( the onely and faithfull Interpreter of the Scriptures ) would haue many things to bee knowne to vs , which our Ancestors knewe not , and hath wrought by meanes vnknowne to vs , knowne to him , that the Fathers noted good and godly mysteries out of very many places of the Scriptures , whereof the right and naturall sense hath been found out by posteritie . And thus Canus against Cajetan , and Andradius against Canus , and Cajetan and Andradius both against the Trent Article , allowe the Exposition of Scripture by Scripture , and somtimes against the streme of Fathers . I proceed to the examination of more witnesses , and I call Cardinall Bellarmine to testifie the same doctrine , that neither hee , nor his associates , doe holde themselues tyed by their new Article of faith , to the Exposition of the Fathers ; It is one thing ( saith hee ) to interpret the Law as a Doctor , Aliud est interpretari legem more Doctoris , a liud more Iudicis &c. Bell. de verbo Dei . lib. 3. cap. 10. an other thing as a Iudge : of the one is required Learning , of the other Authoritie : the opinion of the Doctors is to be followed according to reason ; but the Iudges opinion is to bee followed of necessitie . Saint Austen , and the Fathers in their Expositions , supplyed the places of Doctors , Scripta Patrum non sunt Regulae , nec habent authoritatem obligandi . Idem ibid. which we may follow as wee see cause , the Pope and Councell supply the places of Iudges , with a Commission from God , and therefore they must be obserued and followed of necessitie .

Thus we haue seene three seuerall Iudges and Expositors of the Scriptures . First the ancient Fathers made the Scriptures the onely Iudges , and true Interpreters of themselues , next the Trent Doctors , decreed the ancient Fathers for Interpreters : and now at length , the later Schoolemen haue proclaimed their Popes and Councels , for their chiefest Iudges , and best Interpreters of the Scriptures : and These ( say they ) must bee followed of necessitie . Durum telum Necessitas . Pardon them , Necessitie is a deadly dart ; there is no necessitie by their doctrine to obey the expositions of Fathers , which is the second Article of their Faith ) but there is a necessitie to obey the authoritie of their late Popes and Councels , in their Exposition , which is but matter of opinion ; and from hence it will follow , that either the Articles of the R●man Creed were newly created by Pope Pius the fourth , and that creation was not in his power ; or that those Doctors , and Cardinals had not the oath administred vnto them ; or we may iustly suspect they haue forsworne themselues . Neither was this the opinion of these particular men onely , but the Roman Church , ( notwithstanding their solemne protestation , by which they are enioyned to interprete the Scriptures ) doth in many things , by her owne confession , waue the Interpretation of the Fathers . Sanctissimos Patres quos Doctores Ecclesiae ob illorum sublimem eruditionem meritò nominamus , quantūlibet spiritus sancti gratia prae aliis imbutos liqueat , in interpretatione scripturarum non semper ac in omnibus Catholica Ecclesia sequitur . Baron . Ann. Tom ▪ 1 ad ann. 34 nu. mar . 213 It is the testimony of Cardinall Baronius , Although the most holy Fathers , whome for their great learning wee rightly terme the Doctors of the Church , were indued aboue others with the grace of Gods holy Spirit , yet the Catholique Roman Church doth not follow them alwayes , and in all things expounding of the Scriptures . Here is an other confession of a great Cardinall , ( who was not ignorant of the Articles of his faith , that ( notwithstanding the Trent Decree , and the Popes Bull , the Church did not alwayes follow the exposition of the Fathers . Now if any shall require a reason why the Pope and Cardinalls of former ages dissent from others of these later times , in expounding of the Scriptures , Frier Stella , who doth not condemne the Exposition giuen by the ancient Doctors , Benè tamen scimus Pygmaeos gygantum humeris impositos plusquam ipsos gygantes videre . Stel. enarrat in Luc. ca. 10. protesteth , Hee knoweth full well , that Pygmeis being put vpon Gyants shoulders , doe see further then the Gyants themselues . But Bishop Fisher doth more warily excuse it , and with plausible reasons assure vs , that Many things , Nec cuiquam obscurum est quin posterioribus ingeniis multa sint , tam ex Euangeliis quam ex scripturis &c. Roffeas Consur . Assert . Luther Art. 18. as well in Gospells , as in the rest of the Scriptures , are now more exquisitely discussed by later wits , and more clearely vnderstood , then they haue been heretofore ; eyther by reason that the yee was not as then broken vnto the Ancients , neither did their age suffice to weigh exactly that whole sea of Scriptures , or because in this most large field of Scriptures , euen after the most diligent reapers , some eares will remaine to bee gathered , as yet vntouched .

How forcible motiues , these reasons may seeme to other men , I will not heere dispute : sure I am , they are vaine excuses for Romane Bishops and Cardinals , who are bound by their generall Councell , and the Popes Bull , to obey the Exposition of Fathers , as an Article of their faith .

But admit these opinions should bee excused for the particular Tenets of some priuate men , let vs see how faithfully the Popes & Pastors of these latter times haue interpreted the Scriptures , with the vniforme consent of Fathers .

Moses saith , Whit. & Durae ●s in Camp 9. Reason pag. 269. God made man after his Image : Pope Adrian interpreteth ; therefore Images must bee set vp in Churches .

Saint Peter saith , Behold , De obed. & maior vnam sanctam &c. here are two swo●ds ; Pope Boniface concludes : Therefore the Pope hath power ouer the spirituall , and the temporall .

Saint Matthew saith , Giue not that which is holy vnto dogs . Iewels Defence , p ●2 . Mr. Harding expounds it : Fiet vnum ouile et vnus Pastor quod quidem de Christo intelligi non potest s●d d●●liquo alio Ministroq●● bres●t loco eius . Ioh de Par s●de pot . Reg & Papati c. 30. therfore it is not lawfull for the vulgar people to reade the Scriptures .

Saint Iohn saith , There shall bee one Fold , and one Sheepherd . Iohannes de Parisijs tels vs : This place cannot bee expounded of Christ , but must bee taken for some Minister ruling in his stead .

The Prophet Dauid saith , Thou hast put all things vnder his feet : Antoninus expounds it : Anton. in sum . part. 3. tit. 22. c. 5. Haebr. 2. Thou hast made all things subiect to the Pope , the cattle of the field , that is to say , men liuing in the earth : the fishes of the sea , that is to say , the soules in Purgatory : the fowles of the ayre , that is to say , the soules of the blessed in heauen . And lastly , whereas our Sauiour Christ witnesseth of himselfe : In Concil. Later . sub Leo 10. p. 671. All power is giuen to me both in heauen and earth . Stephen Archbishop of Patraca , applyed it to Pope Leo the tenth in the Councell of Lateran , in the audience of the Pope himselfe , who thankfully accepted it , and suffered it to bee published and printed : and as it is rightly obserued by learned Du Moulin , Pope Innocent the third , in his Booke of the Mysteries of the Masse ; Buckler of faith . pa. 30. the booke of sacred Ceremonies , Durants Rationalls , Tolet , and Titleman , and others do most ridiculously wrest the Scriptures , altogether different from their right meaning , and the Expositions of the Fathers : as for instance : The Scripture saith , The Rocke was Christ : therefore say they , the Altar must bee of stone . It is written , I am the light of the world : therfore Tapers must be set vpon the Altar : It is written : Let him kisse me with the kisses of his mouth : therefore the Priest must kisse the Altar . It is written : Thou shalt see my back parts : Exod. 33.23 therefore the Priest must turne his backe to the people . It is written : Laua me ampliús . Psal. 51. Wash mee againe , therefore the Priest must wash his hands twise . It is written , Exod. 3.5 . Put off thy shooes , for this place is holy : therefore the Bishop at Masse changeth his hose and shooes . And lastly , the Pope himselfe , at the time of his coronation , casteth certain copper money amongst the people , vsing the words of Peter : Siluer and gold haue I none , but that which I haue , I giue thee .

These and the like Expositions doe much resemble the strict order of Monkes , who reading the words in Matthew , Districtissimi Monachorum — simplicitèr intelligentes fecerunt sibi cruces ligneas easque sibi iugiter humeru circūferentes , &c Ioh. de Polemar . orat in Concil. Basil . pag. 385. ( Hee that taketh not vp his crosse and followeth me , is not worthy of mee ) made themselues woodden crosses , and so carried them on their backes continually , causing all the world to laugh at them : for howsoeuer they may seeme to bee the expositions of some priuate spirits , yet hee that makes oath in verbo Sacerdotis , to receiue & expound the Scriptures , with the vniforme consent of Fathers , and shall render such Expositions of the Text , can bee no true Catholique : Hieron . 24. q 3. cap. Haeresis . For whosoeuer doeth otherwise vnderstand the Scripture ( saith Hierome ) then the sense of the holy Ghost ( who is the Penman of the Scripture ) requires , although hee hath not departed from the Church , yet hee may bee tearmed an heretique . But ( as the Fryar said wittily in his Sermon ) the trueth which hee preached , was like holy water , which euery one called for apace , yet when the Sexton cast it on them , they let it fall on their backs : in like manner the Romanists seemingly call for the Scriptures , they commonly vaunt that they expound and receiue them according to the vniforme consent of Fathers ; but ( as Vincentius Lyrinensis said of the heretiques of his time , ) When they shall begin not onely to vtter those sayings , Vbi caeperunt illas voces non iam proferre sedetiam exponere non ad &c. Vincent . Lyrin . c. 36. but also to expound them , then the bitternesse , then the sowernesse and madnesse is perceiued ; then a new deuised poyson will be breathed out , then are prophane Nouelties disclosed , then may you see the bounds of the ancient Fathers to bee remooued , the Catholique Faith to bee then butchered , and the doctrine of the Church torne in pieces .

Pope Pius the fourth who first published the Articles of the Creed , was not ignorant , that the Scriptures must be farre fetched , and hardly strayned , to make them speake for the Trent doctrine : hee well vnderstood , that it was too generall and strict a tye vpon euery Masse Priest , to receiue and interpret the Scriptures with the vniforme consent of Fathers , ( knowing well , that many Masse Priestes were vtterly ignorant of the Fathers , ) and therefore to qualifie the rigour of that oath , adioyned these words to the aforesaid Article ; Artic. 2. Also that sacred Scripture , according to that sense which the Mother Church hath holden , ( whose right is to iudge of the true sense and interpretation of holy Scripture ) I doe admit : so that by the latter part of the Article , they allow the Fathers to bee interpreters of the Scriptures ; and by the first part , they make themselues sole interpreters of the Fathers ; to which addition an ignorant Priest will sweare , with a mentall reseruation , that he doeth not receiue nor expound the Scripture , but with the vniforme consent of Fathers , that is , according to the sense and iudgment of the Roman church : for it is not to bee doubted , but the Church will allow of that sense which is most agreeable to that doctrine , and of that interpretation , ( although it bee farre different from the Ancients , ) which is most consonant to their Religion , and the rather I incline to this opinion ; for that Cardinall Hosius doth protest it for a vniversall and Catholike doctrine of his Church . Si quis habet interpretationem Ecclesia Romana de loco aliquo Scriptura , etiamsi nec sciat nec intelligat an & quomodo cum Scriptura verbis conueniat , tamen habet ipsissimum verbum Dei. Hos. de expresso verb. Dei . If a man haue the Interpretation of the Church of Rome , of any place of Scripture , hee hath the very words of God , though he neither know nor vnderstand , whether and how it agreeth with the words of Scripture . Now if it happen that those which are better instructed , by comparing of Scriptures and Fathers , doe make a doubt of some place of Scripture , which the Church teacheth different from the Fathers , Cardinall Cusanus , by way of preuention , giues him to vnderstand , Non est mirum si praxis Ecclesiae vno tempore interpretetur Scripturam vno modo et alio tempore alio modo , nam intellectus currit cum praxi , intellectus enim qui cum praxi concurrit est spiritus vinificans , sequuntur ergo scripturae ecclesiam et non è conuerso . Nich. Cusan . ad Bohem. Epist. 7. that there is Fides Temporum , a faith that followeth the time : Neither is it any maruell ( saith hee ) though the practise of the Church expound the Scripture at one time one way , and at an other time another way , for the vnderstanding or sense of the Scripture runneth with the practise , and that sense so agreeing with the practise , is the quickening Spirit ; and therefore the Scriptures follow the Church , but contrariwise the Church followeth not the Scriptures . This learned Romanist tells vs , it is no wonder that the Scripture is at diuers times diuersly expounded : hee tells vs , the Scripture attends the Churches pleasure : and lastly , which is most true , hee professeth the Romish Church followeth not the Scripture , but the times .

That this Cardinall speaketh truth , I think no Protestant doth make a question : but that you may be witnes also of the practise of these times , you shall obserue how fitly these men haue applyed the Scripture to their Church : whereas it is said to Peter in a vision , Arise , In voto Baronij contrà Venetos . kill and eate : Cardinall Baronius being Interpreter , will tell you : The Pope is Peter , and the Venetians are the meate which must bee killed and deuoured . In like manner , whereas Saint Paul saith , Haereticum deuitâ , Auoyd an heretique : the sillie Fryar applies it to times and persons with this Exposition : Erasm . Encom . Moriae Haereticum de-vitâ tolle : kill the heretique , meaning the Protestant : and in this manner according to the times , the sense runneth with the practise ; or at leastwise I am sure , this practise runneth with these times .

Thus then you haue Fides Ecclesia , an Exposition of Scriptures according to the Article of the Romish Creed , and Fides temp●rum , an Exposition sutable to the times , and their owne doctrine . If therefore we appeale to Scriptures , they account them dumbe Iudges , without the Exposition of their Church : if we require an Exposition with the consent of Fathers , they tell vs we must admit that sense which the Church holdeth , whose right is to iudge of the true sense of Scriptures : If wee shew them , that their Expositions are senselesse , and disagreeing from the Ancients ; they tell vs the Scriptures may receiue different Expositions according to the times . And thus they make the Scriptures sound like Bells , according to their fancies , and violate their oath with a Saluo Iure , sauing a right to the sense and meaning of their owne Church . This way therefore is Via Deuia , a Wandring and By-way .

It resteth in the last and chiefest place , to obserue the difference bewixt the Church of Rome and vs , touching the intire Canon of Scriptures ( for without doubt this is the onely and infallible rule of faith , ) and there is a curse denounced by God himselfe against all those that adde to his word , Deut. 4.2 . Reu. 22.18 . or diminish ought from it . It shall appeare therefore by many pregnant and infallible testimonies of our aduersaries themselues , that the Canon of Scripture which we professe and beleeue , was the same which was taught and declared by Christ and his Apostles in the first age ; the same which was published , & generally receiued by the ancient Fathers in succeeding ages ; the same which continued in the bosome of the Romane Church in all ages , till the dayes of Luther .

SECT. V. The intire Canon of Scriptures which wee professe ( without the Apocryphall additions ) is confirmed by pregnant testimonies in all ages , and most of them acknowledged by the Romanists themselues .

IT was the complaint of Campian the Iesuite , that the ancient Canon of Scripture was altered at the comming of Luther ; and thereupon as a man inraged against the Lutherans , Camp. Rat. 1. hee makes this open out-crie : What incensed Luthers whelps , to put out of the true Canon of Scripture , Tobias , Ecclesiasticus , and the two bookes of Maccabees ? Desperation : for by these heauenly oracles , they are expressely conuinced , as often as they dispute against the defence of Angels , as often as they dispute against Freewill , as often as they dispute against Praying for the dead , as often as they dispute against Praying to the Saints . Surely , if this Romanist had beene as reall in his proofes , as he was vaine glorious in his speeches , he had gone beyond all the Romish Proselytes of our age : for neuer man made greater flourishes with poorer proofes : for it shall appeare , that wee haue published no other Canon of Scripture , then Christ and his Apostles taught , and receiued no other then the ancient Fathers declared to be diuinely Canonicall ( and those onely Canonicall ) none other then the learned Doctors and Professors , intirely preserued in the bosome of the Roman Church in all ages : so that if any curse be denounced against vs , for renouncing doctrines of faith , deduced from Apocryphall Scriptures , I say it shall appeare by the same Decree , they haue layd an Anath●ma vpon Christ and his Apostles , and haue cursed the ancient Fathers , and the principall members of their owne Church .

In the first age , to Ann. 100.

First then wee must obserue , Rom. 3.2 . Factique sunt ( Iudaei ) depositarii et custodes Eloquiorum Dei. Tolet. coment . in Rom. 3.2 . according to Saint Pauls testimonie : Vnto the Iewes were committed the Oracles of God : these Oracles , as Gods pledges , were preserued by them , ( saith Cardinall Tolet ) and according to the number of the Hebrew letters , they were diuided into two and twentie Bookes , which is the Canon of Scripture now taught and receiued by the reformed Churches . The other Bookes , ( which wee terme Apocryphall ) were neuer receiued of the Iewes for Canonicall , Bell de verbo Dei lib. 1. cap. 10. as Bellarmine himselfe doth testifie . This Canon of the Iewes was so true and perfect at Christs comming , that neither Christ , nor any of his Apostles complained of it : nay more , they cited many things out of the Canonicall Bookes of Scripture , for proofe of their doctrine , with this speciall character , As it is written : when as in all the Gospell of Christ , there is not so much as one authoritie cited by Christ or his Apostles , out of the Bookes which we terme Apocryphall . This Canon of the Iewes , as it was intirely preserued by them , and is now receiued by vs , so it is likewise warranted by Christ himselfe : for Saint Luke tells vs , that our Sauiour after his Resurrection , beginning at Moses and all the Prophets , Luk. 24.27 . expounded in all the Scriptures the things concerning himselfe ; and what hee meant by all the Scriptures , hee afterwards expounds in the 44. verse of the same chapter : Ibid. ver. 44. These are the words which I speake vnto you , which were written in the Law of Moses , and in the Prophets , and in the Psalmes concerning mee ; and hee giues the reason in Saint Luke ; Luk. 24.44 . That all things must bee fulfilled which were written in the Law of Moses , and in the Prophets , and in the Psalmes concerning me . Here then is the true Canon of Scripture deliuered , and rightly diuided by Christ himselfe , into three seuerall rankes ; into the Law , the Prophets , and the Psalmes , vnder all or any of which rankes the Books which we terme Apocryphall , neither are , nor euer were conteined . And this was the constant Tenet of the Primitiue Church , touching the true Canon of the Scriptures in the first Age.

In the second Age , An. 100. to 200.

Euseb. hist. Eccles. li. 4 c. 25. Melito Bishop of Sardis ] In an Epistle to Onesimus , numbreth the Bookes of the Old Testament , wherein hee maketh no mention of Iudith , Tobit , Ecclesiasticus , nor the Maccabees : and this is likewise confessed by Bellarmine : Bell de verbo Dei . li. 1. cap. 20. Many Ancients ( saith he ) as namely Melito , did follow the Hebrew Canon of the Iewes . Cum diligenter de omnibus explorauerat , omni inuestigatione comperit hos libros esse à veteris Testamenti Canone reticiendos . Eus. li. 4. ca. 26. And Eusebius more plainely tells vs , that when hee had made diligent search of all the Bookes of Scripture , hee accounted those bookes ( which wee terme Apocryphall ) to bee reiected from the Canon .

In the third Age. An. 200. to 300.

Origen ] in his Exposition vpon the first Psalme , saith ; We may not be ignorant , there are two and twentie books of the Old Testament after the Hebrewes , which is the number of the letters among them . This is likewise witnessed by Eusebius , that as Origen receiued the Canon of the Iewes , Euseb. lib. 6 cap. 18. so likewise he reiected those sixe bookes which wee terme Apocryphall with the Iewes .

In the fourth Age , An. 300. to 400.

Hilary Bishop of Poictiers ] tells vs , The Law of the Olde Testament is contained in two and twentie bookes , In viginti duos libros lex Testamenti veteris deputetur , vt cum literarum numero conuenirent : qui ita secundum Traditiones veterum dep●tantur : vt Mosi sint libri quinque Iesu Naue sextus , Iudicum & Ruth septimus , &c. Hilar. in Prolog . in Psal explanationem . according to the number of the Hebrew letters . And there he tells vs further , how they are disposed , and put in order according to the tradition of the Ancients , ( in this manner ) There are fiue bookes of Moses , Iosuah is the sixt , the Iudges and Ruth the seuenth , the first and second of Kings the eight , the third and fourth of Kings the ninth , the two bookes of Chronicles the tenth , Esdras the eleuenth , Psalmes the twelfth , Solomons Prouerbes , Ecclesiastes , Canticles , 13. 14. 15. the twel●e Prophets the sixteenth , Esay , Ieremy with the Lamentations , Daniel , Ezechiel , Iob and Hester , doe make vp the number of 22. bookes .

Cyril of Hierusalem ] giues the like lesson to the Reader . Veteris Testamenti libros meditare duos et viginti . Tu itaque cum sis filius Ecclesia non transgredi eris illius terminos . Cyril . Catech. 4. Peruse the two and twentie bookes , but meddle not with the Apocrypha ; meditate diligently vpon those Scriptures , which the Church doth confidently reade , and vse no other .

Athanasius ] tells vs , Sunt itaque Canonici veteris Testamentilibri 22. literis Hebraicis numero pares , praetèr istos autem sunt adhuc alii etusdem veteris instrumenti libri non sunt Canonici , qui Catechumenis tantum leguntur Sapientia Solomonis &c. Athanas in Synops Nec ab hâc sententia alienus fuit Damascenus et Athanasius , quos Theologi multi secuti sunt . Canus loc. Theol. lib. 2. ca. 10. Euse . Chro. li. 2. ex Hier. versione . Eusebio atque reliquis licuit aliquando dubitare . Can. lib. 2. ca. 10. The Christians had at that time a definite number of bookes comprehended in a Canon , and of that Canon touching the Olde Testament , they were twentie two bookes , equall to the number of the Hebrew letters : and as touching the Apocryphall books , as namely , the book of Wisedome , Maccabees , and the rest , libri non sunt Canonici ; they are read onely to the Catechumens , but are not Canonicall . This testimony is so true , that Canus confesseth , hee was not onely of our opinion , but also drew many Diuines after him to this opinion .

Eusebius Bishop of Caesarea ] saith ; The Hebrew Historie of the Maccabees , reckons from thence , the raigne of the Grecians ; but those bookes are not receiued among the diuine Scriptures . This Authour is likewise acknowledged in this Tenet to be ours . Haec sunt quae Patres intra Canonem concluserunt , ex quibus fidei nostrae assertiones constare volueruut , sciendum tamen est , qd et alii libri sunt qui non sunt Canonici , sed Ecclesiastici à maioribus appellati sunt vt sapientia Solomonis et alia Sapientia quae dicitur filii Syrach , eiusdem ordinis est liber Tobiae , et Iudith , et Machabaeorum libri — qua omnia legi quidem in Ecclesiis voluerunt , non tamen proferri ad authoritatem ex his fidei confirmandam . Ruff. siue Cypt. in explic . Symb. Bell. de verbo Dei lib. 1. cap. 20. Quod verò Ruffinus asserit ex patrum Traditione eos libros à canone reiiciendos pace Lectoris dictum sit , patrum traditiones ignorauit . Can. lib. 2. c. 11. Sicut Iudith et Tobiae , & Macabaeorū libros legit Ecclesia , sed eos inter Canonicas scripturas non recipit ; sic et haec duo volumina sapientia Solomonis et Syrach legit ad adificationem plebis non authoritatem dogmatum confirmandum . In Praefat. lib Solom . Admitto Hieronymum ea fuisse opinione quia nondum generale Concilium de his libris aliquid statuerat , &c. Bell de verbo Dei lib. 1. cap. 10. Ipso ergo sacra Codicis 〈◊〉 pandam tibi , Omnes libellos &c. vltimum nomen duplex cui est Angelum Malachiam . Greg. Naz. Car. Iamb . ad Seleucum Iamb . 3. De quibus tamen nunc dubitare nefa● est , antequam autem ab Ecclesiâ communi consensu recepti essent , nihil piaculi fuit eos in Canonicorum numerum ac sedem minimè admittere . Iacob . Bill . in Iam. 3. Nazian. Non oportet libros qui sunt extrà Canonem legere nisi solos Canonicos Noui et Veteris Testamenti Concil. Laod. Can. 59.

Ruffinus ] as some say Cyprian , in reciting the Canon of the Scripture , testifies the like in this age ; These be the bookes which our Fathers haue included within the Canon , out of which they would haue the assertions of our faith to appeare : but yet wee must know , that there bee also other bookes , which are not Canonicall , but are called of our Ancestors , Ecclesiasticall ; as is the Wisedome of Solomon , Ecclesiasticus , Tobias , Iudith , and the bookes of Maccabees : all which they will indeed haue to bee read in the Church , but not to bee alledged for confirmation of faith . Bellarmine confesseth ( with vs ) that Ruffinus did follow the Hebrewe Canon : but his fellow Canus is not contented with such a moderate confession , but returnes this answere , Although Ruffinus did affirme , that the bookes of Maccabees were to bee rejected by the tradition of the Fathers , yet by the Readers leaue hee was ignorant of that Tradition .

Saint Hierome ] is our witnesse ; As the Church readeth Iudith , Tobias , and the Maccabees , but receiueth them not for Canonicall Scriptures : so these two bookes ( namely ) the Wisedome of Solomon , and Iesus the sonne of Syrach , doth the Church reade for the edification of the people , not to confirme thereby the authoritie of any doctrine in the Church . This is likewise confessed by Bellarmine , I admit ( saith hee ) that Hierome was of that opinion , because as yet in those dayes a generall Councell had decreed nothing touching those bookes , except the booke of Iudith , which Hierom afterwards receiued .

Gregory Nazianzen ] writing to Seleucus , promiseth him , that he will shew him a catalogue of the Canonicall bookes , and accordingly beginning from Genesis , cites the bookes in order to Malachie , the last of the Prophets . This authoritie in our behalfe is likewise confessed by Iacobus Billius , a Romanist in his Commentary vpon those verses , but hee excuseth him in this manner , That hee omitted other bookes , as namely Iudith , the Maccabees , &c. of which notwithstanding to make a doubt in these dayes , would bee accounted a wicked thing : but before they were generally receiued of the Church , it was no sinne not to admit them amongst the number of Canonicall Scriptures .

The Councell of Laodicea ] Wee ought to reade onely the bookes of the Old and New Testament : and in that 59. Canon , the Councell recites onely those Canonicall Bookes of Scripture which we allowe ; and the Canons of this Councell are confirmed by the sixt Generall Councell in Trullo , and Binius himselfe confesseth , that the booke of Iudith , by the authoritie of this Councell , is rejected amongst the Apocrypha . And this was the constant opinion of the Primitiue Church , Can. 2. Liber Iudith authoritate huius Prouincialis Concilii inter Apocrhyphos reiicitur . Binius in Concil. Rom. sub Syluest. Not. touching the intire rule of Scripture in the fourth Age.

In the fifth Age , An. 400. to 500.

Epiphanius ] after he had reckoned vp the Canon of two and twentie Bookes , Vtiles quidem sunt et commodi sed in numerum receptorum non referuntur quare neque in Aaron , neque in Testamenti Arcam repositi sunt . Epiph. li. de Mens. & Ponder . censureth the Bookes of Wisedome , and Ecclesiasticus , in these words : They are fit and profitable , but not reckoned amongst those bookes which are receiued by our Church , and therefore were neither layd vp with Aaron , nor in the Arke of the new Testament .

In Machabaeorum libris etsi aliquid Mirabilium numero inserendum conveniens fuisse ordini inueniatur , de hâc tamen nullá curâ fatigabimur quiae tantum agere proposuimus vt de Diuini Canonis Mirabilibus exiguam expositionem tangeremus . Aug. de Mirab . sacrae Scrip. l. 2. c. 34.

Has supputatio non in Scripturis sanctis quae appellantur Canonica , sed in aliis inuenitur in quibus sunt et Machabaeorum libri . De civ . Dei l. 18. c. 36.

Saint Austen ] Although there may something bee found in the books of Maccabees meet for this order of writing , and worthy to bee ioyned with the number of Miracles , yet we will not we●ry our selues with any care thereof , for that we haue intended onely to touch a short rehearsall of the miracles conteined in the diuine Canon ; And for a further explanation of the true Canon , different from the Apocryphall Scriptures , he tells vs , This reckoning is not found in the holy Scriptures that are called Canonicall , but in certaine other bookes , amongst which are the bookes of the Maccabees . And as concerning the authoritie of these bookes , when it was obiected against him , that Razis killed himselfe , and therefore it was lawfull by the Scripture for a man to kill himselfe : amongst other answeres hee returnes this for one ; The Iewes doe not esteeme this Scripture called the Maccabees , in such sort , Scriptura quae appell● tur Machabaorum recepta est ab Ecclesia non in●tilitè● si sobrie legatur vel audiatur maximè propter illos Machabaeos qui pro Dei lege indigna perpess . sunt . Aug. contra Secundum Ep. Gaud. li. 2. c. 23. as the Law , the Prophets , and the Psalmes , to which Christ giueth testimony , as to them that beare that witnesse of him , saying , It behoued that all these things should be fulfilled that are written of mee in the Law , the Prophets , and the Psalmes : but it is receiued of the Church not vnprofitably , so that it bee read and heard with sobrietie , especially because of these Maccabees , which indured grieuous persecutions for the Lawe of God .

In the sixth Age , An. 500. to 600.

Quarehi libri non inter Canonicas Scripturas currunt . M. Quoniam apud Haebreos quoque super hac differentia recipiebantur sicut Hier. caterique testantur . Iun. de part . diuinae legis lib. 1. cap. 3. Sūtpratereà alii quidem libri vt Sapientia Solo monis , liber Iesu filii Syrach , et lib. Iudith et Tobiae , et libri Machabaeorqui leguntur quidem sed non scribuntur in canone . Isid. Praenot . Elucid . de script . & Scripturis sac . c. 6 & 7. Iunilius Bishop of Africa ] excludeth from the Canonicall bookes , Iudith , the Maccabees , and the booke of Wisedome : and concerning them , he puts this question , and resolues it : Why are not these books inserted amongst the Canonicall Scriptures ? Because ( saith he ) the Iewes did make a difference of them , as S. Hierom and others doe testifie .

Isidore ] is a witnes , that our doctrine was professed in the church in his daies : there are other bookes , as namely , the Wisdom of Solomon , the book of Iesus the son of Syrach , the books of Iudith , and Tobias , and the Maccabees , which are read , but not written in the Canon .

In the seuenth Age , An. 600. to 700.

Gregory the Great ] did account the bookes of Maccabees Apocryphall :

De qua re non inordinate agimus si ex libris licet non Canonicis , sed tamen ad aedificationem ecclesiae editis testimonium proferimus . In Iob. lib. 19. cap. 13.

B. Gregorius authoritate vt opinor Hier motu● videtur concedere illos non esse Canonicos cum tamen de tis producat testimonia . Cathat . opusc . de lib. Canonicis . Secundum Greg. in Moralibus liber Iudith , Tob. et Machabeorum , Ecclas . atque lib. Sapientiae non sunt recipiendi ad cōfirmādū aliquid de fide . Occ. Dial. part 3 tract. 1. l. 3. c. 16.

Wee doe not amisse ( saith hee ) if wee produce a testimony out of the bookes of Maccabees , though not Canonicall , yet published for the instruction of the Church . This is witnessed also by Catharinus their own Scholeman : Gregory ( saith hee ) led as I conceiue , by the authoritie of Saint Hierome , did seeme to graunt ; that those bookes were not Canonicall , although hee produced testimonies out of them . But learned Occham more plainely declares his opinion touching Gregorie ; According to Gregories doctrine ( saith hee ) the booke of Iudith , Tobias , the Maccabees , Ecclesiasticus , and the booke of Wisedome , are not to bee receiued for the confirmation of any doctrine of faith .

In the eighth Age , An. 700. to 800.

Damascene . ] who was canonized a Saint , for his seruice at the 2.d. Councell of Nice , tells vs , it is operae preti●m , &c worth our paines , to search and know , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Damasc . Orth. fid. l. 4. c. 18. that there are two and twentie bookes of Canonicall Scripture ; and as touching the Apocryphall , hee termes them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they are full of vertuous instructions , but are not numbred amongst the Prophets , neither were they layd vp in the Arke . Nec ab hâc sententia alienus fuit Damascenus quos Theologi multi secuti sunt . Canus loc. Theol. lib. 2. cap. 10. This Author is confessed to bee ours in this poynt : insomuch as Canus professeth , that Damascene and Athanasius were of his opinion , and were followed in this by many Diuines .

In the ninth Age , An. 800 to 900.

Nicephorus , Patriarch of Constantinople ] giues vs to vnderstand , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Niceph. Patr . C.P. Canon Script . in operibus Pithei . In libro Iesu filii Syrach hac praefata sententia legitur quem librum B. Hier. atque Isidorus inter Apochry . ( id est ) dubias scripturas deputatum esse abque dubita tione testantur . Qui etiam liber non tempore Prophetarum sed sacerdotum sub Simone Pont. Max. regnante Pto lemao Euergete conscriptus est . Al● . aduers . Elip . l. 1. col . 941 that the bookes of the Old Testament were twenty and two . And in treating of the Apocryphall bookes , hee mentioneth in particular , the books of Maccabees , the Wisdome of Solomon , Ester , Iudith , Susanna , Tobit .

Alcuinus , Abbot of Saint Martins at Tours in France , ] writing against Elipantus , Bishop of Tolledo , tells him , that hee vrged authorities out of the booke of Iesus the sonne of Syrach : but ( saith hee ) Saint Hierome did testifie , that without question it was to bee reputed amongst the Apocryphall and doubtfull bookes ; and withall addeth : This booke was not written in the time of the Prophets , but vnder the ●●igne of Ptolomey , and Simon the high Priest .

In the tenth Age , An 900. to 1000.

Aelfrick Abb●t of Malmsbury ] in his Saxon treatie of the old Testament , Aelfrick of the old Testament . pa. 17. 22. 23. tells vs , There are two bookes more placed with Solomons workes , as if he had made them , which for likenesse of stile , and profitable vse , haue gone for his , but Iesus the sonne of Syrach composed them : one is called Liber Sapientiae , the booke of Wisedome ; and the other Ecclesiasticus , very large bookes , and read in the Church of long custome , for much good instruction : amongst these bookes the Church hath accustomed to place two other , tending to the glory of God , and intituled , Maccabeorum , I haue turned them into English , and so reade them you may if you please , for your owne instruction .

In the eleuenth Age , An. 1000. to 1100.

Petrus Cluniacensis ] after the recitall of the Canonicall bookes , saith , There are besides the authenticall bookes , sixe others not to be rejected , as namely , Iudith , Tobias , Wisedome , Ecclesiasticus , and the two bookes of Maccabees , which though they attaine not to the high dignitie of the former , yet they are receiued of the Church , De author . veter . Test . Epist. contr Petro Bus●●nos . as containing necessary and profitable doctrine .

In the twelfth Age ,

Omnes ergo fiunt numero 22 , sunt praterea alit quidem libri vt Sapientia Solo●monis , liber Iesu filis Syrach , et liber Iudith , et Tob. et libri Machab qui legūturqui dem , sed non scribuntur in Canone . Hugo de S. Vict. Praeno . Elucid de scrip . et scrip sacris . ca. 6. & cap 7.

Omnes sunt numero 22 sunt pratereà et alii libri vt sapientia &c. Rich. Except li. 2. cap. 9.

An. 1100. to 1200.

Hugo de Sancto Victore ] All the Canonicall bookes of the Olde Testament , are twentie two : there are other bookes also , ( as namely ) the Wisedome of Solomon , the booke of Iesus the sonne of Syrach , the bookes of Iudith , Tobias , and the Maccabees , which are read , but not written in the Canon .

Richardus de S. Victore ] was liuing at this time , and hath the same words , All the bookes are twenty two : there are other bookes also , ( as namely ) the booke of Wisedome and Maccabees , and which are read in the Church , but not written in the Canon .

In the thirteenth Age , An. 1200. to 1300.

Hugo Cardinalis ] speaking of the bookes reiected by vs , Hugo in Prologum Galeatum . saith , These bookes are not receiued by the Church for proofe of doctrine , but for information of manners . And in his Preface to Tobias ( hee saith ) they are not accounted amongst the Canonicall Scriptures . Prolog . in Tobiam .

Bonauenture ] in his Preface before the Exposition of the Psalter , sheweth which are the Canonicall bookes of Scripture : and passing by the bookes of the New Testament , hee reckoneth all those , and those onely that Hierome doth , sorting them into their seuerall rankes and orders as the Hebrewes doe .

In the fourteenth Age , An. 1300. to 1400.

Gul. Occham ] saith , According to Hierome in his Prologue before the booke of Proverbs ; and Gregory in his Moralls , the bookes of Iudith , Tobias , and the Maccabees , Ecclesiasticus , and the booke of Wisdome , are not to bee receiued for confirmation of any matter of faith : Occham Dial. part. 3 Pract. 1. li. 3. cap. 16. so also it readeth those two volumes of Ecclesiasticus , and Wisedome , for the edification of the people , but not for confirmation of poynts of faith and religion . Postquam auxiliante Deo scripsi super libros sacrae scripturae Canonicos — alios intendo scribere qui non sunt de Canone , scil. liber Sapientiae , Ecclus. Iudith , Tobias , et libri Machabaorum . In Praefat. Tobiae .

Nicholas Lyra ] After that ( by the assistance of God ) I haue handled the Canonicall bookes of Scripture , beginning from Genesis , and proceeding to the end of the Apocalypse ; being confident of the same ayde and assistance , I purpose to write of those bookes , which are not in the Canon , as namely the booke of Wisedome , Ecclesiasticus , Iudith , Tobias , and the bookes of Maccabees . This Author is so truely ours in this poynt , Nicholas Lyra in prafatione in librum Tobia dicit , neque eum , neque Iudith , neque Machabaorum , neque Sapientiae , neque Ecclesiasticum , neque Baruch neque vltimos Esdrae in Canone haberi , recipi tamen in Ecclesia , legique ad mores informandos , quanquaem eorum authoritas ad probanda ea quae in contentionem veniunt minus idonea reputetur . Ioh. Fr. Pic. Mirand . Theorem . 5. that Picus Mirandula professeth , Lyra saith , Neither the bookes of Tobit , nor Iudith , nor the Maccabees , nor Wisedome , nor Ecclesiasticus , nor Baruch , nor the last bookes of Esdras , are to bee reckoned in the Canon ; but notwithstanding they are receiued of the Church , and are read for rectifying of manners , although their authoritie is of lesse account for proofe of those things which are in controuersie .

In the fifteenth Age , An. 1400. to 1500.

Alphonsus Tostatus ] giues his voyce with the reformed Churches . Quanquam isti libri ab Ecclesia recipiantur nullius authóritatis solidae sunt , ideò ad confirmandum et probandum ea quae in dubium venerint inutiles sunt &c Tost . praef. in lib. Paralip . q. 2. Denique liber iste non est de Canone id est inter Scripturas Canonicas cōputandus , quamuis de eius veritate non dubitatur . Dyonis . Carth. prolog . in Ecclesiast. Perer. in Dan. lib. 16. p. 742. Although ( saith hee ) the bookes ( in question ) bee receiued of the Church , yet are they not of any solid authoritie ; and therefore they are improfitable to prooue , and confirme those things which are called in question , according to Saint Hierom.

Dionysius Carthusianus ] in writing vpon Ecclesiasticus , ( saith ) That booke is not of the Canon , ( that is ) amongst the Canonicall Scriptures , although there bee no doubt made of the trueth of that booke . This is confessed likewise by our aduersaries : Dyonisius Carthusianus , and Lyra , doe not denie the Historie of Susanna to bee true , but they denie the bookes of Iudith , Tobit , and the Maccabees do appertaine to the canonicall Scriptures .

Ita 22 volumina supputantur quibus quasi literis et exordiis in Dei doctrina &c. Wald. doct. fidei lib 2. art. 2. circa initium . Anton. par. 3. tit 18. ca. 6. juxt . finem . Thomas Waldensis ] cites out of Hierome , the Canon of the olde Testament in these words , As there are twentie two letters , by which we write in Hebrew all that wee speake , so there are accounted twentie two bookes , by which as letters , wee are instructed in the doctrine of God ; and withall addeth , Dicit Thomas 2.2 . Nichol de Lyra super Tobiam , scil. isti non sunt tanta authoritatis quòd ex dictis eorum posset efficaciter argumentari , in his quae sunt fidei , sicut ex aliis libris sacrae scripturae , vndè fortè habent authoritatem talem qualem habent dicta sanctorum Doctorum approbato ab Ecc●esia . that the whole Canonicall Scripture is conteined in the two and twentie bookes .

Antoninus ] tells vs , that Aquinas , and Nicholas de Lyra say , the Apocryphall bookes reiected by the Hebrewes , are not of that authoritie that a man may argue from their sayings as efficaciously touching poynts of faith , as from other writings of the sacred Scriptures ; and therefore happily they haue such authoritie as the sayings of holy Fathers , which are approued by the Church , but not as the Canonical Scriptures themselues .

In the sixteenth Age , An. 1500. to 1600.

Reliqui , viz. Iudith , Tobiae , Machabeorum libri , cum Sapientia et Ecclesiastico à Diuo Hier. inter Apocrypha locantur . Nec turberis ( Nouitie ) si alicubi reperias libros istos inter Canonicos supputari vel in sacris Conciliis , vel in sacris doctoribus Nam ad Hieronymi lineam reducenda sunt , tāverba Conciliorum quam Doctorum , sic vt libri isti non sint Canonici , id est regulares ad firmand●m ea quae sunt fidei , possunt tamen dici Canonici , id est regulares ad aedificationem Fidelium . Caiet . in finecom . Hist. veter . Testament . Cardinall Cajetan ] tells vs , The bookes in question betwixt vs ( as namely ) Iudith , Tobit , the Maccabees , the books of Wisedome , and Ecclesiasticus , are reckoned by Hierome amongst the Apocryphall books ; neither be thou troubled , ( saith hee ) O Nouice , if elsewhere you finde these bookes reckoned amongst the Canonicall Scriptures , both by sacred Councells , or by the holy Doctors of the Church , for they are to bee reduced to the rule of Hierome , that those bookes may not bee accounted Canonicall , that is , to regulate our faith , but they may bee termed Canonicall for the edification of the faithfull . This testimony of Cajetan , against the Tenet of the Church of Rome , fully agrees with vs , in so much that Ambrosius Catharinus , a Romanist professeth , that Cajetan in this poynt committed almost as many sinnes as hee deliuered words . And his fellow Canus protesteth , that hee is ashamed , that a man otherwise ingenious and learned , and a godly pillar of their Church , In huius vero confirmatione argumenti Ambrosius Cath●rinus , Caietanum affirmat tot peccata admisisse , quot verba penè effudit . Can lib. 2. cap. 11. should so much degenerate from the learned professors of the Romane Faith , that when all Writers agree , that the name of Canonicall is sacred and diuine , onely Cajetan should say the Bishops and Councels did otherwise vnderstand it . And for a conclusion , Arias Montanus , in his Edition of the Bible , Accesserunt et huic Editioni libri Graecè scripti quos Ecclesia Orthodoxa Hebraorum Canonem secuta inte Apochryphos recenset . Arias Mon. in the Frontispice of the Bible Edit. Antwerp . ex Offic. Plant. Ann. 1584. tells vs , there are added to that Edition bookes writen in Greeke , ( as namely , Toby , Iudith , Hester , the Booke of Wisedome , Ecclesiasticus , Baruch , the Additions to Daniel , and the two bookes of Maccabees ) the which bookes ( saieth hee ) the Orthodoxe Church following the Hebrew Canon , reckons amongst the Apocrypha . And thus by our aduersaries owne confessions , the true and Orthodox Church did reiect those Apocryphall bookes which our Church refuseth , which the Trent Councell allowes at this day for Canonicall . And thus briefly I haue produced a Catalogue of ancient Fathers , and moderne Writers in the Romane Church , who haue witnessed with vs the same Canon of Scripture which wee professe at this day , whereby I haue giuen you a taste of that challenge , ( which God willing I purpose heereafter to make good in the principal points of our Religion ) that our Church and doctrine hath continued Visible in all ages , euen to the dayes of Luther .

SECT. VI. Our Aduersaries pretences from the authorities of Fathers , and Councels , to prooue the Apocryphall bookes Canonicall , answered .

THe former Testimonies are so true , and pregnant in our behalfe , that our learned aduersaries are inforced to confesse , that most of those Authours did reiect the bookes in question for Apocryphall . To say nothing of the Trent Anathema , layd vpon those reuerend Fathers , and learned Doctors , of the ancient and moderne Churches , who reiected those bookes in all ages ; let vs weigh their chiefest reasons and arguments for defence of their cause , and it will appeare , there are no solid and certaine authorities , to proue the Apocryphall books in question for canonicall : Bell. lib. 1. de verbo Dei c. 12. To instance in particulars : Bellarmine saith , the booke of Iudith was held by Hierome for Canonicall ; and withall pretended this reason for it , This booke hath a singular testimony from the famous and first generall Councell of Nice . It is true , that both contending parties subscribe to this first and best Councell of Nice ; but I pray where is that Canon to be found ? and sure I am there is no such testimony extant , Asseruit esse Apocryphum . Salm. Com. in Hebr. disp. 2. Acost . lib 2. de Christo Reuel c. 13. Quod mihi dubituntis suspicionem subindieare videtur , nam Nicena Synodus olim hunc librum in Canonem redegerat cur annis 80 post non accenset eum Synodus Laodicena ? cur Nazianzenus , eius non meminit ? quid sibi vult quod idem &c. Lind. Panopl lib. 3. cap 3. as is pretended by the Cardinall : nay more , Salmeron his fellow Iesuite protesteth , Saint Hierome affirmed the booke of Iudith Apocryphall . And Acosta the Iesuite professeth , ( è Canone exemit ) hee exempted it out of the Canon : and as touching the Councell of Nice , their owne Lindanus proclaimeth , that this assertion giues him great cause of doubting : for if the Nicene Councell did anciently reckon the booke of Iudith in the Canon , why did not the Councell of Laodicea reckon it ? why did not Nazianzene make mention of it ? what meant hee to say , the Church at that time did reade the bookes of Iudith , Tobie , and the Maccabees , but did not receiue them amongst the Canonicall Scriptures .

Againe , looke vpon the Councell of Laodicea , called in the yeare 364 , there you shall finde the booke of Iudith , Bin. Not. in Concil. Rom sub Syluest. by the testimony of Binius himselfe , reiected for Apocryphall , and this Councell is confirmed by the second Canon , of the sixt Generall Councell of Trullo ; which the Fathers of that Councell would neuer haue done , if the first Generall Councell of Nice had decreed the contrary .

I proceed to the examination of the chiefest ground and principall cause of their Trent Decree ; The third Councell of Carthage , called in the time of Siricius Bishop of Rome , about the yeere 399 , Placuit vt praeter scripturas Canocas nihil in Ecclesiâ legatur sub nomine diuinarum scripturarum : sunt autem Canonicae Scripturae , Tobias , Iudith , Hester , Esdrae libri duo Machabeorum libri duo . Conc. Carth. 3. circa tempora Syri●ij Canone 47. touching the Apocryphall bookes , makes this declaration ; It pleaseth vs , that nothing be read in the Church , besides the Canonicall Scriptures : and there they publish for the Canonicall bookes , Tobie , Iudith , Hester , Esdras , and the two bookes of Maccabees : And to this Councell ( say the Romanists ) Saint Austen subscribed . This testimony I confesse , is extant in the 47. Canon of this Councell ; but giue mee leaue to tell you , the Church of Rome doth not generally avowe that Canon of that Councell . It is the confession of Cardinall Baronius ; Haud omnes , Haudomnes Canones in hâc Synodo sanciti probantur , sed diuersisaliis conciliis Carthaginensibus , vt inter alios iste , quo sacrorum librorum certus numerus definitur . Baron . An. 397. num. 46. Canones 50. quorum tituli hîc assignantur non omnes in hâc Synodo , sed diuersisaliis conciliis Carthaginensibus sanciti probantur inter alios 19.30 . et 47. which last Canon is the Canon in question . Bin. in Concil. Carth. 3. &c. Not all the Canons of this Councell are established , but they are allowed in diuers other Councels of Carthage , as namely , that Canon wherein the number of sacred bookes were defined . And Binius the publisher of the Councells , makes the like acknowledgment , that the 50 Canons , which were intituled to that Councell , were not all confirmed by it , but by other Councells of Carthage , ( as namely ) the 47 Canon : and that which argues suspition of a forged Canon , the bookes of Maccabees , which are inserted in the Latine copie of that Councell , are not to bee found in all , or any of the ancient Greeke copies or Manuscripts .

Hic Canon Carthaginensis Concilii extat in collectione Canonum Cresconii Africani Episcopi nondum edita sed ibi Machabeerum libri non recensentur ne in omnibus Gracis codicibus editis , & Mss .

Christ . Iustellus obseru. & Not. in Cod. Canonum Eccle. Africanae . Bell. de Roman . Pont. lib. 2. ca. 31. Quintum . Bell. de Concil. author . lib. 2. cap 8. Decimo .

Neither is this Councell of that authoritie as the Romanists themselues pretend : for when our learned Protestants doe otherwise produce this Councell against the head of their Church , Bellarmine makes answere , This Prouinciall Councell ought not to bind the Bishop of Rome , nor the Bishops of other Prouinces . If wee oppose against it the Councell of Laodicea , which decreed those bookes for Apocryphall : Bellarmine makes answere , The Councell of Carthage is of greater authoritie then that of Laodicea , because it is later , and because it was Nationall ; but the Councell of Laodicea was prouinciall . In the one place , when it seemingly makes for him , hee termes it a Nationall Councell , in the other , when it plainely makes against him , hee termes it Prouinciall . But , Oportet esse memorem , Falsehood had need haue a good memory . It is vsuall with Bellarmine , with Canus , with Costerus , and the best learned Romanists , to excuse , Saint Hierome , Saint Austen , Saint Gregorie , and many others , which denied the Apocrypha for part of the diuine Canon , with this generall Answere : It was no sinne , Bell de verbo Dei lib. 1. cap. 10. no heresie in them to reject those bookes , because no Generall Councell in their dayes had decreed any thing touching them . If therefore no Generall Councell had decreed the true Canon of Scripture in their dayes , how comes it to passe , that Bellarmine cites the Councell of Nice for the booke of Iudith ? Why doe the Romanists claime the antiquitie of their Canon from the Councell of Carthage ? Why doe they professe in honor of that Councell , that it was generally receiued , and that S. Austen subscribed to it : when as that Canon touching the Apocryphal Scriptures was not decreed , nor confirmed by that Councell by their owne confessions ? But admit the Councell of Carthage had decreed it , yet can any man prooue that the Church at that time did receiue the bookes of Iudith , of Hester , of the Maccabees , and the rest , for the rule of faith ? Shall we thinke that Saint Austen maintained the Canon of Scriptures contrary to Saint Hierom ? must wee beleeue that the Councell of Carthage , within lesse then thirtie yeeres did decree contrary to the Councell of Laodicea ? nay more , is it so much as probable , that both those Councells should bee confirmed by one and the same generall Councell of Trullo ; and yet one should decree a contrary Canon of Faith against the other ? And as touching Saint Austens subscription to that Councell , it is a sufficient allegation against it , that the 47 Canon was neuer decreed in that Councell ; and the rather it appeares by this , for that St. Austen did not allowe the booke of Iudith , of Wisdome , of Ecclesiasticus , and the Maccabees for Canonicall , ( all which are expressely decreed in the Councell of Carthage for Canonicall . ) Touching the booke of Iudith , St. Aug. de Ciuit. Dei . lib. 18. c. 26. & l. 17. c. 20 he tells vs , the Pewes neuer receiued it in to the Canon of Scriptures ; & withal there he professeth , that the Canon of the Iewes was most authentical . Touching the bookes of Wisedome and Ecclesiasticus , hee tells vs , Solomon was a Prophet , as his workes ( namely ) the Prouerbes , the Canticles , and Ecclesiastes doe witnesse , all which are Canonicall , August . de Ciuit. Dei . lib. 17. c. 20. but Ecclesiasticus , and the booke of Wisedome , were onely called his for some likenesse of stile : but all the learned affirme them none of his : yet the Westerne Churches held them anciently of great authoritie . And lastly , touching the bookes of Maccabees , hee declareth by pregnant and seuerall reasons , that they are Apocryphall ; First , by way of distinction hee tells vs , this reckoning is not found in the Canonicall Scriptures , but in other bookes , which the Church receiueth for Canonicall Secondly , hee tells vs , they are accounted Canonicall for the suffering of holy Martyrs ; whereas the Canonicall bookes are simply and absolutely of themselues and for themselues Canonicall . Thirdly , hee tells vs , the Church did receiue them not vnprofitably , which is as poore a testimony as hee could haue giuen of his own works . Fourthly , they are receiued ( with this condition ) if they be soberly read in the Church . And lastly , hee giueth this speciall reason in behalfe of the true Canon of Scripture ; Christ giueth his Testimonie to those bookes , as namely , to the Law , to the Prophets , to the Psalmes , because all they beare witnesse of him : but the Apocryphall bookes , neither witnes any thing of Christ , neither are they conteined vnder all , or any of those bookes , which Christ himselfe diuided into the Law , the Prophets , and the Psalmes .

It is true , Proto canonici . Deuterocanonici . there was Canon Ecclesiasticall , wherein all , or most part of the Apocryphall bookes , which are now read and receiued in our Churches , were anciently read for example of life , and instruction of manners , and for that cause were commonly called Canonicall : and in this manner Saint Austen speaking of th● Maccabees , tells vs , Hos libros non Iudai , sed Ecclesia habet pro Canonicis . Aug. de ci uit . Dei lib. 18. cap. 36. These books the Church did account Canonicall , which the Iewes did not : yet withall he professeth in the same Tract , that those bookes which were not in the Iewes Canon , and yet were receiued of the Church for Canonicall , were of lesse force and authoriritie ; when as it cannot bee denied , that all the bookes truely and diuinely Canonicall , were alwayes reputed of equall force and authoritie . Againe , there was Canon diuinus , Aug de Ciuit . Dei . lib. 17 cap. 20. a diuine Canon , which was held the rule of Faith , wherein was numbred onely the twentie two bookes of Scripture committed to the Iewes ; and this Canon , St. Austen ( who termed the bookes of Maccabees Canonicall ) doth distinguish from the Canon Ecclesiasticall , and giues his very instance in the bookes of Maccabees : In Machabaeorum libris etsi aliquid Mirabilium de diuini Canonis Mirabilibus exiguam expositionem tangeremus . Aug. de Mirabil . sacrae Scrip. lib. 2. cap. 34. There may be something ( saith he ) found in the books of Maccabees , worthy to bee ioyned with the number of those miracles ; yet hereof will wee haue no care , for that we intend the miracles , Diuini Canonis , which are conteined in the diuine Canon . And thus he distinguished the bookes of Maccabees , which he termed Canonicall , for instruction of life , from the diuine Canon of Scriptures , Canon Morum , Canon Fidei . Caiet . which were receiued for confirmation of faith : and that diuine Canon onely , hee acknowledgeth to be giuen by inspiration from God , and to bee of most certaine credit and highest authority in the Church ; and for that cause hee giues this further rule , Bell de verbo Dei lib. 1. cap. 10. The bookes which were receiued of all Churches ( such as were in the diuine Canon among the Iewes ) were of greatest authoritie , and ought to bee preferred before those which were not generally receiued of the all Churches : Diuum Augustinum fuisse certissimum omnes libros Canonico●esse infallibilis veritatis , sed non fuisse aequè certum de omnibus libris quos enumerauerat qui essent canonici , na si ità sentiebat , rem non fuisse adhuc à generali Concilio definitam et proptereà potuisse sine labe haeresios quosdālibros ab aliis non recipi . Idem ibidem . and thereupon , Bellarmine confesseth , by way of solution ; That Saint Austen was most certaine , that all Canonicall bookes were of infallible truth , but was not alike certaine , that all the bookes of Scripture were Canonicall : for if he did think so , yet hee knew the poynt was not as yet defined by a generall Councell ; and therefore without any staine of heresie , some books might not bee receiued of some persons for Apocryphall .

Since therefore the pretended Canon of the Nicene Councell is not extant , since their suggested Canon of the third Councell of Carthage , by their owne confessions , is not confirmed in that Councell ; since the bookes of Maccabees , which are ioyned with the Apocryphall bookes , in the Latine copies are not to bee found in the Manuscripts of the ancient Greeke coppies : nay more , since contrariwise , wee haue the testimonie of Christ and his Apostles for the intire Canon comprehended in the Law , in the Prophets , and in the Psalmes : since we haue the Councell of Laodicca , in the Primitiue Church , generally receiued , and aftewards confirmed by a general Councel ; since wee haue the consent of the ancient Fathers , and the ample testimonies of Bishops and Cardinals , and learned Writers , in the bosome of the Roman Church , who witnesse with vs the Antiquity and Vniuersality of our Canon in all ages ; I hope wee may with good reason reiect the Apocryphall Scriptures , as often as they are produced against vs for Freewill , for Purgatory , for Prayer for the dead , for Invocation of Saints , for Worshipping of Angells , and the like : these things I say rightly considered , and patiently heard on both sides , I shall appeale to their owne learned Cardinall Cajetans confession , who concludes for the antiquitie of our doctrine , and the Vniuersalitie of the Iewes Canon , Duas maximas vtilitates ex Iudaeorum obstinacia percipimus : — altera est fides librorum sacrorum . Si enim omnes conuersi essent ad Christum putaret iam mundus Iudaeorum ad inuentionem fuisse — quod fuerit promiss●s Messiis , sed vbi inimici Christi Iudai perseuerant et testantur nullos alios apud Patres fuisse libros canonicè sacro●nisi istos . Cajet. Comment. in Rom c 11. Bell. de verbo Dei . lib. 1. cap. 2. with one and the same reason : All Christians receiue a double benefit by the Apostacie and obstinacie of the Iewes ; one is to know which are the true bookes of the Olde Testament : for if all the Iewes had beene converted to the faith of Christ , then would the world haue suspected that the Iewes had invented those promises which are of Christ the Messias : but now for as much as the Iewes are enemies vnto Christ , they beare witnesse vnto vs , that there are no bookes Canonicall , but those onely which the Iewes themselues acknowledged to bee Canonicall .

To conclude therefore this first poynt , since the Scripture is the most certaine and safest rule of Faith , by our aduersaries owne confession , since the Canonicall bookes of Scripture , ( which are the onely rule of Faith ) are conteined in the Law , in the Prophets , and the Psalmes , vnder all or any of which the Apocryphall bookes are not conteined , I say , to leaue this certaine and safe way , and receiue Apocryphall additions to that Word , Deut. 4.2 . &c. 12.32 . Prou. 30.6 . Reuel . 22.18 when it is strictly forbidden by God himselfe : Thou shalt not adde to this Word ; this is Via dubia , a doubtfull and vncertaine way ; this is Via Deuia , a wandring and By-way .

But because our aduersaries insist vpon an other ground , ( viz. Non aliundè nos habere Scripturam esse diuinam , et qui sunt libri sacri , quam ex Traditionius non scriptis . Bel. de verb. Dei lib. 4. c. 4. ) That by no other meanes wee can know the Scriptures to be diuine , nor the bookes to bee holy and ( Canonicall ) but onely from vnwritten Tradition , I will leaue them to their Apocryphall Scriptures , and pursue them in their vnwritten traditions in the next place .

SECT. VII . The Romanists in poynt of Traditions contradict the truth , and themselues ; grounding most of their erronious Doctrine vpon vnwritten Traditions , and yet frequently alledge the written Word for them .

IT is the first Article of the Romane Creed , to which all Bishops and Priests are sworne : Bulla Pij 4. Art. 1. I admit and embrace the Apostolicall and Ecclesiasticall Traditions , and the other obseruations and constitutions of the Church . What are meant by those Obseruations and Constitutions of the Church , and how the Priests are bound to imbrace them . The Councell of Trent declareth in this manner . Necnon Traditiones ipsas tum ad fidem tum ad mo res pertinentes — pari pietutis affectu ac reuerentia suscipit & veneratur Conc. Trid Sess. 4. Decret. 1. Traditions appertaining to faith and manners , as if they were dictated by Christ himselfe with his owne mouth , or by the holy spirit ; and preserued by a continuall succession in the Catholique Church , the Councell receiueth with equall reuerence and religious affection , as shee receiues the holy Striptures themselues .

Heere was the first alteration made , touching the rule of Faith ; and from the Decree of this Councell , Bellarmines doctrine began to take place . Regula partialis non totalis . Bell. The Scripture is but a partiall , not a totall rule of Faith : for certainly till this time , Traditions concerning faith and manners , were neuer reputed of equall authoritie with the Scriptures , nor a part of the Rule of Faith . It was the Tenet of Aquinas , ( and the later Schoolemen knew no other doctrine , till the Councell of Trent . Aquin. in 1. ad Tim. cap. 6. ) The doctrine of the Prophets and Apostles is called Canonicall , because it is the rule of our vnderstanding , and therefore no man ought to teach otherwise . But you shall obserue from , and after this time , the Romanists performed their oath ( Ex abundanti ) I may say more then enough . Cardinall Baronius tells vs , Tradition is the foundation of Scriptures , Baron . An. 58. n. 11. — and excels them in this , that the Scriptures cannot subsist , vnlesse they bee strengthened by Traditions , but Tradition hath strength enough without the Scriptures . And that the world may know it is vsuall with our aduersaries , not onely to equall their vnwritten Traditions , but also to aduance them aboue the Scriptures , let their sayings bee weighed by any indifferent man , and it will appeare , the Scriptures are of so little vse or esteeme with them , as if they were not worthy to be named in poynts of controuersie betwixt vs . Lindan Panopl . l. 1. c. 22. l. 5. c. 4. l. 1. c. 6. &c. Traditions ( saith Lindan ) are the most certaine foundations of Faith , the most sure ground of the sacred Scriptures , the impenetrable buckler of Ajax , the suppresser of all heresies . On the other side , the Scripture ( saith hee ) is a nose of waxe , a dead and killing letter without life , a meere shell without a kernell , a leaden rule , a wood of thieues , a shop of heretiques , and the like . Costerus the Iesuite tels vs for certain . It was neuer the minde of Christ , either to commit his mysteries to parchment , or that his Church should depend on paper writings : but say the Rhemists , Rhem. Test . in 2. Thess. 2. v. 19. Wee haue plaine Scriptures , all the Fathers , most euident reasons , that wee must either beleeue Traditions , or nothing at all : nay more , saith Costerus , The excellencie of the vnwritten word doth far surpasse the Scriptures , which the Apostles left vs in parchments ; Coster . Euchrist . cap. 1 pag. 44. the one is written by the finger of God , the other by the penne of the Apostles ; the Scripture is a dead letter written in paper or parchment , which may be razed or wrested at pleasure : but Tradition is written in mens hearts , which cannot be altered : the Scripture is like a scabberd , which will receiue any sword , either leaden , or woodden , or brazen , and suffereth it selfe to be drawen by any interpretation . Tradition retaines the true sword in the scabberd ; that is , the true sense of the Scripture in the sheath of the letter . The Scriptures doe not containe clearely all the mysteries of Religion , for they were not giuen to that end , to prescribe an absolute forme of faith ; but Tradition containes in it all truth , it comprehends all the mysteries of faith , and all the estate of Christian Religion , and resolues all doubts which may arise concerning faith , and from hence it will follow , that Tradition is the Interpreter of all Scriptures , the Iudge of all Controuersies , the Remouer of all errors , and from whose judgment we ought not to appeale to an other Iudge , yea rather all Iudges are bound both to regard and follow her judgement .

Now if we looke backe , and consider those blasphemous speeches vsed against the Scriptures , and compare those passages , with the reuerend regard they giue vnto Traditions , wee cannot but conceiue there were some speciall reasons that induced the Pope & Trent Councell to set Traditions in the first place . Quam Traditionum authoritatem si tollas nutare iam & vacillare videbuntur Andrad . de Orth. expli . lib. 2. Andradius who well vnderstood the state of the Church of Rome , being present at the making of that decree , giues this generall lesson in their behalfe : Many poynts ( of Romane doctrine ) would reele and totter , if they were not supported by the helpe of Traditions . But it may not bee forgotten , Sutor . de Translat . Bibl. c. 22. their owne Monke Petrus de Sutor more particularly shewes one speciall cause why the Scriptures were denied vnto the lay people . ( viz. ) Because many things being taught by the Romane Church , and not contained in the Scriptures , would more easily drawe the people from the traditions and obseruances of their Church . And another reason why Traditions are in that speciall request aboue the Scriptures , is rendred by their owne Bishop Canus : Canus . loc. Theol lib. 3. cap. 3. Because Tradition is not onely of greater force against heretiques , then the Scripture , but almost all disputation with heretiques , is to bee referred to Traditions . Thus you see by the confessions of two learned Romanists , there was great cause why traditions should haue the first place amongst the Articles of the Creed ; for the one saith , they preuent the reading of the Scriptures , which otherwise would discouer the doctrine of their Church : the other saith , they are more availeable then the Scriptures , to confute the doctrine of heretiques .

These testimonies premised for the honour and authoritie of Papall Traditions , let vs examine what are meant by Traditions ; and next , which are those Traditions , that are of that high esteeme in the Romane Church : for if their Traditions bee of equall authoritie with the Scriptures , and yet are not contained in the Scriptures , there is great reason they should bee approoued by testimonies and witnesses aequiualent to the Scriptures .

Kellis . Suruey . l. 8. c. 3. Doctor Kellison tells vs , that Tradition is nothing else , but an opinion or custome of the Church , not written in holy Scriptures , but yet deliuered by the hands of the Church from time to time , from Christians to Christians euen to the last age . And Saint Austen declareth more properly : Whatsoeuer the Vniuersall Church doth hold , Aug. lib 4. contra Donat. c. 24. not being ordained by Councells , but hath beene euer held , that is beleeued most rightly to be an Apostolicall Tradition .

It appeares therefore that Papall Traditions , which are of equall authority with the Scriptures , must haue Vniuersalitie of Churches , and consent of ages , ( or to vse the wordes of their Trent Councell , Such as are preserued by a continuall succession in the Catholike Church . All doctrinall Traditions of this nature , are receiued by the Reformed Churches ; for wee all professe with the same Father : Conc. Trid. Sess. 4. Whatsoeuer is vsed by the Church throughout all the world , is to bee obserued , and it would bee most insolent madnesse to dispute against the same . Let vs heare therefore out of their owne mouthes , what are those Traditions which are not written in any Apostolique Authour , and yet haue those requisite conditions , and speciall characters of the Roman Church , viz. Antiquity , Vniuersality and Succession .

Pet. à Soto in lib. cont. Brentium . Petrus à Soto giues vs to vnderstand , that the sacrifice of the Altar , the vnction of Chrysme , Inuocation of Saints , Prayers for the dead , the Popes Supremacie , Consecration of water in Baptisme , the whole Sacrament of Confirmation , Orders , Matrimony , Penance , Extreame vnction , Merit of workes , Necessitie of satisfaction , and confession to a Priest , are all Traditions of the Romane Church . Canis in Catech. c. 5. de precept . Eccles. Coster . in refut. script . Wallesij antith 6. Canus loc. Theol. li 3. ca. 3. Canisius and Costerus referre to Traditions , the worship of Images , set times of fasting , all the Ceremonies of the Masse . Melchior Canus tells vs , the imploring helpe of holy Martyrs , and celebrating their memories , the worshipping of Images , the consecrating and receiuing of the body and blood of Christ by the Priest , the Sacraments of Confirmation and Orders not to bee reiterated , are no where happily to bee found in Scriptures : but amongst all the Romanists , as it is obserued by reuerend Whitakers , there is none doth so fully and punctually set downe the Traditions of the Romane Church ; as their Bishop Lindan , who amongst other Traditions , Whit. x 1. c. 5. quest. 6. mentions the Reall presence , the Communion vnder one kinde , priuate Masse , Indulgences , Purgatory , Peters liuing and dying at Rome . All or most of these Traditions are substantiall and fundamentall poynts , and the denyall of them makes a man an heretike in their Church . Now it is very obseruable in the first place , that no vnwritten Tradition hath any ground or foundation in the Scripture : Peres . de Tradit . p 4. for Tradition is so taken ( saith Peresius ) that it is distinguished against the doctrine , which is found in the Canonicall bookes of Scripture ; and consequently touching all , or any of the Papall Traditions , there is no vse at all of Scriptures . Herein then stands the difference betwixt the Church of Rome and vs : Multa pertinere ad Christianorum doctrinam et fidem , quae nec apertè nec obscu●è in sacris literis continentur . Canus loc. Theol. ca. 3. fund . 3. There are many things ( saith Canus ) belonging to the doctrine & faith of Christians , which are neyther contained in the sacred Scriptures , manifestly or obscurely : and this he vnderstands by the Traditions of his owne Church : There is no point of Faith taught in our Church , which is not expressely contained in the Scriptures , or by necessarie consequence deduced from thence ; and if we receiue the witnesse of men , yet the witnesse of God is greater . 1. Ioh. 5.9 . But that which is incongruous to common sense , and altogether different from the Romish doctrine , those men which generally professe , that vnwritten Traditions are so called , because they are distinguished from the word written : & as Bellarmine confesseth , Bell de verbo Dei . lib. 4. c 2. do signifie that doctrine which is not written by the first Author , in any Apostolique Booke , ( either for want of a continued succession in their Traditions , or to make the ignorant beleeue , the Scripture makes in all poynts for them , I say for those very points ( which they terme Traditions vnwritten ) they produce the Word written : See the Gag of the Gospell . as for instance , Purgatory is termed an vnwritten Tradition , and therefore by Bellarmines testimony is not to bee found in any Apostolike Author : yet the Cardinall , Bel. de Purgatorio . for this very poynt , cites twentie seuerall places in the written Word to prooue it . Invocation of Saints , is a Tradition vnwritten ( and therefore not to bee found in Scripture ) yet the Cardinall prooues it out of the Word written : Bell. de sancta . B●at . l. 1. c. 20. Goe to my seruant Iob , and he will pray for thee . The Communion in one kind is a Tradition vnwritten , ( and therefore not to be found in any Apostolique Author ) yet Fisher Bishop of Rochester , proues it out of the Word written : Roffen advers. Luth. A●t. 16. Giue vs this day our daily bread . Prayer and Seruice in an vnknowne tongue , is a Tradition vnwritten , and therefore not to bee found in Scripture , Ledes . de diuin. scrip . quauis lin●uâ non legendâ . c. 22. yet Ledesma the Iesuite prooues it strongly out of the Word written : Our Sauiour opened the booke of the Prophet Esay , and afterwards closed it . How poore and weake are these and the like authorities deduced from the Scriptures , I leaue to euery mans iudgement : but sure I am , the number of their Traditions is vncertaine , and the nature of them is destroyed by their owne Tenets , when they confound the written word with their vnwritten Doctrines .

It was the ancient rule of Vincentius Lyrinensis , In ipsâ Catholicâ Ecclesia magnopere curandum est , vt id teneamus , qd vbique qd semper quod ab omnibus creditum , hóc est enim verè proprieque Catholicum qd ipsa vis nominis raticque declarat Vincent . Lyrin . c. 3. In the Catholique Church we ought to bee carefull , to hold that which hath been beleeued in all places , at all times , and of all persons , for that is truely and properly Catholique , which the force and reason of the name doth declare . Those men therefore which assume the name of Catholique , and accurse all those , who receiue not Traditions with equall reuerence and authoritie with the Scriptures ; let them proue that their doctrinall Traditions , ( before named ) haue been euer held and beleeued at all times , in all places , and of all persons ; let them proue they were receiued with the vniforme consent of Fathers , let them proue they were decreed in a constant succession from age to age , from Christians to Christians throughout the whol vniuersal Church . These are requisite conditions , and ancient characters of Apostolique Traditions : But that there are any such , or euer were in the Chuch of Rome , excepting those onely which are expressely , or by necessary consequence deduced from the word of God , although they are daily pretended by them , yet to this day were neuer proued . And hence it is , that for want of sure footing and foundation in the Scriptures , many Rituall Traditions , and Obseruations of the ancient Church are changed , and many doctrinall Traditions and Constitutions of the Roman Church are newly brought in , which are pretended to be ancient .

Touching Rituall Traditions , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Bass . de Spirit . sanct. ca. 27. Saint Basil tels vs : It was not lawfull for any man to kneele in the Church vpon the Sunday : and this Traditionn ( saith he ) was giuen vnto vs in secret charge by the Apostles of Christ . Yet this Tradition is altered . St. Austen saith , Betweene Easter and Whitsuntide it was not lawfull for any man to fast , Aug. ad Casulanum . by the Tradition of the Apostles : yet this Tradition is abrogated . Sententiae haec infantibus Eucharistiam esse necessariam cercitèr sexentos annos viguit in Ecclesia . Mald. Com. in Iohn 6. The giuing of the Eucharist to Infants , was an ancient Tradition , & continued in the Church six hundred yeeres after Christ , saith Maldonat : yet this Tradition is abolished . And as touching the doctrinall Traditions and Constitutions of their Church , ( which are made of equall authoritie with the Scripture , ) you shall scarcely find any of them ; I say confidently , you shall finde none of them to haue been receiued de Fide , as Articles of faith , with the Vniuersalitie of Churches , the consent of Fathers , and continued succession of the now receiued doctrine in all ages .

That this may the more plainely apeare , I will examine the Tenets of the Papall Traditions ab Initio , and see what the Romane Church in generall , and the Greeke Church in particular , ( which for many hundred yeeres communicated in the same Faith with the Romane ) hath taught and beleeued concerning their doctrine .

SECT. VIII . The most generall pretended Traditions of the Romane Church , were vtterly vnknown to the Greeke Church , and want Antiquitie , Vniuersalitie , and Succession , the proper markes of true Traditions in the Roman Church .

TO examin the foundation of the Greek Church , let vs look vp to the time of the Apostles , where wee shall finde S. Iohn writing to the seuen Churches in Asia ; Reuel. 1 11 and Saint Paul sending his Epistles to the Corinthians , to the Ephesians , to the Thessalonians , all principall members of the Greeke Church . In these Churches , according to the doctrine of the Apostles , there is nothing that makes for the now Romane Faith and Doctrine , but rather against it : and that the Romanists may not vainely arrogate to themselues the title of Catholike and Vniuersall Church , ( as if the whole Christian Faith were confined to the Bishop of Rome and his Diocesse ) it is plaine and euident , that Saint Peter taught the word at Antioch , Saint Andrew in Greece and Muscouie , Saint Iames in Iudea , Saint Iohn in Asia , Saint Philip in Assyria , Saint Thomas in India , Saint Matthew in Aethiopia , Saint Thaddeus in Armenia , Saint Paul in all the countreyes from Arabia to Slauonia , St. Bartholomew in Scythia , Saint Simon in Persia , Ioseph of Arimathea in Great Britaine : and all these published the same Faith for substance which wee at this day professe in the Church of England .

Looke vpon the Greeke Church in generall : Terra Graecorum vndique destinata est fides . Aug. Ep. 178. & Ep. 170. Saint Austen tells vs , From the land of Grecia , the faith into all places was spread abroad : and in particular , Saint Chrysostome tells vs , The name of Christians beginning first from the citie of Antioch , as from a spring , hath flowed ouer the whole world . And without doubt , that famous Citie in Greece gaue the first name and title to the Christians , and therefore was called , Theopolis , Antioch . the Citie of God .

It cannot bee denyed , that the Easterne Church is before Rome in time , shee hath larger bounds , and multitudes of people , almost all the Apostolique Seas , most of the Patriarchs , seuen Vniuersall Councells , the Syrian language wherein Christ spake , the Greeke , wherein the Scripture of the New Testament was written , and withall a personall Succession , euen from the Apostles themselues without interruption ; and that which is knowne to the meanest Grecian , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the words of Church , of Bishop , of Priest , of Deacon , of Baptisme , of Eucharist , of Christian , are al deriued from the Greekes , and proue that Religion came from them , from whom those termes were borrowed . This doctrine is so true , that it inforced the Bishop of Bitonto to professe openly in the Councell of Trent . Eia igitur , Graecia Mater nostra , cui id totum debet quod habet Latina Ecclesia . Conc. Trid. orat . Episc. Bitont . It is our Mother Grecia , vnto whom the Latine Church ( or the Church of Rome ) is beholding for all that euer she hath . And thus much touching the foundation of the Greeke Church . Now that we may the better discerne the Antiquitie of our Religion , and the Noueltie of the Romane , let vs examine the Tenets of the Greeke Church , and by them wee shall discerne whether the Roman church hath continued visible in that doctrine which shee now teacheth , and consequently whether their pretended Apostolike Traditions haue Antiquitie , Vniuersalitie , and Succession in all ages .

Matthias Illiricus , being borne in Dalmatia , not farre from the confines of Graecia , and therefore may bee thought to be well acquainted with their orders , tells vs : The Churches of Grecia , the Churches of Asia , Macedonia , Misia , Valachia , Russia , Muscouia , and Africa ioyned thereunto , that is to say , in a manner the whole world , or at least the greater part thereof , neuer granted the Popes Supremacie , neuer allowed either Purgatorie , or Priuate Masses , or the Communion vnder one kind ; wee may adde to these , Transubstantiation , Prayer in an vnknowne tongue , Forbidding of marriage to Priests , and Popish Inuocation of Saints , ( as it is now beleeued ) were vtterly vnknown to the Greeke Church , and consequently want Antiquitie , Vniuersalitie and Succession , the proper markes of true Traditions in the Roman Church . To examine them in order .

The Popes Supremacie ] is a Tradition Apostolicall , and declared for an Article of Faith in the Romane Church ; yet this Tradition wants Antiquitie , Vniuersality and Succession .

Nemo decessorum meorum hoc tam prophano vocabulo vti cōsueuit-Nullus Romanorum Pontificum hoc singula ritatis nomen assumpsit . Greg. lib. 4. ep. 76. & 80 Touching Antiquitie , ] Pope Gregorie 600 yeeres after Christ , professeth publiquely , That none of his predecessors did euer assume that profane ( Vniuersall ) title .

Touching Vniuersalitie ] Aluarez tells vs , that Prester Iohn sent vnto him , to know why the Pope diuided the Churches of Antioch and & Rome , seeing the Church of Antioch was in a manner the chiefe , and head of all Churches , Cathol. Trad. pag. wherein St. Peter gouerned & dwelt 5 yeres . Whereunto when hee answered , they were obliged by an Article of their faith ; hee replied ; If the Pope would vsurpe so great a prerogatiue , as to command things vnlawfull , they would make no reckoning of it : and if by such meanes their Abuna , ( their Primate ) would presume so far , they would burne the copie of such a command . In like maner Nilus Archbishop of Thessalonica , tells vs , Nilus lib. 1. de Primat . Papae . The Greeke Church , though it neuer denyed the primacy of Order to the Pope of Rome , yet their assumed predominance of authoritie it alwayes resisted .

Touching Succession ] Bellarmine himselfe confesseth , Bell. in Praefat. de Rom. Pontif. The first who most earnestly withstood the Supremacy of the Bishops of Rome , seeme to bee the Grecian Fathers : for since the yeere 381 , they laboured to preferre the Bishop of Constantinople , the three Patriarkes of the East , in the second place next to the Bishop of Rome ; and this ( saith he ) may bee vnderstood by the second Generall Councell . And as in this Councell of Constantinople , there was a resistance made against the power and iurisdiction of the Bishop of Rome : so likewise hee telleth vs further , that in the yeere 451 , Bell. ibidem . the Greeke Fathers not being content with their determination , laboured to make the Bishop of Constantinople equall with the Bishop of Rome : for in the Councell of Chalcedon , the Greeke Fathers decreed it , ( but deceitfully ) in the absence of the Popes Legat , that the Bishop of Constantinople should haue the second place after the Bishop of Rome : notwithstanding hee should haue equall priuiledges with the other . Thus two generall Councells , the one consisting of 150 Bishops , the other of 630 , by the testimonies of the Popes Cardinall , opposed the Supremacie of the Bishop of Rome , the which Supremacie ( if in those dayes ) it had been receiued for an Article of faith , or a Tradition Apostolique , without doubt those two famous Councels would haue subscribed to it , without any resistance or opposition to the vniuersall Head of the Church . And that you may yet further know the Churches of Asia , and Grecia , continued their Resolution in this poynt , Conc. Florentinum . An. 1436. looke vpon the late Councell of Florence , and there you shall obserue , Paulus Aemilius Pantalcon . that Michael Palaeologus , by reason hee submitted himselfe to the Pope in that Councell , was hated of all the people while hee liued , and being dead , was forbidden Christian buriall . And Isidorus , the Archbishop of Kiouia in Russia , Math à Michonia in Nouo Orbe Iewel . p. 411 for that he began for Vnities sake , to mooue the people to the like submission , was therefore deposed of his Bishoprick and put to death .

Thus the Popes Supremacie , wants Antiquitie , Vniuersalitie , and Succession , the proper markes of Romane Traditions , and consequently can bee no Article of Faith , no Apostolique Tradition , as is pretended in this first poynt .

Purgatorie ] is reputed a Tradition Apostolicall , and receiued in the Romane Church for an Article of Faith ; yet this doctrine wants Antiquitie , Vniuersality and Succession .

Touching Antiquitie ] Nilus Archbishop of Thessalonica , professeth in the name of the Greeke Church , that it could bee no Tradition Apostolicall : for ( saith hee ) Wee haue not receiued by Tradition from our Fathers , Nil . de Purgat . igne . C●th . Trad. q. 16. that there is any fire of Purgatory , or any temporall punishment ; and we know that the Easterne Church doth not beleeue it . And amongst other reasons why Purgatory was not receiued by them , Marcus Ephes in Graecorum Apolog. de igne Purgatorio ad Concil. Florentinum . they render this for one : that whereas their Fathers had deliuered vnto them many visions and dreames , and other wonders concerning the euerlasting punishment ( in hell ) yet none of them had declared any thing concerning the temporary fire of Purgatory .

Legat qui velit Graecorum veterum Cōmentarios et nullum quantum opinor aut quam rarissimè de Purgatorio sermonem inueniet . Sed neque Latini simul omnes at sensim huius rei veritatem conceperunt neque tam necessaria fuit , siue Purgatorii , fiue Indulgentiarum fides in Primitiuâ Ecclesia at que nunc est Roffen A●t. 18 p. 496. Touching Vniuersalitie ] It is the confession of Fisher , their owne Bishop of Rochester : Whosoeuer will reade the Commentaries of the ancient Greekes , so farre as I see , he shall finde very seldome mention of Purgatory , or none at all : and the Latins ( in the Westerne Church ) did not receiue the truth of this matter altogether , but by little and little ; neither indeed was the faith , either of Purgatorie , or Indulgences so needfull in the Primitiue Church , as now it is . A strange confession of a learned Bishop , that two principall Articles of Faith ( viz. ) Purgatorie , and Indulgences , were scarce knowne in the ancient Church , nor yet very necessary to bee receiued at all times , and of all persons . Let it suffice , many poynts of the now Romane Religion were vtterly vnknowne to the Greeke Church , ( which in the first ages did wholly communicate with the ancient Romane Faith : ) and therefore their Alphonsus à Castro , thinkes it the best way to solue the poynt in question with this answere : Vnus ex notissimis erroribus Graecorum et Armenorum est , quo docent nullum esse purgatorium locum quo animae ab hac luce migrantes purgentur à sordibus . Alph. à Cas. aduers . haeres . lib. 12. It is one of the most knowne errours of the Grecians , and Armenians , whereby they teach there is no place for Purgatorie , where soules after this life are purged from their offences .

Touching Succession ] St. Chrysostome , Gregorie , Neocaesaria , Olympiodorus , and diuers ancient Fathers were vtterly ignorant of it ; and Saint Austen a Latine Father was so farre from receiuing it as a poynt of Faith , that doubtingly hee professeth , Tale aliquid etiam post hanc vitam fieri incredibile non est , et vtrù ita s● quaer● potest , & aut ●●en●●●u●latere . Aug. in Enchirid. ad Laurent . cap. 69. It is not incredible , that some such thing should bee after this life ; and whether it bee so or no , it may be● a question : and it may bee either found , or bee hidden . 〈◊〉 we all know , and confesse , that if Saint Austen and the Romane Church , had receiued the doctrine of Purgatory in his dayes , ( as it is now taught for an Article of Faith ) certainely hee would neuer haue told vs , perhaps it is so , it may be , or it may not bee ; and it is a doubt whether there be any such place or no. And howsoeuer it is pretended , that the Greeke Church at the Councell of Florence , for peace sake , was content to yeeld , that the middle sort of soules were in a place of punishment ; but whether that were fire , or darknesse , and tempest , or something else , they would not contend : yet , I say , if they had assented to this or the like doctrine , it was ( 1400 ) yeeres after Christ , and therefore most vnfit to be receiued for an Article of Faith : but the truth is , Marcus Bishop of Ephesus , who was one of the Legats of the Patriarchs of Antioch & Hierusalem , would neuer consent to this Doctrine ; neither could the Greeke Church afterwards by any meanes bee drawne to yeeld to it . Besides , within two yeeres after , Cardinall Cusanus , and the Deputies of the Councell of Basil , in the yeere 1438 , doe sufficiently manifest the opinion of the Greek Church ; wherein the Grecians begin their disputation in this maner : Mart. Crus . in Turc . Graec. p. 186 A Purgatory fire , and a punishment by fire which is temporall , and shall at last haue an end ; neither haue wee receiued from our Doctors , neither doe wee know that the Church of the East d●eth maintaine it . And from these and the like propositions , they make this peremptory conclusion . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ibid. Sacran . c. 2. For these reasons therefore , neither haue wee hitherto affirmed any such thing , neither will wee at all affirme it . I may adde to these Testimonies the opinions of the Muscouites , who affirme that there is no Purgatory , but onely two receptacles for soules , Heauen and Hell . Againe , the Cophites , and the Abissines , the Georgians , and Armenians , together with the Syrians and Caldeans , that are subiect to the Patriarkes of Antioch and Babylon , from Cyprus and Palestina , vnto the East Indies , neuer made discouery of the new found land of Purgatory .

This doctrine therefore wants the proper markes of the Romane Church , ( viz. ) Antiquitie , Vniuersalitie , and Succession , and therefore can bee no Article of faith , no Apostolique Tradition , as is pretended in the second poynt .

Priuate Masse ] wherein the Priest alone doth communicate without the people , hath neither Antiquity , Vniuersalitie , nor Consent , and consequently hath not the true markes of Romish Traditions .

Touching Antiquitie ] it is the confession of their owne Cochleus ; Coch. de sacrif . Missae contra Musculum . Anciently all the Priests and people did communicate together , as appeareth by the Canons of the Apostles , and writings of ancient Fathers . Odo in Exposit. Canonis . And Odo Cameracensis professeth , that in the Primitiue Church they neuer had Masses without the conuention of the people to communicate together .

Touching Vniuersalitie ] it is the confession of Iohannes Hoffmeistenus : Cassand . Consult . de solit. Miss. pag. 906. The thing it selfe doeth speake and crie aloud , both in the Greeke and Latin Church , that not onely the sacrificing Priest , but the other Priests and Deacons , and the rest of the people , or at least some part of the people , did communicate together : and how this custome ceased , it is to bee wondred , and it is to be endeauoured , that this good custome may bee restored to the Church .

Touching Succession ] St. Chrysostome speaking to the lay people of his time , Chrys in 2. Thessal . Hom. 4. saith : Neither doe we receiue more , and you lesse of the holy table , but we taste therof equally both together . And St. Basil an other Greeke Father witnesseth the common vnion of Priests and people expressely in these words : Liturg. Basilii . All wee receiuing of one bread and one cup , &c. the Quire singeth the Communion , and so they communicate together . I will adde to these the confessions of their owne learned Authors : Cardinall Bessarion , a Greeke borne , declareth the maner of the Communion in his time ; Primum consecrare , deinde frangere postea distribuere , quod nos in praesenti facimus Bessar . de sacr. Euch. An 1450. The very order of the things required : first that we should consecrate , ( or blesse bread : ) next , that we should breake it , last of all , that wee should diuide ( or deliuer it to the people ) which thing we ( Grecians ) doe at this present day . And for a conclusion of this poynt , Iustinian and Durand publikely declare and professe , that in ancient times , Iustin . in 1. Cor 10. Durand . Rat. 4 c. 53. diuers parts of one consecrated loafe were distributed to all , ( the which the Greeke Church vseth at this day ) that by their Communion , their vnion with Christ might bee more plainely expressed .

Thus Priuate Masse wants the requisite conditions of the Romane Church , ( viz. ) Antiquitie , Vniuersalitie , and Succession ; and therefore can bee no Catholike doctrine , no Apostolique Tradition , as is pretended in the third place .

The Communion in one kind ] is reputed a Tradition Apostolicall , and receiued in the Roman Church for an Article of Faith ; yet this doctrine wants Antiquitie , Vniuersalitie , and Succession .

Touching Antiquitie ] It is the confession of the Councell of Constance ( where the Cup was taken from the people ) that Christ did institute in both kinds , Concil. Const. 1414. and the Primitiue Church did continue it to the faithfull in both kinds . And Alphonsus à Castro tells vs , Alphons à Castr . cont ●aeres . li. 6. that anciently for many ages , the Communion in both kindes was vsed among all Catholiques .

Touching Vniuersalitie ] Cassander witnesseth , Satis compertum est vniuersalem Christi Ecclesiam mille ampliùs . Cassand . Consult . de vtraque specie . that the vniuersall Church at this day , and the Romane Church for more then a thousand yeeres after Christ , did exhibite the Sacrament in both kinds , as it is most euident by innumerable testimonies both of Greeke and Latine Fathers .

Touching Succession ] In later ages , Salmeron the Iesuite professeth , Salmer . Tract. 35. It was the generall custome for lay people to communicate vnder both kinds , as at this day it is vsed among the Grecians , and was vsed in times past among the Corinthians , and in Africa . And Ieremie the Oecumenicall Patriarch , returnes this answere to the defenders of the Faith in both kindes : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Patr. resp. 1. c. 21. Dicitis , you say , that all ought to communicate vnder both kinds , and you say well : for we do so when we participate of the venerable mysteries .

Cassand . Liturg. c. 11 p. 28. Franciscus Aluarez tells vs , that in the kingdome of Prester Iohn , they vse in their Church to make a cake of honey , meale , and oyle , and powre wine into the cup , and all that communicate of the body of Christ , communicate also of the Cup.

The Christians in Armenia , Idem Liturg c. 14. p 32. after they haue communicated with bread , in lieu of the cup , by reason there is no wine in India , they take dried grapes , and put them into water ; and before the time they are to communicate , they presse them , and straine them , and vse that liquor instead of wine .

This doctrine therefore wants the requisite conditions of Antiquitie , Vniuersalitie , and Succession ; and therefore can be no Article of Faith , no Apostolique Tradition , as is presented in the fourth place .

Transubstantiation .

TRansubstantiation ] is reputed a Tradition Apostolicall , and receiued in the Romane Church for an Article of Faith , yet this doctrine , if you respect the name , or nature of it , wants Antiquitie , Vniuersalitie , and Succession .

In Primitiuâ Ecclesiâ de substantia fidei erat corpus Christi sub speciebus contineri , tamen non erat de fide , substantiam panisin corpus Christi conuerti &c. Io. Yribarne in 4. d. 11. q. 3. disp. 42. Vnum addit Scotus quod minimeprobandum qd ante Lateranense Concilium non fuisset dogma fidei . Bell. li. 3. de Euch. c. 23. Touching Antiquitie ] It is the confession of learned Yribarne : In the Primitiue Church , it was beleeued for a poynt of faith , that the body of Christ was contained vnder the formes of bread and wine , but it was not beleeued as a matter of faith , that after consecratition , the substance of the bread was conuerted into the body of Christ . And their learned Scotus professeth , that before the Councell of Lateran ( which was twelue hundred yeeres after Christ ) Transubstantiation was not beleeued as a poynt of faith .

Touching Vniuersalitie ] Eusebius a Greek Father , paraphrasing vpon the words of Christ ; ( The words which I speake vnto you , are spirit and life ) deliuers this doctrine flat contrary to Transubstantiation : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Euseb. l. 3. Eccl. Theol. cont. Marcel . Ancyr . M ss. in Oxon. Bibli . publicâ . Doe not thinke that I speake of that flesh wherewith I am compassed , as if you must eat of that ; neither imagine that I command you to drinke my sensible and bodily blood , but vnderstand well , the words which I haue spoken vnto you , are spirit and life . And Saint Chrisostom a principall member of the Greeke Church , in his Epistle written to Caesarius , hath these wordes ; Etiamsi natura panis in ipso permansit . Chrys. ad Caesarium Monachum As before the bread be sanctified , we call it bread , but when Gods grace hath sanctified it , by the meanes of the Priest , it is deliuered from the name of bread , and is reputed worthy the name of the Lords body , although the nature of the bread remaine still in it . And to preuent that grosse opinion , that after consecration , there remaine onely the shewes and accidents of bread and wine ; Theodoret concludeth against the heretique with this Catholique doctrine : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theod. in Dial. 2. Inconf . The mysticall signes , after the consecration , depart not from their owne nature ; for they remaine in their former substance .

Euphraemius Patriarch of Antioch , giues his ioynt assent with vs flatly against the doctrine of Transubstantiation , hee tells vs : Ephrae de sacr. Antio . legibus lib. 1. in Phocij Biblio●hecâ Cod. 229. The Sacrament of the body of Christ doeth neither depart from his sensible substance , and yet remaineth vndiuided from intelligible grace : and Baptisme being wholly made spirituall , and remaining one , doth retaine the propertie of his sensible substance ( of water I meane ) and yet loseth not that which it is made . This holy Father , by comparing the Sacraments together , doth demonstrate the faith of both ; and as hee prooues that in the Sacrament of Baptisme , the substance of water still remaineth after consecration , ( which both Papists and Protestants acknowledge ) in like maner ( saith he ) the substance of bread remaines in the Sacrament of the Eucharist after consecration , which the Protestants confesse , and the Papists deny .

To omit many other proofes touching the vniversalitie of our doctrine , let Pope Gelasius bee heard for the Catholike doctrine of the Romane Church in his time . Gelas . cont . Eutich . An Image or similitude ( saith hee ) of the body and blood of Christ , is celebrated in the action of the mysteries : It is therefore apparant and euident enough , that wee must hold the same opinion of Christ the Lord which we professe , celebrate and receiue in his image : that as those signes by the working of the holy Ghost passe into the diuine substance , and yet remaine in the proprietie of their owne nature : euen so that very principall mysterie it selfe , whose force and trueth that Image assuredly representeth , doeth demonstrate one whole and true Christ , to continue the two natures , of which he consisteth properly remaining . And that wee might the bettter vnderstand what he meant by those wordes , ( viz. ) The signes still abide in the proprietie of their owne nature , hee expoundeth himselfe in these words , which vtterly ouerthrow the doctrine of Transubstantiation : Non desinit esse substantia , vel natura panis & vini : the substance or nature of bread ceaseth not , or perisheth not . Thus briefly I haue giuen you a taste of the generall doctrine of the Fathers in the first ages , who publikely professed the Protestant Faith , that the Eucharist was altogether a spirituall food , and that the nature of bread , and the very substance of bread did remaine after consecration .

Touching Succession ] To let passe many Writers of eminent note in the Romane Church , who in the later ages opposed Transubstantiation , as namely Bertram , Aelfrick , Rupertus , Rabanus Maurus , and diuers others , who were neuer condemned by their owne Church : Looke vpon the doctrine of the Greeke Church , and you shall find they haue kept the ancient faith of the Sacrament successiuely from their Predecessors . Pope Eugenius , after hee had answered the Grecians at the Councell of Florence , that hee was well satisfied by them touching the Procession of the holy Ghost : Operae pretium est vt de Purgatorio igne , & de summo Pontificis principatu , et de Azimo et fermentato pane agamus , vt omni ex parte coniunctio nostra sit absoluta . Con. Florent . Sess. 25. tells them further , it was well worth the labour , to treat of other points in difference , as namely , of Purgatorie , of the Supremacie , of Leauened bread , and of Transubstantiation , that their agreement might stand absolute in all respects . If Transubstantiation , and the other poynts of doctrine had bin successiuely receiued with the vniforme consent of the Greeke Church , there had needed no reconciliation at that time betweene the Easterne and Westerne Churches for those Tenets : and that wee might yet farther vnderstand , the difference betwixt them was great in this very question ; Marcus the Archbishop of Ephesus , speaking of the Romane Masse , Casaub . answ. to the Ep. of C. Peron p. 42. affirmes : It is manifestly repugnant to the Expositions and interpretations , which wee haue receiued by Tradition , and to the words of our Lord , and to the meaning of those words . And those which defend the Romane Rites concerning this matter , the same Marcus pronounceth : that they deserue to bee pitied , both in regard of their double ignorance , and their profound sottishnes .

It is true , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the Greeke Church doth hold there is a mysticall transmutation in the Sacrament ; but withall , they deny a Transubstantiation : they deny that any alteration is made by the wordes of consecration , ( which is the generall Tenet of the Roman Church : ) nay more , they call it bread after the words of Consecration are vttered . Touching the first , Salmeron the Iesuite , speaking in the person of the Grecians , deliuers their opinion in this maner . Dan. Cham . Panstr . lib. 6 de Euch. c. 7 Forasmuch as the Benediction is not superfluous or vaine , neither gaue Christ simply bread , it followeth , that when he gaue it , the transmutation was already made , and those words , ( This is my body ) did demonstrate what was conteined in the bread , not what was made by them . De diuino denique sacrificio quaesitum est â latinis , quomodò prolatum Christi verbù , accipite et comedite , hoc est enim corpus meum — vos hanc posteà orationem additis dicentes . Et fac quidem hunc panem pretiosum corpus Christi tui sancto tuo spiritu transmutans . Concil. Florent . Sess. 25. p. 595. Binius . This confession is agreeable to that question the Romanists put to the Grecians at the Councell of Florence , ( viz. ) Why they vsed to pray after the words of Consecration in this manner ? Make this bread the precious Bodie of Christ ; and so call it bread after Consecration ? To which the Grecians made answere . Wee confesse , by these words , ( This is my body ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the bread is consecrated , ( which Binius most falsely hath translated , Transubstantiated ) and becomes the body of Christ , and wee pray that the holy Ghost may descend vpon vs , and change the bread , and make it the body of Christ to vs , to the spirituall food of our soules . Transubstantiari . And that wee may know what is meant by that change or transmutation in the Sacrament , Binius in Conc. Flor. Sess. 25. p. 695. the Patriarch tells vs : The body and blood of Christ are truely mysteries ; Patr Resp. 1 ca. 10. & 13. not that these ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) are changed into humane flesh , but we into them . And for further confirmation of our doctrine , that it is not the reall and substantiall flesh of Christ which is offered : but the Sacrament of his flesh ; Nec data est t●c ●aro Domini quam gestebat Apostolis comedenda , neque sanguis bibendus , nec etiam nunc in sacro hoc ritu descendit Dominicum corpus de coelo , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 blasphemia enim hoc esset . patr Resp. 1 cap. 10. de Coenâ Domini . hee tells vs : The flesh of Christ which hee carried about him , was not giuen to his Apostles to bee eaten , nor his blood to bee drunke , neither doth the body of our Lord at this day descend from heauen in the Sacrament ; for this ( saith hee ) were blasphemy . And certainely , if neither Christs Bodie in which hee suffered , nor his body glorified be present in the Sacrament , ( as this Patriarch professeth ) there can bee no corporall , no reall and substantiall presence of that or any other body , and consequently no Transubstantiation , no Article of Faith , no Apostolique Tradition , as is pretended in the fift place .

Prayer in an vnknowne tongue .

PRayer and Seruice in an vnknown tongue ] is a Tradition of the Romane Church , and reputed of equall authoritie with the Scripture , yet this doctrine wants Antiquitie , Vniuersality and Succession .

Touching Antiquitie ] Cassander tells vs ; Cassan . Liturg . c. 28. The Canonicall prayers , especially the words of Consecration of the body and blood of Christ , the ancient Fathers did so reade it , that all the people might vnderstand it , and say Amen . And it is the confession of Mr. Harding to Bishop Iewel : Iewel . in 3. A●t Diu●s 28. Verily in the primitiue Church , ( prayer and seruice in a knowne tongue ) was necessary when faith was a learning , and therefore the prayers were made then in a common tongue knowne to the people , for cause of their instruction . And Card. Bellarmine professeth , Bell. de ver. Dei . l. 2. c. 16 that all the people in the first ages , in the time of diuine Seruice did answere one Amen , as vnderstanding the Priest , and ioyning with him in prayer .

Touching Vniuersalitie ] It was the custome of the ancient Church ( as appeareth by the Popes Decretals ) whereby it was publiquely proclaimed : Decr. Greg. lib. tit. 31. de offic. Iud. Ord. ca. 14. Wee command that the Bishops of such cities and Diocesses , ( where nations are mingled together ) prouide meet men to minister the holy Seruice , according to the diuersitie of their maners and languages .

Touching Succession ] Bellarmine confesseth , Bell. de ver. Dei . l. 2. c. 16. that the custome of celebrating diuine Seruice in a knowne tongue , whereby the people answered the Priest , continued long in the East and West Churches . And it plainely appeares by the ancient Liturgies , ascribed to Chrysostome and Basil , ( which are in vse at this day ) the diuine Seruice in the Greeke Church was publiquely deliuered in a known tongue . And agreeably to this custome , the Armenians , Egyptians , Acthiopians , Muscouites , and generally all the Easterne Churches , doe consecrate the Sacrament in the language of their owne countrey .

This doctrine therefore wants the requisite conditions of Antiquitie , Vniuersalitie , and Succession ; and therefore can bee no Apostolique Tradition , no Catholique doctrine , as is pretended in the sixt place .

Single life in the Clergie .

Single life in the Clergie ] is reputed a Tradition in the Roman Church , and made of equall authoritie with the Scripture , yet this doctrine wants Antiquitie , Vniuersalitie and succession .

Touching Antiquitie , ] Their owne Doctors tell vs ,

Dist. 84. § Cum in praeterito , & Nichol. Cusan . ad Boem . Ep. 2. post aliquot tempora visum fuit &c.

Nec ratione nec authoritate probatur quòd absolutè loquendo Ordo Sacerdotalis vel in quantum est Ordo , vel in quantum sacer est , impeditivus est matrimonii siuè antè , siuè post , seclusis omnibus legibus , stando tantum his quae à Christo & Apostolis haebentur .

Caiet Tom 1. tract. 27.

that vntill the time of Pope Syricius , that is to say , for the space welneere of foure hundred yeeres after Christ , it was lawfull for all Priests to marrie , without exception , neither vow , nor promise , nor Law , nor ordinance , nor other restraint being then to the contrary . And their learned Cardinan Cajetan professeth . If we stand onely to the Tradition of Christ and his Apostles , it cannot appeare by any authority or reason , that holy Order can bee any hindrance to marriage , either as it is an order , or as it is holy .

Touching Vniuersalitie ] It is the confession of Pope Stephen the second . The Tradition of the Easterne Churches is one , the Tradition of the holy Church of Rome is an other , for the Priests , Deacons , and Sub-deacons of the Easterne Churches are ioyned in Matrimony . Dist. 31. Aliter . This confession is agreeable to the Decree of the ancient Councell holden at Ancyra , where it was ordained , Hii , si post modum vxoores duxerint , in Ministerio maneant . Concil. Ancyr . Can. 9. That Deacons , as many as be ordered , if at the time of receiuing their Orders , they made protestation , and said that they would marry , for that they finde not themselues able so to continue without Marriage , if they afterwards marry , let them continue in the Ministerie .

Touching Succession ] This doctrine was not generally receiued , no not in the Westerne Churches , a thousand yeeres after Christ : for in the time of King Rufus , Anselme Archbishop of Canterbury , in a Dialogue between the Master , and the Scholler , makes this Quaere : Desideramus certificari tuâ solutio ne super vul gari in toto orbe , quaestine ; quae ab omnibus quotidie ventilatur , ( scil. ) An liceat Presbyteris post acceptum Ordinem vx ores ducere . Anselm . Di al. Inquisitione primâ . Wee are desirous by your answere , to bee certified about this common question , that is now tossed through the world , and yet lyeth vndiscussed , ( I mean ) Whether a Priest being within Orders may marry a wife . Whereby it appeares , that the Law of Single life , was a poynt questionable , and not resolued for an Apostolique Tradition in the Roman Church for many ages . About 400 yeeres after , Bell. de scri Eccles. ab An. 1400. to 1500. p. 288. Panormitan , an Archbishop , a Cardinall , and a principall Proctor for the Pope , resolues the question about marriage in this manner . Si clare constet de matrimonio Papa , tunc aut vxor inducetur ad continentiam , aut si noluerit , reddaet debitum , & nihilo minùs stet in Papatù , quià non repugnat substantiae Papatus , seu Clericatus , nam et Petrus habebat vxorem cum promoueretur in Papam — vnde videmus qd Presbyteri Graeci sine peccato contrahunt matrimoni um . Extr. ce Elect. C. licet de vitand Abb. Patriarch . resp. 1. c. 21. If it may clearely appeare ( saith hee ) that the Pope hath a wife , ( as hauing married her before hee was Pope ) then either his wife must bee perswaded to liue single , or if shee will not , let the Pope yeeld her mariage duties ; and yet neuerthelesse remaine in the Popedome still . For marriage dutie is not contrary to the substance and Office , neither of Popedome , nor of Priesthood : for Peter had a wife when hee was promoted to bee Pope . As for the rule of single life , it was brought in by the Ordinance of the Church . Hence is it , that we see the Priests of Graecia being within Orders , doe marrie wiues , and wee see they doe it ( sine peccato ) without sinne , or breach of Law , either of God or man .

Looke vpon the confession of the Greeke Patriarch since Luthers time . We allow ( saith hee ) marriage to Priests before Ordination . Looke vpon the confession of their owne Cardinall Caietan : Caiet . tract 27. test . Greg. de Val. disp. 9. q 5. It was held lawfull in the Easterne Church , to marrie after Ordination . Adde to these the Traditions of other Countreys , as namely the Priests in India , in Armenia , in Syria , in Russia , in Cyprus , in Muscouia , daily marry , and execute their offices of Priesthood , being married persons .

The Lawe therefore of single life wants the requisite conditions of Antiquity , vniuersalitie , and Succession , and consequently can bee no Apostolicall Tradition , no Catholique Doctrine , as is pretended in the seuenth place .

Invocation and worship of Saints .

Invocation and Worship of Saints ] Is reputed a Tradition Apostolicall , and is receiued for an Article of faith in the Roman Church : yet this faith , ( notwithstanding their great braggs of Catholike doctrine ) wants Antiquitie , Vniuersalitie , and Succession .

Apostoli scribere hoc in sacris literis noluerunt ne ambitiosi viderentur honorem istum sibi ipsis ambire , ne sub cultu illo defūctorum Gentilium cultum inferre viderentur . Ecch. Ench. cap. de vener . Sanct. Touching Antiquitie ] I appeale to their owne Ecchius : The Apostles ( saith he ) would not insert this doctrine into the written word , lest they should seeme ambitiously to assume that honour to themselues , and vnder pretence of worshipping the dead , might bring in the worship of the Gentiles . This doctrine then , as it wants a foundation in scripture , ( which a point of faith ought to haue ) so likewise it is most certaine , for the same reason , the Apostles would not deliuer it by Tradition : for without doubt they would neuer teach that doctrine of faith by word of mouth , which they refused to publish by their writings . This is not onely probable , but certain true ; and therefore Ignatius , the Apostle St. Iohns Scholler , who could not bee ignorant of a poynt of Faith , teacheth the virgins of that time another lesson , he doth not teach them to direct their prayers and supplications to Saints and Angels , but to the Trinitie ( onely . ) O yee Virgins ( saith hee ) in your prayers set Christ ( onely ) before your eyes , Virgines solum Christum in precibus vestris antè oculos habete et Patrem illius , illuminata à spiritu . Ignat. ad Philadelph . and his Father , being enlightned by the Spirit . And the Church of Rome being conscious of such an ancient Euidence against their Angel-worship , in the Greeke Originall haue turned 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Prayers into Soules . Ignat Lugd impress . An. 1572.

Touching Vniuersalitic ] Iraeneus Bishop of Lyons , tels vs , that in his dayes , the Church per vniuersum mundum , Ecclesia per vniuersum mundum — nec Inuocationibus Angelicis facit aliquid , nec &c. Iren. l. 2. c. 57. throughout the whole world , doth nothing by Inuocations of Angels , nor by Incantations , nor any wicked curiositie , but decently , comely and manifestly directeth her prayers to God which hath made all , and calls vpon the Name of our Lord Iesus . And Tertullian , a learned Father in the Church of Africa , makes this open profession of his faith . Quacunque hominis & Caesaris vota sunt haec ab alio orare , non possum , quam à quo scio me consequaturū , quoniam et ipse est qui so● praesta●● et ego famulus eius qui eum solum obseruo . In Apol. ca. 30. Whatsoeuer are the wishes of man or Prince , these things I can aske of no other , then of him , from whom I know I shall obtaine them , because hee alone it is , who performeth these things , and I am his seruant , who depend vpon him alone .

Touching Succession ] In Origens time this Trent faith was vnknowne : for when Celsus the Philosopher ( began to play the Romanists ) and said of Angels : They belong to God , and in that respect wee are to put our trust in them , and make oblations to them , according to the Lawes , and pray vnto them , and that they may bee fauourable vnto vs . Origen makes him this answere : Origen . li. 8 contr. Celsum Away with Celsus his counsell , saying , Wee must pray to Angels ; let vs not so much as affoord any little audience to it . For we must pray to him alone , who is God ouer all ; and wee must pray to the Word of God his onely begotten , and the first borne of all creatures , and wee must intreat him , that hee as high Priest , would present our prayer ( when it is come to him ) vnto his God , and our God , and vnto his Father , and the Father of them that frame their life according to the word of God .

In the succeeding Age , the ancient Councell of Laodicea decreed , Conc. Laodic . Can 36. Wee ought not to leaue the Church of God , and invocate Angels . And the Roman Church being likewise conscious of this Euidence against their Invocation of Angels , haue turned Angelos into Angulos : saying , Merlin . fol. 68. Edit. 1530 & Crabbe fol. 226 Edit. 1538. Wee must not leaue the Church of God , and haue recourse to Angles ( or corners . ) This Councell was called in the yeere 364 , in Laodicea , a capitall Citie in Phrygia , where this Angel-worship was frequent , wherein they had Oratories & Chappels to pray to St. Michael , the chiefe Captain of Gods hoste among them . This Canon of the Councell , Photius doeth note to haue been made against the Angelites , Phot. Nomocanon . tit. 12. c. 9. Aug. de haeres . cap. 39. those heretiques that were inclined to the worship of Angels . And Theodoret , a Greeke Father , more particularly makes twice mention of this Canon , and declares the meaning of it in these words . Theod. in Colos. 3. & in Col. 2. Whatsoeuer yee doe in word or deed , doe all in the name of the Lord Iesus , giuing thankes to God , and the Father by him . — The Synode of Laodicea also following this rule , and desiring to heale that old disease , made a law , that they should not pray vnto Angels , nor forsake our Lord Iesus Christ . Cardinall Baronius is not well pleased with Theodoret , for deliuering his opinion touching the sense of that councell . Ex hic videas Theodoretum haud foelicitèr ( eius pa●e dictum sit assecutum esse Pauli verborum sensum . Baron . An. Tom. 1. An. 60. By this you may see ( saith he ) that Theodoret did not well vnderstand the meaning of Saint Pauls wordes . But that which is most obseruable , the pretence which the heretiques made in those dayes for their Angel-worship , is the chiefe reason alleadged for their doctrine of faith by the Romanists in these times . Ambr. in Rom. cap. 1. We haue recourse ( say they ) to Angels and Saints , with deuotion and humilitie , that by their intercession , God may be more fauorable vnto vs . Now Saint Ambrose complaines , that the Heathen Idolaters , to couer their shame for their neglecting of God , were wont to vse this miserable excuse , that by these they might goe to God , as by Officers wee goe to the King . But heare what answere hee makes to the vanitie of such worshippers : Ambr. ad Rom. ca. 1. Goe to , is any man so mad , or so vnmindfull of his saluation , as to giue the Kings honour to an Officer ? — For therefore doe men goe to the King by Tribunes or Officers , because the King is but a man , and knoweth not to whem to commit the state of the Common wealth : but to procure the fauour of God , from whom nothing is hid , ( for hee knoweth the workes of all men ) wee need no spokesman , but a deuout mind : for wheresoeuer such a one shall speake vnto him , hee will answere him . But of all the Fathers , Saint Chrysostome is most plentifull in refuting this pretended reason , of Intercession by Saints and Angels : Chrysost. Serm. 7. de Paenitent . When thou hast need to sue vnto men , ( saith hee ) thou art forced first to deale with doore-keepers , and to intreate parasites and flatterers , and to goe a long way . But with God there is no such matter , without an Intercessor he is intreated , without money , without cost he yeeldeth to the prayer . Lastly , for an example hee sets before vs the woman of Canaan : Chrys. in dimissione Chananaeae . tom , 5. Edit. Sauil. p. 195. Shee intreateth not sames ( saith hee ) shee beseecheth not Iohn , neither doth shee come to Peter , but breake through the whole company of them , saying , I haue no need of a Mediator , but taking repentance with me for a spokesman , I come to the Fountaine it selfe . For this cause did he descend , for this cause did he take flesh , that I might haue the boldnesse to speake vnto him : I haue no need of a Mediatour , haue thou mercy vpon me .

It is true , that about this time Inuocation of Saints was practised by some particular persons , but neuer till this later age receiued for an Article of faith . Gregorie Nazianzene was one of the first , who called vnto , rather then called vpon the spirits of dead men , in his Invectiues which hee wrote against Iulian the Emperor , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . makes this Invocation , Heare , O thou soule of Great Constantine , ( if that thou hast any vnderstanding of these things . ) And in his funerall Oration , which hee made vpon his sister Gorgonia , hee speaketh vnto her in this manner : Greg. Naz. Orat. 11 in Gorgon . If thou hast any care of the things done by vs ; if holy soules receiue this honour from God , that they haue any feeling of such things as these , receiue this Oration of ours , instead of many , and before many funerall obsequies . The first Invocations then were but Apostrophes at the Tombes of Saints , and those also deliuered doubtingly , with this supposition , If thou hearest , if thou doest vnderstand . Besides , Invocations at first were but wishes , and no prayers . But if any ( saieth Cassander ) would haue such compellations to bee taken also for a direct speaking to them , Cass . Ep. 19 ad Ioh. Molinaeum p. 1109. Idem Schol. in Hymn . Eccles operum . pag. 242. I doe not gainesay it ; notwithstanding I would thinke that a tacit condition ought to bee vnderstood in such an intimation , as was vsed by Gregorie Nazianzene , that is , ( if they doe heare , if they doe vnderstand ) or otherwise , that is to say , All yee Saints pray vnto God for me , should import as much , as if it were said , Would to God that all the Saints should pray to God for me .

But that which is remarkable , and as I conceiue , is worthy of all mens obserseruation : Our aduersaries confesse , there was no Invocation of Saints before the comming of Christ , because they were in Lymbo , and did not see God : and therefore , it is to bee noted , Bellar. de Sanct. Beat. lib. 1. c. 19. ( saith Bellarmine ) Because the Saints which dyed before the comming of Christ , did not enter into heauen , neither did see God , nor could ordinarily take knowledge of the prayers of such as should petition vnto them : therefore it was not the vse in the Old Testament to say , Saint Abraham , pray for mee . If this were the onely reason , why Invocation was not vsed in the old Law , for the same reason wee may confidently auer they ought not to produce the testimonies of ancient Fathers since the New : for most of the Greeke and Latine Fathers , did hold that the faithfull after death remained till the day of Resurrection , in certaine receptacles of Rest , without attaining the blessed vision of God . Iren. lib. 5. Aug. Euchi . c. 108. Hyll . in Psál . 120. Ambr. de Cain & Abel . l. 2. c. 2. Bet n. Ser. 3. de omnibus Sanctis . Iraeneus termes them , Inuisible holds , Saint Austen , Hidden Receptacles ; Saint Hyllarie , The bosom of Rest ; Ambrose , Places of suspence ; Bernard , Atria , Outward Porches , or Courts . And for a further testimonie of these and other particulars , their learned Stapleton professeth , Tot illi et tam celebres antiqui patres Tertullianus &c. huic sententiae ( quae nunc in Concilio Florentino magnâ de mum conquisitione factà vt dogma fidei definita est ) quod iustorum animae antè diem iudicii Dei visione fruuntur , non sunt assensi , sed sententiam contrariam tradiderunt Stapl def●s . Ecclesiast. authorit . cont . Whitak . l. 1. c. 2. That many famous ancient Fathers , ( as namely ) Tertullian , Irenaeus , Origen , Chrysostome , Theodoret , Oecumenius , Theophylact , Ambrose , Clemens , Romanus , and Bernard , did not assent vnto this Sentence , ( which now in the Councell of Florence , was at length , after much disputing , defined as doctrine of faith ) that the soules of the righteous enioy the sight of God before the day of Iudgement ; but did deliuer the contrary sentence thereunto . From hence therfore I may infallibly conclude , that such as held that the Saints were not admitted to the sight of God , could not well hold , that men should pray vnto them in such manner as the Romanists vse now to doe ; because the Saints not enioying the sight of God , are not able ordinarily to take notice of the prayers that are put vp vnto them .

Saint Austen tells vs , that in his time it was a great question , Respondeo magnam quidem esse quaestionum — verum vel quatenùs , vel quomodò ea quaecircà nos aguntur , nouerint spiritus mortuorum . Aug. in Psal. 108. Enarrat . 1. ( and not easily to bee determined ) Whether at all , or how farre , or after what manner , the spirits of the dead did know the things that concerned vs heere . And Anselmus Laudunensis , in his interlineal glosse vpon that text ; Abraham is ignorant of vs , and Israel knoweth vs not , Esa. 63. noteth , that Saint Austen saith , that the dead , euen the Saints , doe not know what the liuing doe , no not their owne sonnes .

Non propriè inuocamus Sanctos sed Deum , non enim aut Petrus aut Paulus audit Inuocantes , sed gratiae quam habent ( viz. apud Deum Resp Patr ad Ger. c. 21 Adde to these testimonies , the confession of the Greeke Church : Wee doe not properly inuocate Saints , but God : for neither Peter , nor Paul , heare any of those that inuocate them , but the grace and gift that they haue , according to the promise ; I am with you vntill the end of the world : meaning , ( as it may be conceiued ) that the Saints heare not them that invocate them ; but Christ the Son of God , who was giuen vnto them , and promised to bee with them vnto the worlds end . Adde to these opinions , the sayings of their owne Schoolemen : Scotus in 4. dist 45. quaest. 4. Pet. Lomb. Sentent lib. 4 dist. 45. Scotus saith , it is probable ; Peter Lumbard saith , It is not incredible , that the Saints should heare our prayers . Adde to the vncertaintie of the Fathers opinions ; some did vse wishes , and compellations , not Invocations : others denyed the Saints could take notice of their prayers , by reason they did not as yet see God ; others doubted whether they did heare when they were called vpon ; Altissid . in Sum . part. 4. l 3. tract. 7. c. de orat . quaest 6. Biel. in Can . Missa Sect. 30. others , ( as namely Guilielmus Altisidorensis , and Gabriel Biel ) resolued , that neither the Saints doe pray for vs , neither are wee to pray to them . These , ( I say ) and the like reasons considered , I may safely conclude , that Invocation of Saints wants Antiquitie , Vniuersality , and Succession ; and that opinions doubtfull and vncertaine , reasons probable and not incredible , are no sure grounds for the saluation of a Christian ; and therefore it is no Article of faith , no Catholique doctrine , no Apostolique Tradition , as is pretended in the eighth place .

Thus briefly I haue shewed you , that the Trent Traditions , ( which are receiued with the same reuerence as the Scriptures themselues ) want the proper markes of their owne Church . I haue shewed you likewise , that the Greeke Church in the principall poynts of controuersie , is altogether different from the Romane , and in the chiefest of those points agreeth wholly with the Protestants . And for this cause the Greeke Patriarch congratulates with the Reformed Churches in this manner : Nunc Deo omnis gratia authori gratias agimus , et latamur cum multis aliis tum non minimum in hoc quod in multis vestra doctrina cum nostra consonat Ecclesia . Patr. resp 2. in init . & resp. 1. p. 148. We giue thankes to God the Authour of all grace , and wee reioyce with many others , but especially in this , that in many things your doctrine is agreeable to our Church . And certainly , we likewise haue great cause to reioyce in our owne behalfe and theirs , that the Greeke Church hath continued the truth of our doctrine in all ages , which plainely shewes the Antiquitie and Visibilitie of our Church , in the affirmatiue poynts which we maintaine , and the Noueltie of the Romane , in those Negatiue opinions , which we condemne .

If we looke beyond Luther , we shall easily discerne , that the Muscouites , Armenians , Egyptians , Aethiopians , and diuers other countreys and Nations , ( all members of the Greeke Church ) taught our Doctrine from the Apostles time to ours . This is so true an Euidence in our behalfe , that Bellarmine , as it were in disdaine of the Churches , Bell. de ver. Dei . l 2. ca. vlt. in fine . makes this answere : We are no more moued with the examples of Muscouites , Armenians , Egyptians and Aethiopians , then with the examples of Lutherans , or Anabaptists , and Caluinists : for they are either heretiques , or Schismatiques . So that all Churches ( be they neuer so Catholique and ancient ) if they subscribe not to the now Romane Faith , are eyther schismaticall or hereticall .

But let these men obserue what Rules they list , let them brag of Antiquitie , Vniuersalitie and Succession ; let them reiect the confessions of all Christian Churches but their owne , yet shal they neuer be able to proue those vnwritten Traditions Apostolique , and of equall authority with the Scriptures , which contrary the doctrine of the Apostles , or by consequence ouerthrowe the foundation of the written Word . If the Apostle teach vs to pray with the spirit , 1. Cor. 14. and to pray with the vnderstanding also : how can prayer in an vnknowne tongue , without vnderstanding , be prooued a Tradition Apostolicall ? If the Apostle teach vs by the written Word , that the Communion in both kinds extend to all beleeuers , by the general words of Christ : Drinke yee all of this . How can the Communion in one kinde bee tearmed a Tradition Apostolical , which imposeth the contrary on the Non Conficient Priest , and the lay people , Drinke ye none of this ? If the holy Spirit dictate by the mouth of an Apostle : Search the Scriptures : how can that doctrine be said to bee Apostolicall , which inioynes the contrary to the lay people , Search not the Scriptures ? If the written Word proclaime it for an Apostolike doctrine : Vtrumque est malum et nubere et vri imò ●eius est nubere quic quid reclament aduersarii &c. Bell. de Monach . l. 2. c. 30. It is better marrie then burne : how can that vnwritten Word bee tearmed a Tradition Apostolicall , which teacheth the contrary : It is better for a Priest to burne then marry ? If an Angel from heauen proclaime of the reall presence of Christs body : He is risen , he is not heere : and the Apostle declares it for an Article of beliefe , The Heauens containe him till his second comming . How can the corporall and reall presence of Christ in the Sacrament , be a Tradition Apostolicall , which affirmeth that Christs body is conteined in the heauens , and in a Pix at one and the same time ? If the Communion of the body and bloud of Christ , be a common vnion of Priest and people , and by the Apostles written Word Wee are all partakers of one Bread , and one Cup : how can Priuate Masse bee tearmed a Tradition Apostolicall , wherein the Priest receiues the Bread and Cup alone without the people ? If God himselfe forbid by his Morall Law , the worshipping of Images ; and the same Lawe stood in force with Christ and his Apostles ; how can that doctrine be made a poynt of Faith , and termed a Tradition Apostolicall , which on the contrary giues adoration to Images ? Lastly , if an Angel from heauen forbids the worshipping of Angels by a particular instance in himselfe : Worship not mee , for I am thy fellow seruant : How can it be reputed a Tradition Apostolicall , and an Article of Faith , Art. 8. that the Saints reigning with Christ , are to bee worshipped and prayed vnto ? These Papal Traditions vnwritten , are different , if not flatly opposite to the Word written ; and therefore I will say with Tertullian , who answered the heretiques in his dayes : Tert. praesc . advers. haeres . c. 32. Their very doctrine it selfe being compared with the Apostolike , by the diuersity and contrarietie thereof , will pronounce , that it had neither any Apostle for an Authour , nor any man Apostolique . Now if any Romanist shall take that poore exception , and say their Tenets are not flat contrary to the Scriptures ; let him take his answere from Saint Chrysostome : Non dixit si contraria annutiauerint , aut si totum Euangelium sub verterint , sed si vel paulum Euangelizauerint prarer Euangelium qd accepistis etiamsi quidvis labefactauerint . Anathema sint . Chrys. in Galat. c. 1 & Aug. in Ioh. Tra. 98 Saint Paul teacheth not ( saith hee ) if any man preach contrary to the Gospell , or ouerthrow the whole Gospell ; but if they preach any little thing besides the Gospell hee hath receiued , if hee ouerthrow any thing , whatsoeuer it be , let him be accursed . I say therefore , if this or the like vnwritten Traditions bee found praeterquàm , or contraquàm , either besides or contrary to the Scriptures ( as certainly most of their Traditions are ) I say , it is impossible to reconcile them for Apostolike Traditions , and consequently more absurd to equall them with the Scriptures , and make them a partiall rule of faith : for Although ( saith Tertullian , Tertul. de praesc● . c. 26. ) the Apostles did deliuer some things vnto their domesticall friends ( as I may call them ) yet wee must not beleeue , that they deliuered any such things as should bring in another rule of Faith , different and repugnant to that , which they generally propounded in publique , as though they had preached one Lord in the Church , another in their lodging .

To leaue therefore a certainty for an vncertaintie , to forsake the written Word , which is the safest and surest rule of beliefe ; for vnwritten Traditions which haue neither Antiquitie for their leader , nor Vniuersality for their assurance , nor Succession for their euidence ; this I say , is Via dubia , a doubtfull and vncertaine way , this is Via Deuia , a wandring and By-way .

SECT. IX . The Scriptures are a certaine , safe , and euident direction to the right way of Saluation ; and consequently , to ground Faith vpon vnwritten Traditions , is an obscure , vncertaine , and dangerous By-way .

I Confesse it for a trueth , that in the first ages of the world , the Ancients had the knowledge of God without writing , and their memories , by reason of their long liues , were Registers , instead of Bookes : but afterwards , when God had taken the posteritie of Iacob to bee his peculiar people , the liues of men were shortned ; and therefore hee gaue them their lawes in writing , which writing was so true and perfect , Non desunt aliqui Catholicorum qui negant nullum fuisse Traditionem non scriptam apud Iudaeos Bell. de verbo Dei non scrip . l. 4. c. 8 that some Romanists confesse , the Iewes had nothing pertaining to the knowledge and seruice of God , that was not written . And as in the creation of the world , before the Sun was made , the light was sustained and spread abroad by the incomprehensible power of God ; yet after the Sun was created , God conueied the whole light of the world into the body of the Sun : so that though the Moone and Starres should giue light , yet they should shine with no other light , but what they receiued from the Sunne ; Euen so in the constituti-of the Church , howsoeuer God at first preserued and continued the knowledge of his truth , by immediate reuelation from himselfe to some chosen men , by whose ministerie hee would haue the same communicated to the rest , yet when hee gaue his word in writing , he conueyed into the bodie of the Scriptures , the whole light of his Church , so that albeit there should be Pastors & Teachers therin , to shine as starres , to giue light to others , yet they should giue no other light , but what by the beames of the written Law was cast vpon them . And that wee might haue good warranty for the written Word , God himselfe shewed the first way by his owne example , who with his owne finger wrote the Decalogue in tables of stone ; and ( saith Moses ) The Tables was the worke of God , Exod. 32.16 and the writing was the writing of God vpon the Tables . And as God was the first Author of writing in the old Law : so our Sauiour Christ , God and Man , taught the same lesson by his owne example and direction in the New : For when the Disciples wrote ( saith Austen ) what Christ shewed and said vnto them , Cum illi scripserunt , qua ille ostendit et dixit , nequaquam dicendum est , quod ipse non scripserit , &c. Aug. de consens Euangel. lib. 1. c. 35. it is not to be said that he did not write , because the members wrought that which they learned by the inditing of the Head . For whatsoeuer he would haue vs to reade of the things which he did and said , he gaue in charge to them , as his hands to write the same . And thus one and the same Spirit , that prescribed the old Law to Moses , gaue also expresse charge to the Evangelist Saint Iohn : Scribe , Reuel. 1.11.19 . write these things . And lastly , the reason of this writing , Saint Luke renders to Theophilus , Luke 1.4 . That thou mightst know the certaintie of those things wherein thou hast beene instructed . Now as things written are of longer continuance , and better assurance , whereby we haue the certaintie of our faith and doctrine : so likewise by that certainty we inioy the more safetie : and for that cause the Apostle Saint Paul tells the Philippians , that which hee deliuered by word of mouth being present : Phil. 3.1 . To write the same things ( saith he ) to me it is not grieuous , but for you it is safe . And this may be a good comfort for all beleeuing Protestants , that wee haue these two benefits of the written Word , ( by the doctrine of two Apostles ) Certaintie and Saftie .

Scriptura Regula credendi certissima tutissimaque est . Bell. de verbo Dei . lib. 1. cap. 2 Euseb. li. 2. cap. 14. This doctrine was rightly obserued , and earnestly pursued by the true beleeuers in the Primitiue Church , in so much , as it is obserued by Eusebius , that the faithfull who had heard the preaching of Saint Peter , not thinking that sufficient , nor contented with the doctrine of that diuine preaching vnwritten , most earnestly intreated Marke , that hee would leaue them in writing , the Commentaries ( or records ) of the doctrine which they had deliuered vnto them br word ; and ceased not till they had perswaded him thereto . Now it is reported ( saith hee ) when the Apostle vnderstood this to haue beene done by the reuelation of the holy Ghost , he ioyed much in the desire of those men , & by his authority warranted this Gospel in writing to the reading of the Church . Here was a memorable example , both for the Certaintie , and Safetie of the Christian Faith ; the faithfull heare the Word of God , yet fearing the vncertaintie of that which might bee deliuered vpon report , from hand to hand , they intreat Marke the Scholler and follower of Peter , that hee would commit the same to writing : this was performed accordingly , and Saint Peter ioyed in the performance of it ; and withall testified by his approbation , that their good motion proceeded from the Holy Ghost .

In like manner you shall obserue , as the Apostle St. Paul wrote those things which he deliuerd by word of mouth to the Philippians : so likewise hee deliuers the same things to the Corinthians , 1. Cor. 15.3 . which hee receiued according to the Scriptures . And from hence wil arise a third benefit , ( which is the grand point in question ) The Scriptures are alone sufficient without the helpe of Traditions : for that which Saint Paul hath testified of the Church at Corinth and Philippi , the same Nicephorus expresseth more particularly in these words : Niceph. Eccles. Hist. lib. 2. ca. 34. What Saint Paul being present , taught by word of mouth amongst the Corinthians , Ephesians , Galathians , Colossians , Philippians , Thessalonians , Iewes , Romans , and many other persons , whereunto the holy Ghost sent him , and whom hee begate in the faith of Christ , the same things in his absence bee compendiously reuoketh into their memory by his Epistles written vnto them . If therefore St. Paul set downe in his Epistles all that doctrine which hee deliuered by word of mouth to those seuerall Churches , & withall taught that doctrine which he receiued according to the Scriptures , it will follow of necessitie , that all things necessary to saluation , are contained in the Scriptures : for hee witnessed of himselfe : I haue not shunned to declare ( all ) the Councell of God . Acts 20.27 .

Let vs appeale to him , touching the sufficiencie of the Scriptures : First , hee exhorts Timothy , 2. Tim. 3.14 to continue in those things which hee had learned , and had been assured of : neither doth he tell him , hee was assured of Traditions , but plainly expresseth in that place his meaning of the Holy Scriptures ; and that it might appeare the Scriptures were not denyed by the Apostles to children and ignorant persons , ( as it is now vsed in the Church of Rome ) hee testifieth in his behalfe , that from a child hee had knowen the holy Scriptures : Verse 15. and that it might yet further appeare the Scriptures were sufficient for his sauing knowledge , without the helpe of Traditions , he protesteth to him , Ibidem . that they were able to make him wise vnto saluation . And lastly , lest it might bee thought a particular instruction to Timothie alone , and not to the rest of the faithfull , he proclaimes the written Word as a generall rule , and conclusion for all beleeuers : Vers. 16.17 . All Scripture is giuen by inspiration of God , and is profitable for doctrine , for reproofe , for correction , for instruction in righteousnesse , that the man of God may be perfect , throughly furnished to all good workes . So that , if you regard the authoritie of the written word , it came from God by inspiration ; if the vse of it , it teacheth , correcteth , improueth ; if the end and perfection of it , that the man of God might bee throughly furnished to euery good work . Now whatsoeuer is so profitable vnto all these ends , to make a man wise vnto saluation ; must needs bee sufficient of it selfe , and the rather , because there is nothing can bee wished for , either to soundnesse and sinceritie of Faith , or to integritie and godlinesse of life , that is , to mans perfection , & the way of saluation , which , the Scripture giuen by inspiration of God doeth not teach the faithfull seruants of Christ : nay more , if that which is written , bee not sufficient by the beliefe whereof we may attaine to eternall life ; without doubt , Saint Iohn , the beloued Disciple of Christ would neuer haue told vs : Iohn 20 31. These things are written , that wee may beleeue , and beleeuing we may haue eternall life .

I proceed to the examination of the ancient Fathers , that out of the mouth of two or three witnesses , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Athan. orat cont. Gen. in init . Sufficiebat quidem credentibus Dei sermo , qui in aures nostras Euangelistae testimonie-trāsfusus est ? quid enim in eodem Sacramento salutis humanae non continetur ? aut quid fit qd reliquum est , aut obseurum ? Plena sunt omnia vt à pleno et perfecto facta . Hil. de Trin. l. 2 Tert. contr. Hermo . c. 22 that written Word may be established .

Athanasius ] the holy Father tells vs : The holy Scriptures giuen by inspiration of God , are of themselues sufficient to the discouery of the truth . And as concerning the fulnesse of all truth , which is reuealed in the Scriptures . Saint Hillary assures vs , that in his dayes The word of God did suffice the beleeuers ; yea , ( saith he ) what is there concerning mans saluation , that is not conteined in the Word of the Evangelist ? What doth it want ? What is there obscure in it ? All things there are full and perfect . And Tertullian himselfe professeth , that hee honoureth the fulnes of the Scriptures , and denounceth a woe to Hermogenes the heretike , if hee take ought from those things which are written , or addeth to them . And Saint Cyrill more expressely , Non omnia qua Dominus fecit conscript● sunt sed qua scribentes sufficere puturunt tam ad mores quam ad dogmata , vt rectâ fide et operibus et virtute rutilantes ad regnum coelorum perveniamus . Cyr. in Ioh. li. 12 c. 68. In iis quae apertè in Scripturâ posita sunt , inueniuntur illa omnia quae cōueninient fidem moresque viuendi . Aug. de doct. Christ . lib. 2. cap. 9. All things ( saith he ) which Christ did , are not written , but those things are written , which the Writers thought sufficient , as well touching conuersation , as Doctrine , that shining with right faith , and vertuous workes , wee may attaine to the Kingdome of Heauen . And Saint Austen giues his consent with the rest of the holy and ancient Fathers : that In those things which are layd downe plainely in the Scriptures , all those things are found which appertaine to Faith , and direction of life . And thus by the testimonies of the blessed Apostles , and the consent of holy Fathers , we haue certaintie , we haue safetie , wee haue assurance , wee haue all sufficiencie in the Scriptures .

Surely the ancient Fathers did little dreame , that the precious stones and timber , on which the Church of Rome was first built , should bee repayred in her decaying age , with strawe and stubble of vnwritten doctrines , and vnknowne Traditions . Saint Cyprian , that blessed Martyr , was so farre from allowing Ecclesiasticall Traditions for a poynt of Faith , that hee makes this Quaere : Whence is this Tradition ? Vnde ista Traditio ? vtrumne de Dominica , &c ea enim facienda esse qua scripta sunt Deus testatur . Cypr Epist. 74. ad Pomp . is it deriued from the Lords authoritie , or from the precepts of the Apostles ? for God willeth vs to doe those things which are written . But this quaere is so distasted by Bellarmine , that to this short demand , hee returnes this sharpe answere : Respond●o Cyprianum haec scripsisse eum errorem suum tuer● veilet & ideò si more errantium tunc ratiocinaretur &c. B●● 〈◊〉 vet Dei li 4. ca. 11. Cyprian spake this when hee thought to defend his owne errour , and therefore it is no maruell , if hee erred in so reasoning : yet wee may see what time and errours haue brought to passe , those authorities of Scripture which the heretiques pretended for their vnwritten Traditions in the ancient Church , are the very same which the Romanists at this day assume in behalfe of their Traditions . Irenaeus tels vs , that in his time the heretiques complained , Iren. l. 3. c. 2 that they who were ignorant of Traditions , could not find the trueth in the Scriptures , for the truth was not deliuered by writing , but by word of mouth . And for proofe of their assertion , they cite the words of Saint Paul . We speake wisedome amongst them that be perfect . 1. Cor. 2. Bellarmine alledgeth in this very Text , Bell. de ver. Dei . l. 4. c. 8. to proue , that many mysteries require silence , that it is vnmeet they should be explained by the Scriptures , and therefore are onely learned by Traditions . Tertullian tells vs , that the heretiques confessed indeed , Tertul. de praescip . advers. haeres . cap. 25. that the Apostles were ignorant of nothing , — but they say the Apostles reuealed not all things vnto all men . And for proofe , they cite the Word written : O Timothy , keepe that which is committed to thy trust . In like manner Saint Austen tels vs , that All foolish heretiques doe seeke to colour their deuices by the pretext of this Gospell ; Aug. in Ioh. Tract . 97. & 96. I haue yet many things to say vnto you , but ye cannot beare them now . But ( saith hee ) seeing Christ himselfe hath been silent of those things , who of vs can say they are these and these ? or if hee dare say it , how doth hee prooue it ? These and the like places are cited by Bellarmine , and the Romanists , Bell de vervo Dei . li. 4. cap. 5. for the honour and authoritie of their vnwritten Traditions : nay more , they are vrged with such eagernesse in defence of their doctrine , that some of them publikely professed . Si Paulus ille Tharsensis , &c. Fauour . Antiq. pag. 275 If that same Paul of Tharsus , the chiefe instrument of diuine Philosophie , should condemne any Traditions of the Catholike ( Roman ) Church , I would confidently prescribe him ; abandon him , pronounce Anathema , with direfull execrations against this Saul .

Waltram Bishop of Naumburg , a principall member of the Romane Church , and conuersant amongst the Monks of former ages , giues the reason which occasioned the Romanists of these later times to stand vpon iustification of their Traditions . About the time the Deuill was let loose , ( that is to say , a thousand yeeres after Christ ) certaine Monkes ( saith he ) for the vpholding of Pope Hildebrands faction , desired other doctrines , Alienas doctrinas appetunt & magisteria humana institutionis inducunt . Lib. de vnit . Eccles. p. 233. and brought in masteries of humane Institution : and to preuent the knowledge of the truth , they permitted not yong men in their Monasteries , to studie the sauing knowledge ( of the Scriptures , ) to the end , Vt inde ingenium nutriatur siliquis daemoniorum qua sunt consuetudines humanarum Traditionum Ibid. p. 228. that their rude wit might bee nourished with the huskes of deuils , which are the customs of humane Traditions , that being accustomed to such filth , they might not taste how sweet the Lord was . This learned Author giues vs to vnderstand , that the vnwritten doctrines in the Roman Church , were but filth and huskes of Deuils , which without doubt the heretiques of former ages had scattered and left behind them . And thus the Priests and Fryars haue receiued the doctrine of Traditions from the Monks , the Monkes from the heretikes , and both ioyntly sympathize with the heretike Eutyches in the generall Councell of Chalcedon , and make one and the same generall acclamation . Concil. Cha. Act. 1 Thus I haue receiued of my forefathers , thus I haue beleeued , in this faith I was baptized and signed , in the same haue I liued till this day , and in the same I wish to die .

I speake not this to decline the authoritie of Apostolique Traditions : for I know well , the same Apostle , who tels , the Scriptures are able to make vs wise vnto saluation , giues also this warning to the Church of Thessalonica : stand fast , 2. Thess. 2.15 . and hold the Traditions which yee haue been taught , whether by word or our Epistle . Here the Apostle calls his owne written Epistle a Tradition ; and for ought can appeare , that which hee taught by word of mouth , was but the word written ; ( for a man may teach one and the same doctrine diuers waies ) but what Protestant , I pray , did euer refuse to hold the traditions which Saint Paul and the rest of the Apostles taught by word of mouth ? Wee generally confesse , that they were of equall authoritie with the Word written ; but who can tell vs what Traditions those were , if they were not written ? We may grant without preiudice to our cause , that Saint Paul deliuered more to the Thessalonians by word of mouth then was conteined in that Epistle ( although the words alleadged , inforce no such thing , ) for wee take not vpon vs to maintaine that the first Epistle to the Thessalonians contained all the doctrine to saluation ; but doth it therefore follow , that he deliuered more vnto them then was contained in the whole Scriptures ?

When Paul came to Thessalonica , three Sabbath dayes ( saith the Text ) hee reasoned with them out of the Scriptures : He taught them , Acts 17.2 . that it behooued Christ to suffer , and rise againe from the dead , and that Iesus was Christ : and after that , Acts 26.22 . hee witnesseth both to small and great , saying none other things then those which the Prophets and Moses did say should come . Therfore whatsoeuer hee deliuered to the Thessalonians , although it be not found in his written Epistle , yet it must needs be contained in the holy Scriptures . Againe , if the Thessalonians had insisted onely vpon vnwritten Traditions , yet the Apostle would by no meanes approoue of it : for hee professeth that the Iewes of Beraea , were more noble , then those of Thessalonica , and there he giues the reason for it : Acts 17.11 . In that they receiued the Word with all readinesse of mind , and searched the Scriptures daily , whether those things were so . And hence we haue an example of the vndoubted Traditions of the Apostles themselues , which were examined by the touchstone of the Scriptures : but no man can shew me that euer the Scriptures were examined by vnwritten Traditions .

We say therefore that all vnwritten Traditions which concerne the saluation of the beleeuer , are either immediately , or at least by sound inference , deriued from the Scriptures , and those also haue a manifest and perpetuall testimony of the Primitiue Church , and the vniforme consent of succeeding Christians in all ages . And whereas our adversaries charge vs , that we likewise holde doctrinall Traditions , which haue no foundation in the Scriptures , as namely the Canon of the Scriptures , the keeping of the Sabbath , the baptizing of Infants , and the perpetuall Virginitie of the blessed Virgin ; it is sufficiently apparant , that these things are also deriued from the Scriptures : for as wee deny not , that the Canon of the Scripture may bee tearmed a Tradition in a large sense ; yet wee say , euen that Tradition is deriued also from the testimony of the Apostle Saint Paul , yea and of Christ himselfe , who witnesseth , that whatsoeuer he spake , was written in the Law , in the Prophets , & the Psalmes , vnder which none of the Apocryphall Books are contained . Touching the Sabbath day , wee hold the obseruation of it to bee perpetuall , Acts 20.7 . 1. Cor. 16.2 . Reue. 1.10 . and vnchangeable , because we find it noted in the Scriptures . Touching baptisme of Infants , Bellarmine himselfe prooues it ; first from the proportion betweene Baptisme and Circumcision : secondly , from two places of Scripture . Iohn . 3.5 . Math. 19.14 Lastly , concerning the perpetuall Virginitie of Marie , although for the honour and sanctitie of that blessed Virgin wee beleeue it , Index Biblicus in Regiis Biblus vocabulo ( Maria ) multis scripturae locis significari perpetuam virginitatem Maria ostendit . yet this doctrine is not de necessitate , but de pietate fidei ; it is more for pious credulitie , then for necessitie ; and yet if we require Scripture for it , the Fathers proue it out of the 44 of Ezech. 2. as Hierome sheweth in his Commentaries vpon that place .

Now if any man list to be contentious , and demand of vs , where it is written that the Sonne of God is of the same substance with the Father ? Where is it written , that Christ is God and man , subsisting in one person ? Where is it written , that the holy Ghost proceedeth from the Sonne as well as from the Father ? or where is the word Trinitie to bee found written in the whole body of the Scripture ? If any man shall deny the truth of these things , because they are not plainly in the same words deliuered in the Scriptures , what can his question argue lesse then a plaine cauilling , and shifting of a knowne truth ; for as Athanasius in the like case answered the Arrians , touching the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( of the substance with the Father . Athan. Ep. quod decreta Synodi Nicaenae congruis verbis sunt exposita . ) Albeit the word bee not found in the Scriptures , yet it hath the same meaning that the Scriptures intend , and import the same with them whose eares are intirely affected towards Religion . And in like manner Saint Austen made the like answere : Quia etsi fortassè nomen ipsum non inueniret , res tamen ipsa inveniretur ; quid est enim contentiosius , quá vbi de re constat certare de nomine . Aug. Epist. 174. Albeit the word perhaps be not found there , yet the thing it selfe is found ; and what more friuolous quarrell is it , then to contend about the word , when there is a certaintie of the thing ? I will not require of our aduersaries to shew mee in the Scriptures , the word of Transubstantiation , of Masse , of Supremacie , and the like , because they receiue them as Traditions which are not conteined in the Scriptures : but on the other side , if any Romanist will deny , that the Articles of the Apostles Creed are not contained in the Scriptures , and yet will shew me in expresse words , I beleeue in God the Father Almightie , maker of heauen and earth : or that , the holy Catholike Church and Communion of Saints , are the expresse wordes contained in the Scriptures , I will subscribe to the Articles of the newe Romane Creed , and allow all Papall Traditions for Apostolical . For we doe not say that nothing is to bee beleeued de fide , but what is written in the Scriptures in expresse termes , but wee professe it must be directly , or by necessary consequence deduced from the Scriptures . It was the answere of Epiphanius to the disciples of Arius in the Primitiue Church . Wee all of vs doe confesse the Father to be vnbegotten , Epiphan. haeres. 69. nu. 71. & increate ; and it is surely an admirable saying , but shew mee if you can , where this saying is written : for neither doeth the Law of Moses , nor the Prophets , nor yet the Apostles make any mention thereof . If then we do piously acknowledge this saying , though it were not written any where ; Idem . haeres. 75. who can find fault with vs , though the word Coessentiall , or Consubstantiall be not written . As therefore we confesse the words , Vnbegotten , Increate , Consubstantiall , the word Trinitie , and the like , are not found in Scriptures : so I thinke no Romanists will or can deny , but that all those words are implyed in the Scripture , or by necessary inference deduced from them .

To conclude therefore this second poynt , and first Article of the Romane Creed , since Papall Traditions haue no foundation in the Scripture , nor are contained in any Apostolike author ( by our aduersaries confession ) since they want a continued succession from the Apostles time , with vniuersalitie of Churches , & consent of Fathers , since they are not resolued of a certaine and definite number of doctrinall Traditions , ( which ought to be resolued in poynts of Faith . ) Lastly , since the Scriptures by the testimonies of both sides , is the safest and furest rule for all beleeuers : and since many Papall Traditions are different , if not contrary to the Scriptures . To follow vnknowne , and vnwritten doctrines , for knowne and written verities , is Via dubia , a doubtfull and vncertaine way ; it is Via deuia , a wandring and By-way .

I proceed in the next place to the examination of the ancient Fathers , whereby it shall appeare , the Romish faith and doctrine , as it wants Antiquitie and Vniuersalitie of Churches , so likewise it is vtterly destitute of the consent of ancient Fathers .

SECT. X. Our Aduersaries make great boast of the testimonies of the ancient Fathers in generall , yet when they come to sifting particular poynts , either by secret evasion they decline them , or openly reiect them .

Cant. 1.7 . and 6.1 . TEll mee then , O thou whom my soule loueth , where thou feedest , whither is thy beloued turned side , that wee may seeke him with thee ? Shall wee seeke him in the Fathers ? Oh ( saith Campian ) If wee once name the Fathers , Camp. Rat. 5. the field is fought , the wager is won on our side , for they are all ours . Yea , ( saith Bristow ) In most matters of Controuersie they are so plain on our side , Brist . Mot. 14. that it cannot with any colour bee denied , or called in question . Yea Duraeus the Iesuit claimes a peculiar interest in the behalfe of the Roman Church : Nos Patrum veri filii sumus . Dur. coutr . Whitak p. 125. & 140. Wee onely are the true sonnes of the Fathers , wee doe not cite them by the halues , sometimes allowing one part of their doctrine , sometimes reiecting another , but we embrace them all . And for confirmation of this assertion , the Romanists in their Apologie , or Petition of Lay Catholikes , make this generall acclamation : Apolog. or Pet. of Lay Cath. 1604. cap. 4. For one place of a Father , sometimes ill cited , sometimes falsified , sometimes mutilated , and sometimes wholly corrupted , ( by Protestants ) we can produce a thousand , not by patches and mammockes , as they doe , but whole pages , whole chapters , whole bookes , and the vniforme consent of all the ancient Fathers , and Catholique Church .

Thus the wicked Iewes claimed Abraham for their Father ; and thus the frantike Grecian claimed all the ships in Athens to bee his , Thrasilaus . when the poore man had least interest in them . If Campian and his fellow Iesuites had been liuing in the dayes of the ancient Fathers , surely they had been branded with the markes of heretikes for their false alarums : for Carosus the Eutychian heretike , although his claime reach not to all the Fathers , Ego secundum expositionem trecentum octodecem Patrum , sic credo &c. Concil. Chalc. Act. 4 p. 877. yet ( saith he ) according to the Exposition of three hundred and eighteene Fathers , so I beleeue , and in this faith was I baptized ; what should ye say more to mee , I cannot tell . And Dioscorus the heretike , much like the Iesuit , makes an open outcry in the Councell of Chalcedon : Ego cum Patribus eiicior , ego defendo Patrum dogmata , ego horum habeo testimonia non simpliciter aut transitoriè , sed in ipsorum libris expressum . Concil. Chalc. Act. 1. I haue the testimonies of the holy Fathers , Athanasius , Gregorie , Cyril , I varie not from them in any poynt , I am throwne foorth and banished with the Fathers , I defend the Fathers doctrine , I haue their iudgement vttered , not by chance , or vnaduisedly , but remaining expressed in their books . Thus Paynims & heretikes , Iewes and Iesuits claime Antiquitie and Vniuersalitie in Traditions and Fathers : yea , the heretikes did glory and vaunt of the Fathers in the two famous Councels of Nice and Chalcedon , in the very presence of the Fathers themselues ; yea Pelagius the heretike , when he disagreed from the doctrine of the Fathers , ( like a true Romanist , thought to aduance his owne heresie , by magnifying the Faith of Ambrose an ancient Father : Blessed St. Ambrose ( saith he ) that Bishop , Pelag. lib. 3. de lib. Arbitrio . q. in whose bookes the Roman faith especially appeareth , who like a beautifull flower shined amongst the Latine Writers , whose faith and most pure understanding of the scriptures , the enemy himselfe dares not reprehend . This is the very practise of the Romane church in these daies . They glory in the name of the Fathers , as if they were the true children , & only heires of their doctrine , when as in truth their chiefest points of faith were scarse known , much lesse beleeued de fide , in their dayes . Neither do I conceiue that the Romanists doe thus vaunt of the Fathers , because they are fauorable to their cause , but because they knowe the common people can learne nothing of the Fathers , but what they heare and vnderstand from the report of their owne Priests .

Looke vpon the practise of the greatest champions in the Roman church : doth not Andradius , Card. Bellarmine , and Card. Caietan ( contrary to the Article of the Roman Creed ) decline the Exposition of the ancient Fathers ? Doth not Cardinall Baronius professe that the Church of Rome doth not alwayes follow the consent of Fathers ? Doth not their owne Lyra witnes , that the sayings of the holy Fathers are not of so great authoritie , Nam dicta Sanctorum Patrum non sunt tantae authoritatis , quin liceat contrarium tenere in t is quae per Scripturas non determinantur Lyra. in Math. 1. but that it is lawfull to hold the contrary to them , in those things which are not determined by the Scriptures ? Doeth not their Bishop Canus acknowledge , that the ancient Fathers sometimes erre , and against the ordinary course of Nature bring forth a monster ? Canus loc. Theol lib. 7 c. 3 n. 7. Nay more , doe not their own Diuines at Doway make this publike declaration : Cum igitur in Catholicis veteribus aliis plurimos feramus errores , & extenuemus , excusemus , excogitato commento persaepe negemus , & commodum iis sensum affingamus , cum opponuntur in disputationibus aut in confictionibus cum aduersariis . Ind. Expur . Belgi● . p. 5. Edit. Antw. An 1. 1571. We beare with many errours in the old Catholike Writers , wee extenuate them , wee excuse them , and by inuenting some deuised shift , we oftentimes deny them , and faine some commodious sense for them , when they are obiected in disputations , or conflicts with our aduersaries ? If therefore the best learned Romanists , sometimes excuse them , somtimes decline them , sometimes condemne them , shall we think the Fathers are all theirs ? I appeale to their owne confessions . First , touching the words of Christ . Thou art Peter , and vpon this Rocke I will build my Church . Maldonat the Iesuite makes this confession . The meaning of these words ( viz. Mald. in Math. 16.19 . p. 352. ) That the Rocke is Christ ) seemes not to mee to bee the true meaning , which all the Fathers thinke to be so , whom euer I remember to haue read , Hillary excepted . In like maner touching the words ; Whatsoeuer thou loosest on earth , shall be loosed in Heauen , &c. he makes this publike profession ; I will not interpret , Idem . Ibid. that this which is heere spoken to Peter , is spoken also in the same sense to the other Apostles , although I see all Interpreters to be of that mind , Communis sententia Theologorum admittit simplicitèr meritum de condigno , quae sententia verissima est . Bell. de Iustif . l. 5. c. 16 Origen onely excepted . Will you haue instances without exception ? It is the common sentence of all Diuines ( sayeth Bellarmine ) simply to admit merit of condignitie , which sentence is most true . Yet their owne Fryar Walden protested confidently , Sicut omnes sancti priores vsque ad recentes Catholicos & communis scripsit Ecclesia . Wal. Tom. 3 de Sacram. tit. 1. cap. 7. that he was the sounder Diuine , and more faithfull Catholike , who doth simply denie such merit , — as all the former Saints , that is , ( all the ancient Fathers ) and the vniuersall Church ( vntil the late Schoolemen ) haue written . Againe , it is the generall vote of the later Romanists , that the words ( This is my body ) are the very formall and efficient cause of Transubstantiation : yet their owne Archb. of Caesarea witnesseth , Christoph . li. 1. pa. 115. that all the orthodox Fathers both Greek and Latin , teach that Consecration is made by Christs prayer and benediction , and not by those words , This is my body . Lastly , it is the generall Tenet of the Roman Church at this day , that the blessed Virgin was conceiued without original sinne : in so much as Bellarmine professeth , Inter Catholices non sunt numerandi . Bell. de Amissa gra . l. 4. c. 15 they are not to be numbred amongst Catholikes that thinke the contrary : and yet their owne Bishop Canus witnesseth with vs , that Sansti omnes , Sancti omnes vno ore asseuerarūt beatam virginem in peccato originali conceptam fuisse . Canus loc. Theol lib. 7 c. 1 n. 1. n. 3. All the holy Fathers , ( vno ore ) with one consent affirme , the blessed virgin to haue been conceiued in originall sinne . The Fathers then , by their good leaue , are not all theirs ; & in some capital points , by their own confessions they are none of theirs , nay , they are reputed no good Catholiques by their own Tenets that teach not contrary to the Vniforme consent of Fathers . I proceed to the examinanation of more witnesses in the fundamentall poynts of their Roman faith . Touching the Communion in one kind , Patres & Primitiua Ecclesia populum à Communione calicis non prohibebant nos arcemus . Aene. Syl. Epist. 130. it is the confession of Aeneas Syluius : The Fathers in the Primitiue Church did not forbid the people to drinke of the Cup , but wee driue them from it .

Touching the doctrine of Transubstantiation , it is the confession of Card. Cusanus : Certaine of the ancient Fathers are found of this mind , Cusan . exercit . lib. 6. that the bread in the Sacrament is not transubstantiated , nor changed in nature .

Touching Priuate Masse , it is the confession of Cardinall Bellarmine : Bell. de Missa . lib. 2. c. 9. There is no expresse testimony amongst the ancient Fathers , but it may be gathered by coniectures .

Touching Prayer & Seruice in an vnknown tongue , it is the confession of Cassander : Cassand . Liturg. cap. 28. The Canonicall Prayers , and especially the words of Consecration , the ancient Fathers did so read it , that all the people might vnderstand , and say Amen .

Touching Adoration of Images , it is the confession of Massonus , a learned Papist : E Bibliothecâ Papirii Massoni ●●eius libellis de picturis et imaginibus . There is no example in Scriptures or Fathers , for Adoration of Images : they ought to bee taken for ornament to please the sight , not to instruct the people .

Touching Indulgences , and Pardons , it is the confession of Cardinall Caietan : There is no authoritie of Scriptures or Fathers , Caiet . opusc. 16. c. 1. Greeke or Latine that bring them to our knowledge .

Touching Purgatory , it is the confession of Fisher Bishop of Rochester : Roff Art. 18. contra Lutherum . Of Purgatory there is very little or no mention amongst the ancient Fathers .

Touching the number of seuen Sacraments , it is Bellarmines confession : Bell. de effect . Sacrament . lib. 2. cap. 24. The Protestants ought not to require of vs to shew the number of seuen Sacraments in Scriptures or Fathers .

Lastly , touching the Exposition of the Scriptures , Cardinall Baronius makes this ingenious acknowledgment : Baron . Annal. ad An. 34. nu. mar. 213. Although the holy Fathers for their great learning bee rightly termed the Doctors of the Church : yet the Catholike Romane Church doeth not follow them alwayes , and in all things , in expounding of the Scriptures .

These men therefore , which so much magnifie the Antiquitie of their Church , and doctrine of the ancient Fathers , vpon examination and triall of their cause , plainly intimate vnto vs , that the most substantiall poynts , and chiefest articles of the Roman Faith , were altogether vnknowne , or at leastwise did want the vniforme consent of Fathers : And that you may yet further know , notwithstanding they seemingly magnifie the Fathers amongst the common people ; yet there is scarce any ancient Father of note , but either they cite him by the halues , or condemne him as erronious , or reiect him for a counterfet at their pleasure . Nay more , there is scarce any poynt of the Roman Faith , which is not ratified and confirmed by our aduersaries from the authorities of some pretended ancient Father ; the which authorities vpon other occasions are decreed by their owne fellow Romanist for vpstart and counterfet opinions : as for instance .

Linus the pretended successor of St. Peter , is cited by Coccius for proofe of Purgatory : Cocc . tom. 1 l. 5. de sanct. art. 9. Vpon an other occasion his fellow Bellarmine makes answer : Bell. de Pont. lib. 2. c. 9. The history of Linus is truely counterfet , and therefore of no authority at all .

Pig . Hier. lib. 6. c. 6. Anacletus Epistles are cited by Pigghius and Stapleton for proofe of the Supremacie : Cusan . Concord . Cath. li. 2. c. 34. their fellow Cardinall Cusanus pronounceth them to be a matter of forgerie .

Primasius vpon the Hebrewes , is cited by Bellarmine for the Carnall presence , Bell. li. 2. de Euch. c 31. and the Sacrifice of the Masse : his fellow Salmeron makes answer : Salm. lib. 1. de Miss. c. 6. Primasius neuer wrote them , but Haymo a late Bishop in Germany .

Rhem. in Rom. 3.20 . St. Hierom vpon the Epistles is cited by the Rhemists for Iustification by workes : Their associate Bellarmine elsewhere declareth : That this booke is a shamelesse counterfet , Bell. li. 4. de verbo Dei cap. 5. and hath for his Author , rather the heretique Pelagius , then such an holy Father .

St. Austen de Ecclesiae dogmatibus , Rhem. in 1. Cor. 11.28 . is cited by the Rhemists for Auricular confession : Alph. haeres. 10. tit . Bapt. Alphonsus à Castro denies the Tract to bee Austens , and condemnes it for a craftie counterfet .

Athanasius Sermon , Bell li. 3. de Sanct. c. 16. De Sanctissimâ Deiparâ , is cited by Bellarmine for Inuocation of Saints : Baron . tom. 1. ad 48. num. 19. his fellow Baronius professeth that the Sermon is a meere counterfet .

Anselme in his Commentaries , Bellar. de Purg lib. 1. cap. 6. Lib. 2. de Euch. c. 36. is cited by Bellarmine for Purgatory , for the Reall presence , for the blessed Virgines immaculate Conception , for Freewill : yet his fellow Posseuine professeth , Lib. 4. de amissa . grat . cap. 15. Lib. 5. de grat . & lib. arbit . c. 26. Posseu . Appar . verbo Herucus . that one Herueus Natalis , liuing about 250 yeeres since , is the writer of those Commentaries falsely ascribed to Anselme . And thus the Romanists resemble bad debters , who would satisfie their creditors , some with light gold , some with crackt , some with soldered , some with counterfet ; protesting , that if they be not all English Angels , yet they bee Flemish : at least they are stampt with the image of an Angel . But that which is most proper for euery mans obseruation ( especially for those that study the Controuersies of these times ) let them peruse the workes of their greatest Champion Cardinal Bellarmine , and they shall find , as in euery point of Controuersie the Fathers are cited plentifully by him , in behalfe of the Romane faith : so likewise vpon other occasions , when the same Fathers in the same Tractates are produced against them in our behalfe , he reiects the same Fathers and their authorities as counterfet , and accounts them rather as children , then ancient Fathers . As for example .

Dionysius the Areopagite is cited by Bellarmine for Inuocation of Saints , for Pugatory , Bell. lib. 1. de Sanct. cap. 19. Idem l. 1. de Purg. c. 6. Idem lib. 2. de Monach. cap. 5. Idem de confirm . l. 2. c. 7. for Monasticall life : yet elsewhere he confesseth , it is vncertaine whether the booke bee St. Denys , whose name it beares .

Bel. de grat . & lib. arb. l. 5. c. 25. Idem lib. 2. de Pont. c. 2 Clemens Recognitions is cited by Bellarmine for Free-will : yet when they are alledged against the Popes Succession , shewing that Peter dyed not at Rome , hee disclaimeth them as Apocryphall bookes .

Bell. lib. 2. de Euch. ca. 2. initio . Idem de Euch. l. 4. c. 26. Resp. Ignatius a Greeke Father is cited by Bellarmine for Transubstantiation , but when hee is produced by vs for the Communion in both kinds , he answereth , that Ignatius Greeke writings are not much to be trusted to .

Bell. li. 3 de Euch. l ●0 . Lib. 2. de Miss. c. 2. Lib. 1. de Purg c. 6. Bell. li. 4. de Euch. c. 26. § Tertius locus . ( v ) Cyprian de Coena Domini is alleadged by Bellarmine for the Sacrifice of the Masse , for Purgatory , for Transubstantiation : but when it is produced by vs for the Cup to the Lay people , hee disclaimeth the Sermon to bee Cyprians .

Abdias his workes are cited by Bellarmine for Monasticall life : Bell. l. 2 de Mon. c. 27. yet elsewhere he confesseth that the learned of his owne Church hold the same for counterfet ; Ego certe nullum ab eo testimonium petii . Idem de bonis oper. l. 2 c. 24. and for my part ( saith hee ) Ego nullum , &c. I haue had no testimony from him .

Amphilochius his Vita St. Basilij is cited by Bellarmine , Bell. li. 4. de Euch c 24. to prooue the Eucharist was giuen to the sicke in one kinde : Haud dubio falsa vel . supposititia . Idem de Scrip. Eccle. de Amphil. Ann. 380. and yet in his Catalogue of Ecclesiasticall Authors , he pronounceth the same book to be false and counterfet .

Damasus Pontificall , is cited by Bellarmine for Images , Bell. li. 2. de Imag. c. 9. and to prooue , that Election of Bishops onely belongeth to the Pope : Idem lib. 1. de Cler. c. 8. Bellar de Scrip. Eccle. and yet in his Catalogue aforesaid , hee saith , It is known that Damasus was neuer the writer of that booke , but Anastasius onely the Master of the Popes Library .

Ann. 367. Bell. li. 4 de grat & lib. arb c. 14. Idem de Script Eccles an. 380 Obseru 3 Libri non videntur esse S. Greg. Nyss .

Lib. 2. de Imag. c. 28. Li. de scrip Eccles. ann. 290.

Gregorie Nyssen his eight Bookes De Philosophia , are cited by Bellarmine for Free-will : yet in his Catalogue aforesaid , he confesseth they seeme not to be the bookes of Gregory Nyssen .

Lactantius Verses are cited by Bellarmine for Adoration of the Crosse : and yet he confesseth elsewhere , that it is doubted whether Lactantius were the Author .

Bell. li 1. de ver. Dei . ca. 14. Nec librum illum esse Augustini vt erudit fatentur . Bell. de Mis. lib. 2. c. 12. ) Ad locum . Saint Austen is cited ad Orosium by Bellarmine , to prooue Ecclesiasticus Canonicall Scripture : but elsewhere when he is obiected in our behalfe in that Tract , hee answeres it is not Saint Austens worke , as learned men confesse .

Iustin Martyr , Bell lib de Bap c. 25. Idem lib. de Confir . c. 5. Idem lib. de Euch. c. 2. Idem lib. 1. de Sanct. 1. 4 § 3. his Questions are alleadged by Bellarmine for Vnction in baptisme , for the Sacrament of Confirmation , for Transubstantiation : but elsewhere hee declareth them to be the work of some new Authour , and not the workes of Iustin Martyr .

Origen in his Homilies on the Gospels , Lib. 2. de Euch. c. 8. lib 3. de paenit . ca 7. is cited by Bellarmine for the Reall presence , and his Homilies on the Psalmes he cites for Auricular confession : In lib. de Script Eccles. yet the one he disclaimeth as none of Origens , the other he freely confesseth , it is doubted of who is the Author .

Cassianus is cited by Bellarmine for an ancient Author , Bell de Iustif . l. 1. c. 13 for the poynt of Iustification , Idem de bon. oper. cap. 2. lib. 2. and set times of fasting : yet elsewhere hee acknowledgeth the booke for Apocryphall and counterfet , Bell li. 6. de lib. arb. ca. 4 § accedat . and condemned in a Roman Councell vnder Pope Gelasius .

Bell li. 2. de Pont. c. 14. Eusebius , his third Epistle is cited by Bellarmine for the Supremacie : yet he professeth elsewhere , Idem de Confirm . lib. 2. c. 7. it is not certaine who is the Author thereof .

Hee that shall reade these and many such like authorities of pretended Fathers in behalfe of the Roman Religion , might at first sight happily bee induced to beleeue , that all or most of the ancient Doctors of the Church belong to them , when as in truth our aduersaries vse them but as Merchants vse their Counters , sometimes they stand with them for pence , sometimes for pounds , as they bee next and readiest at hand to make vp their account .

Thus one while they muster vp their forces by multitudes of authorities , as if they would make that good by number , which they want in weight . Sometimes they condemne them as counterfet , sometimes they purge them , as if they were full of corruptions , & according to seuerall occasions they haue their seuerall deuices , to produce them , or auoyd them at their pleasure : Si conficta historia non est vllius authoritatis Bell. lib. 2. de Pont. cap. 9. whereas , if they bee counterfeit , ( as they are confessed to bee ) they are of no authoritie : if Catholique and Orthodoxe , they make nothing for the points in Controuersie , as shall bee presented in the next place .

SECT. XI . The most substantiall poynts of Roman Faith and Doctrine , ( as they are now taught and receiued in the Church of Rome ) were neuer taught by the Primitiue Church , nor receiued by the ancient Fathers .

NEither are these men content to challenge a right to all the Fathers , ( although they confesse they are not all orthodox and true Fathers ) but they likewise charge vs , that , Sebast . Flash . in profess . Cath. we make no more account of them , then wee doe of the Turkes Alcaron , or Aesops Fables . Nay ( saith Bristow ) it is well known to such as heare the Protestants Sermons , Bristow . Mot. 14. or bee in place to heare them , talke boldly and familiarly among themselues , are not afrayd to confesse plainely , that the Fathers are all Papists . A strange and senselesse fiction deuised by these men , when not onely our learned Diuines , but the vulgar people , are all eye-witnesses , that the Booke written by the Iewel of our age , is published in all the Churches of our kingdom , whose challenge for the principall points of our Religion is made good , and will euer remaine vnanswerable out of the Writings and Authorities of the ancient Fathers . But admit some Protestants were so ignorant or senselesse , as to say priuately , All the Fathers were Papists : what stupiditie then may we think it in the chiefe Pastors of the Romane Church , which by their publike writings , and open confession acknowledge the principall poynts of Controuersie ; yea , their chiefe Articles of Faith , were vnknowne to the ancient Fathers .

We confesse it for a truth , that the ancient Fathers , St. Austen , S. Ambrose , St. Hierome and the rest were learned men , they were Instruments of Grace , and Mercy : we read them , we reuerence them , we giue God thankes for them : but withall wee learne this lesson from them : Wee weigh not the writings of men , August ad Fortunat. Epist. 111. bee they neuer so worthy , and Catholique , as wee weigh the Canonicall Scriptures , but yeelding that reuerence that is due vnto them . Wee may mislike and refuse something in their writings , if we find they haue thought otherwise then the trueth may beare : and such ( saith Austen ) am I in the writings of others , and such I would wish others to be in mine . Saint Austen thought it no preiudice to the Romane Church , nor disparagement to his own learning , to haue his writings examined by the rule of Scripture . Nay more ( saith he ) that which in my bookes thou thinkest to bee vndoubtedly true , Quod certum non habebis nisi certum intellexeris noli firmè retinere . Aug in Proae . lib 3. de Trinit. vnlesse thou perceiue it to bee true indeed , hold it not resolutely : St. Ambrose was so farre from wishing Prince or people to rely vpon his doctrine , that by way of preuention hee writes to Gratian the Emperour : Nolo argumento eredas sancte Imperator & nostrae disputationi Scripturas interrogemus . &c. Ambros de Fide ad Grat l 1 c. 4 Beleeue not ( O Emperour ) our Arguments and our Disputations , let vs aske the Apostles , let vs aske the Prophets , let vs aske Christ . Now admit a doubtfull Recusant at this day repaire for instruction to a Romish Priest or Bishop , will he answer him with Austen , Examine my doctrine by the rule of Scripture , and if you find it not agreeable to that Word , hold it not resolutely ? or will he answer him with Ambrose , Heare not my arguments , beleeue not vs that are the professed Priests and Pastors of the Church ; but read the Scriptures , consult with the Oracles of God , let Christ the Head of the Church resolue the doubts and controuersies of Religion ? Surely nothing is more to bee wished for by vs , nothing is lesse to be hoped for from them .

True it is , that St. Hierome in the question betwixt him and St. Austen , ( whether St. Paul reprooued Peter colourably , or in earnest ) alleadgeth seuen Fathers against St. Austen ; and withall desires him , to giue him leaue to erre with seuen Fathers . But what answere maketh Austen ? He appeales to St. Paul , Ipse mihi pro his omnibus et suprà hos omnes Apostolus Paulus occurrit ad ipsum confugio , ad ipsum ab omnibus qui aliter sentiunt literarum tractaetoribus prouoco Aug. Ep. 19. and ( saith he ) Instead of all , and aboue all , I haue Paul the Apostle , to him doe I runne , to him I appeale from all Writers that think otherwise . Here wee see seuen principall members of the Church against the meaning of one Apostle , and yet all they were not able to remooue St. Austen from that one authoritie ; which was preualent against all ; and I thinke it cannot be denied , but that this Father went the right way to the Gospel . Againe , when hee was pressed by Cresconius a Gramarian , with a testimony out of Cyprian , hee returnes this answere , I am not bound to bee tyed to that Epistle , because I doe not account of Cyprians Epistles as of the Canonicall Scriptures , Ego Epistola huius authoritate non teneor , quia &c. Aug. contr. Cres . lib. 2. c. 32. but I examine them by the Canonicall Scriptures , and what I find in them agreeable to that word , I receiue it with commendations ; what I finde to disagree from it , with his good leaue , I leaue it .

This was the account the ancient Fathers made of their owne writings , and their fellow Bishops , euen at that time when the Church was most visible , and when the Fathers were in chiefest estimation in the Christian world .

I speake not these things , as if there were lesse hope to find the truth in the writings of the ancient Fathers , then in new and vpstart opinions of some priuate spirits . It is the voice of God and Nature : Aske thy father , Deut. 32.7 . and he will shew thee , thine ancients , and they shall tell thee : and herein we are obedient children , and according to our dutie , Leu. 19.23 . Wee rise vp before the hoarie head , and honour the person of the aged . We agree with the Fathers , wherein they agree with the Scriptures , and with themselues ; and if in some particular poynts wee dissent from some particular Fathers , yet it is in those things which want vniuersalitie and consent , or are doubtfully vttered , or are deliuered as priuate opinions , and not as Articles of Faith : wee follow the Anciens as Leaders , not as Masters : for their writings are no rules of faith , Scriptae Patrum non sunt regulae fidei , nec habent authoritatem obligandi . Bell. de Concil. author . lib. 2. c. 12. neither haue they authoritie to binde : This is Bellarmines confession , this is ours . And that the world may know our aduersaries haue no such cause ( as they pretend ) to bragge of the authorities of the Fathers , let any Protestant or Romanist , examine the substantiall poynts of Controuersie , as they are now published , Bulla Pij 4. and decreed by the Popes Bull , and Councell of Trent , let them I say , obserue the questions , as they are now stated with Anathemas , for Articles of faith , & compare them with the doctrines of the ancient Fathers , and they shall easily discerne , that our aduersaries oftentimes obtrude the Tenets of particular persons for the generall consent of Fathers , and produce doubtful opinions , to proue Articles of faith : for I dare confidently avow , that in all fundamentall poynts of difference , either they want Antiquitie to supply their first ages ; or Vniuersalitie , to make good the consent of Christian Churches : or vnitie of opinions , to proue their Trent Articles of beliefe . And for the better manifestation of this my assertion , I will giue you instance in the principall poynts of the Roman faith and doctrine , that by comparing the doctrine of the Fathers in the first place , with the Tenets of the Romanists in the later , it shall appeare , that the Northerne and Southerne Poles shall sooner meet together , then their opinions , standing as they doe , can be reconciled .

Hee therefore that will take vpon him to proue out of the ancient Fathers , that Christ is really present in the Sacrament to all faithfull Communicants , let him spare the labour , I will confesse it : ( for wee acknowledge that Christ is really present , both spiritually by faith , and effectually by grace conferred vpon all worthy receiuers . ) But let him proue , that Christs body is substantially , corporally , and carnally in the Sacrament , vnder the accidents of bread and wine ; and that Reprobates , and creatures void of reason , much more of faith , may really partake of his flesh and blood , as is now taught and beleeued de fide in the Roman Church , and I will subscribe .

He that will proue out of the ancient Fathers , that the Sacramentall bread and cup were carried home to mens houses , in the time of persecution , and sometime priuately receiued , let him spare the labour , I will confesse it : but let him shew me , that priuate Masses , that is , the receiuing of the Eucharist by the Priest alone , without a competent number of Communicants , was the pulique practise of the ancient Church , as it is now vsed in the Romane , and I will subscribe .

Het at will proue out of the ancient Fathers , that the consecrated bread was somtimes giuen without the cup to sicke folkes , to impotent , and abstenious persons ; let him spare the labour , I will confesse it : but let him proue that the Fathers did generally forbid the Lay people , and the communicating Priest , to partake of the Sacramentall cup , and that the bread alone was adiudged sufficient without the Cup , as it is now receiued in the Roman Church De fide , as an Article of Faith , and I will subscribe .

He that will proue out of the ancient Fathers , that Prayers and Seruice in the Roman Church was commonly taught and practised in the Latin tongue , let him spare the labour , I will confesse it ; ( for it was the common and knowne language of the Latin Church ) but let him shew mee that Prayers and Seruice was deliuered in a tongue vnknowne , and not vnderstood of the common people , as it is now vsed and receiued with Anathema in the Roman church , and I will subscribe .

He that will proue out of the ancient Fathers , that Images were allowed for memory , for history , for ornament , let him spare the labour , I will confesse it : but let him prooue that they were allowed by the Fathers for publique and priuate veneration , or religious worship ; and that such worship was established as a doctrine of Faith , as it is now vsed in the Roman Church , and I will subscribe .

He that will proue out of the ancient Fathers , that the Bishop of Rome , and all other Bishops had power to dispence with the rigour of Ecclesiasticall Penance , by Pardons , and Indulgences , let him spare the labour , I will confesse it : but let him proue that those Indulgences were the treasure of the Church , by the application of Saints merits , and that priuate satisfactions which were left to the discretion of euery Bishop were transferred wholly to the power of the Pope , and so receiued de Fide , as an article of faith , as it is now vsed in the Romane Church , and I will subscribe .

He that will proue out of the ancient Fathers , that Confirmation , Penance , Orders , Matrimonie , are oftentimes called by the name of Sacraments , let him spare the labour , I will confesse it : But let him proue the poynt in question , that al those Sacraments were instituted by Christ in the new Testament , and that there are neither more nor lesse , then seuen termed by the name of Sacraments , and those onely were properly so called , and that number of seuen was receiued de fide , as an Article of faith , and I will subscribe .

He that will proue out of the ancient Fathers , that St. Peter had a primacie of Order amongst the Apostles , and that the Bishop of Rome had the first place amongst other Bishops ; let him spare the labour , I will confesse it : but let him proue that Peter had iurisdiction ouer the Apostles , and that the Bishop of Rome was helde Christs Vicar generall , and Head of the Vniuersall Church , and that such his power and Supremacie was receiued de fide , as an article of faith , as it is now taught in the Roman Church , and I will subscribe .

Lastly , he that will proue out of the ancient Fathers , that out of the Cath. church there is no saluation , let him spare the labor , I will confesse it : but let him proue , that the present Roman Church , is that Catholike Church , as it is decreed de fide , by their last Article of their Creed , and I will subscribe .

Thus briefly I haue giuen you my poore opinion how to examine the Trent Faith and doctrine , whereby you may easily discouer the vanitie of those men , who challenge an interest in all the Fathers , in behalfe of their Religion : and certainly if this rule bee rightly obserued , and pursued by any indifferent Iudge , he shal finde there is not greater distance in the times , then difference in their doctrine .

This is so well knowne to the best learned on their side , that when wee charge them , that they haue created new Articles of Faith , vnknowne to the first and best ages : by way of preuention they giue this solution ; that true it is , many poynts of doctrine were not explicitè reuealed , and publikely declared , as Articles of faith in the dayes of the ancient Fathers , because no heretikes did then oppose them : but ( say they ) they were , implicitè , obscurely , secretly , reseruedly knowne , and receiued of the Ancients , with an implicit faith : by which confession , their later errour will bee greater then the first ; for as one way they would seemingly auoyd the creating of new Articles of faith : so by acknowledgement of an implicit faith , they ouerthrow by consequence the Visibilitie of their Church : for if the Church of Rome had but an implicite beliefe in those things which are now publikely declared , without doubt the Church at that time was not visible in the faith , it was not like a Citie vpon a hill , knowne and conspicuous to all persons ; and thereupon the grand poynt of Visibilitie , ( which they so much magnifie among themselues ) will easily be called in question .

For a conclusion of this poynt , I will giue you but one instance , whereby you may the better iudge of the rest . Looke vpon the learned Treatise of the right Reuerend Bishop of Meath , ( now Primate of Armach ) wherein the iudgement of the ancient Fathers , An Answer to a challenge made by a Iesuite in Ireland . 1624. touching seuerall poynts of controuersie , is faithfully deliuered in our behalfe : what Reply ( might wee thinke ) could bee made by our aduersaries , to those Authorities so rightly produced ▪ Behold , a Iesuite by Order , W. Malone by name , A Reply to Mr. Vshers answere . hath made a Reply , wherein hee hath produced in number many more authorities of Fathers , in behalfe of the Roman Church , and Trent Doctrine . The encounter being made , the end of the victory may seeme doubtfull : for the Fathers are produced by both contending parties , and seemingly they adhere to both sides , as if they made both for Papist and Protestant , in one and the same substantiall poynts of doctrine . The reason being examined , it will appeare the Fathers do not vary from themselues , nor from vs in poynts of faith : but the Iesuite produceth Authorities impertinent to the poynt in question : As for instance in the first Article of Traditions .

Our Reuerend Bishop tels the Iesuite by way of preuention , B Vsher cap. Traditions p. 35. that Traditions of all sorts , are not promiscuously strucke at by vs , but such vnwritten traditions which are obtruded for Articles of Religion : As for example . It is the first part of the Article of the Roman Creed : I admit and imbrace the Apostolicall and Ecclesiesticall Traditions . To this first part of the article , the reformed Churches doe subscribe : but the other Obseruances and Constitutions of the Church , which is the latter part of the Article , we thinke it great reason to gainesay : for vnder the pretence of ( other Obseruances ) the Church of Rome doeth vphold her priuate Masse , her Latine Seruice , her halfe Communion , her Inuocation of Saints , her worship of Images , & the like : all which are admitted for part of Gods worship , and accepted by them for Apostolike Traditions , when as in truth they are flat contrary to the doctrine of the written Word . The question then is not whether the doctrine deliuered by Christ or his Apostles by word of mouth were of equall authoritie with the Word written ( for this neuer any Protestant denied : ) but whether the vnwritten Doctrine now taught in the Romane Church , were deliuered by Christ and his Apostles : whether their Ecclesiastical Obseruations and Constitutions now vsed , bee of equall authoritie with the written Word : whether their Papal Traditions were alwayes , or euer admitted into the rule of faith : and lastly , whether the Scriptures are not sufficient for the saluation of the beleeuer , without the helpe of those Traditions . Let these questions bee rightly propounded in our behalfe , and the multitude of the Iesuites authorities will fall to ground of themselues : for what Father hath hee produced to proue that the Papall Traditions now receiued de fide , in the Church of Rome , were deliuered by word of mouth by the Apostles ? what Father hath hee cited , to prooue that the Constitutions of their Church had a constant and continuall succession from the time of the Apostles , ( as Articles of faith ought to haue ? ) what Fa her hath he vrged , that admitted doctrinall Traditions vnwritten into the Rule of faith ? Lastly , what ancient Father hath hee truely alleadged , that denies the Scriptures to bee sufficient for all beleeuers , without the helpe of Romish Traditions ?

It were no difficult matter as I conceiue , to giue a full answer to the Iesuits replie in the right stating of the Questions , wherby it might easily appeare , that hee and his associates haue taken great paines to little purpose : but I submit my opinion to the iudgment of the learned , & proceed from the Fathers in generall , to particulars , wherin I wil instance in two principall Lights of the Westerne Church , St. Austen , and St. Gregory , the one Bishop of Hippo , the other Bishop of Rome , whereby you shal plainly discerne how the later Popes and Bishops doe differ from the former , and how these two Fathers of the Church concurre expresly with the doctrine professed in the Reformed Churches , different from the Roman .

SECT. XII . Saint Austen in particular is much disparaged by the Romanists , and for instance in many seuerall poynts of moment , wherein he professedly concurreth with vs , is expresly reiected by them .

TOrrensis the Iesuite hath abbreuiated all St. Austens workes , and published them in honour of his Church , by the name of Augustiniana Confessio , Austens Confession . Brerely the Priest hath contracted his doctrine into a lesser modell , and more particularly applyed it to the Roman faith , by the name of Saint Austens Religion , as if Saint Austen and the Romanists did professe one and the same Religion , & made one and the same confession of their faith . To say little of their great brags of this holy Father , I will giue you but one instance , and so descend into particulars , Is Author est Augustinus , vt eius sententia si vel nulla scriptura , nulla ratione , nullis aliis authoribus probaretur sola personae reuerentia satis magna authoritatem meretur . Mal. in Ioh. 6. num. 68. Maldonat the Iesuite tels vs , that Saint Austen is an Author of that esteeme , that his opinion , were it neither proued by ●cripture , nor reason , nor any other Author , yet the sole reuerence of his person deserues sufficient authoritie of it selfe . Here is an ample testimony touching the great light of the westerne Church : but look we backe to the Iesuits proceeding , in that very Tract vpon the same Chap. within six foregoing Verses of the same Text , ( where he giues this free & full approbation of this learned Father ) and finding that S. Austens Exposition of an other Scripture did disagree from the Romane Church , Non nego me huim interpretationis authorem neminem habere , sed hanc eò magis probo quam illam alteram Augustini , caetera●ūalioqui probatissimam , quòd haec cum Caluinistarum sensu magis pugnat . Mald. in Ioh. 6 n 62. and accord wholly with the Protestant faith , instantly , as it were with the same breath , cryes out against him : I confesse , I haue no author for my Exposition , but I rather allow it , then that of Austens , ( although his of the rest be most probable ) because this of mine doeth more crosse the sense of the Caluinists . I will descend into particulars , and notwithstanding our aduersaries great brags of St. Austen , I will giue you instances in many principal poynts of doctrine , wherein they plainely intimate by their owne confessions he is wholly ours .

1. Touching the proofe of Purgatory : whereas Saint Paul saith , 1 Cor. 3. The fire shall trie euery mans worke of what sort it is ; for the day shall declare it . Aug. de fide & oper. c. 16 St. Austen ( interprets ) by this fire is meant the fire of tribulation in this world : Bell de Pur. lib. 1. cap. 5. but this opinion of his we haue reiected , saith Bellarmine .

2. Saint Austen saith , When Peter receiued the keyes , hee represented the holy Church : § Quarto . Aug. Tract . in Ioh. 50. and therefore the power of the keyes was not giuen to Peter onely . Albertus Pigghius is a witnesse against him , that hee is the onely man , De Augustino possem dicere quod vnus homo fuerit hâc in re , nec firmitèr secum nec cum aliis consentiens Hier. Eccles lib 6 cap. 4. who in this poynt neither agreeth constantly with himselfe , nor with others .

3. Saint Austen saith , by the daily sacrifice spoken of in the Prophet Malachie , is meant the prayers and praises of Saints . Azorius makes answere : Aug. lib. 2 contr lit . cap ●6 . Reliquum veterum Patrum coetum atponimus et Concil. Tridentini testimonium Azor. Instit Moral . part. 1. l. ●0 c. 11. Aug contr. Adim . c. 12. Iewel . Art. 12 pa 346. Wee oppose against him the generall consent of other Fathers , and the testimonie of the Councell of Trent .

4. St. Austen saith , Christ spake these words , This is my body , when hee gaue a signe of his body . Master Hardin makes answere , that St. Austen fighting against the M●nichees , oftentimes vseth not his owne sense and meaning , but those things which by some means , howsoeuer it were , might seeme to giue him aduantage against them , so as he might put them to the worst .

5. St. Austen saith , Those words of Saint Luke , August de Consens . Evang. lib. 3. cap. 1. I will not hencefoorth drinke of the fruit of the Vine , are to be vnderstood of the Sacramentall Cup , and consequently the fruit of the vine , was wine in substance after consecration . Dico Augustinum non expendisse hunc locum diligenter . Bellar. de E●ch . li. 1. cap 11. Bellarmine is a witnesse against him , that hee did not well consider of that text , which appeares by this , that hee passed it ouer lightly .

6. Saint Austen saith , The Israelites eate of the same spirituall meate , Aug in Ioh. Tract. 26. but not the same corporall which wee eate : for they eate Manna , wee an other meat , but both the same spirituall meat . Maldonat confesseth , this is the doctrine of the Caluinists : Hoc dicopersua um me habere● D. Augustinum si nostrâ fuisset aetate longè alitèr censurum . M●ld . in Ioh. 6. n. 50. but ( saith he ) I am verily perswaded , that if Austen had been liuing in these dayes , and had seene the Calutnists so interpret Saint Paul , he would haue beene of an other mind , especially being such an vtter enemy to heretikes .

7. Saint Austen saith ,

Sine fide etiam quae videntur bona opera in peccata vertuntur .

Aug. contr. duas Ep. Pelag. ad Bonif l. 3. c. 5.

Non sequenda illa opinio quam Tridentinum Concilium nuper merito damnauit ( omnia infidelium opera esse peccata ) quamuis maximum authorem Diuum Augustinum habuisse videatur . Mald. Com. in Math. 7.18 .

The workes which are done without faith , though they seeme good , are turned into sinne . Maldonat answers : Wee may not defend that opinion which the Councell of Trent did of late iustly condemne , although the great Father S. Austen seeme to be of that opinion .

8. Saint Austen saith : He crowneth thee , Coronat te quia dona sua coronat , non merita tua . Aug. in Psal. 10● . Bish in his Refor . of a Cathol. deformed . because he crowneth his owne gifts , not thy merits . M. Bishop protesteth , that Saint Austen was too wise to let any such foolish sentence to passe his pen .

9. Saint Austen saith : I know certaine worshippers of Tombes and Pictures , August . de Mor. Eccles. li. 1. c. 34. Bell. de Imag. c. 16. whom the Church condemneth . Bellarmine answers : This booke was written in the beginning of his first conuersion to the Catholike Faith .

Aug. de corrept & gra . cap 1. D. Augustinus dum toto spiritus ac verborum ardore pro defensione diuinae gratiae pugnat aduersus Pelagianos liberum arbitrium cum iniuria diuinae gratiae ex●ollētes in alteram quasi foueam dela●s vtdetur , minusque interdum iribuere quam par sit liberae hominis vol●tati . Sixt. Sene●● . in Bib. sanct. l. 5 in Prefat. Nos non moueat Augustinus vel tantillum , &c.

Episc. Bitont . comment in Ep. ad Rom. ca. 5. p. 270.

10. Saint Austen saith , In doing good none can bee free in will and act , vnlesse hee be free by him that said : If the Sonne free you , you are truely freed . Sixtus Senensis saith : Whilst Saint Austen doth contend earnestly against the Pelagians , for the defence of diuine Grace , hee doth seeme to fall into an other pit , and sometimes attribute too little to Freewill : But saith the Bishop of Bitonto : Let not Saint Austen mooue vs at all : for it is proper ana peculiar to him , that when he opposetth any errour , hee doeth it with that vehemencie , that hee seemes to fauour an other errour : euen so , when hee prosecutes Arrius , hee seemes to fauour Sabellius ; when Sabellius , Arrius ; when Pelagius , the Maniches ; when the Maniches , Pelagius : and this is very considerable , and ought especially to be noted in him .

Lastly , Saint Austen ( vpon the words of Christ ) saith , Thou art Peter , August de verb. Dom. Serm. 13. and vpon this Rocke which thou hast confessed , vpon this Rock which thou hast knowne , saying , Thou art Christ , the Son of the liuing God , will I build my Church — for the Rocke was Christ . Stapl. princip. doct. lib. 6. c. 3. Stapleton answers : It was lapsus humanus , an humane errour , caused by the diuersitie of the Greek and Latin tongue , which either hee was ignorant of , or marked not . Bell. li 1. de Pont. ca. 10. Bellarmine replies : Saint Austen was deceiued by the ignorance onely of the Hebrew tongue . But Albertus Pigghius concludes with a witnes against him : Nusquam hanet , nusquam figit , sed vbique explorat , vbique tentat , et suberatur omnia , et quicquid probabile occcurrit alicubi amplectitur , qd continuò post displicet & retractatur — Ociose secum inquirētu et tentantis omnia Alb. Piggh. Hier. Eccles. lib. 3. c. 5. Nusquam haeret , nusquam figit . He neuer resolues certainly vpon any thing , but ( as if he were idle-headed , giuen to crotchets ) hee fetcheth about this way , and that way , and at length lighting vpon some probabilitie , layeth hold on it , and then dislikes it , and presently retracts it .

Thus , if wee may credit their best learned Romanists , St. Austen did not agree constantly with himselfe , nor others : his doctrine is opposed by the consent of Fathers in the Trent Councell : hee vsed not his owne meaning in fighting against heretiques : If hee had been liuing in these dayes , he would haue been of an other mind : He is inconstant , and fixeth in certaine vpon nothing , but as an idle-headed man ; full of crotchets , one while hee resolues , an other while he retracts it .

You haue heard Saint Austens confession , and our aduersaries solution , touching the chiefe poynts in question betwixt vs ; wherby as yet I see no cause why the Romanists should brag of the ancient Fathers in generall , nor of St. Austen in particular .

I proceed in the next place to examine the faith of Austen the Monke , that it may appeare , whether that doctrine , which hee published heere in England , aboue a thousand yeeres since , bee consonant to our Religion , or the doctrine of the Roman Church .

SECT. XIII . Saint Gregory pretended to bee the Founder of the Romane Religion in England , by sending Austen the Monke for conuersion of this Nation ; in his vndoubted writings , directly opposeth the Romish faith , in the maine poynts thereof .

AVsten the Monke , was sent into England by Gregorie the Great , about the yeere 600 , and is tearmed by the Romanists of this latter age , Englands Apostle . To say nothing of the haughtinesse of his person , ( through whose pride and contempt twelue hundred poor Christians and holy men of Bangor were murdered , as it is related by Venerable Bede , Bede . Hist. Ang l. 2. c. 2 ) let vs obserue the doctrine of that age : and because we haue no Records of the Monkes doctrine , let vs reflect vpon Gregory the Great , whose writings are extant ; and who without doubt , professed the substance of that Faith , which by his Warrant and Commission was then published in England by Austen the Monke .

It is the generall vote of the Romanists in this latter age , that the Faith which Gregorie deliuered in his dayes , was so true and Catholike , that If an Angell from heauen should teach other doctrine , then that we haue receiued from Gregorie , wee are not to heare him . Canus the Bishop of Canaries well vnderstood , that this Assumpsit was of too large an extent , and therfore wisely by way of preuention , giues this caueat to the Reader : Canus li. 11 loc. Theol. c. 6. p. 540. It is fitting for a Diuine to bee admonished , and not suddenly to bee perswaded , that all things are perfect which great and learned Authors haue written : as for example , Gregorie and Bede , the one in his Historie of England , the other in his Bookes of Dialogues , haue published such miracles , commonly receiued and beleeued , which the censurers of this age will thinke to be ( doubtfull ) and vncertaine . I speake not this to decline the doctrine of Gregorie , Quid est hoc quaeso te qd in hi● extremis temporibus t●m multa de animabus , &c Greg. Dial lib 4. cap. 40. for howsoeuer many ceremonies and strange opinions , through visions and apparitions of dead men , ( which Gregorie in his Dialogues complained of ) sprung vp in his dayes , yet the principall poynts of doctrine did as yet remaine sound and stable : so that ( setting aside his Dialogues , which are but Aniles fabulae , no way fit to prooue Articles of Faith : ) In his vndoubted Writings , there will bee found few or no substantiall points which are not agreeable to the Tenets of our Church , and altogether different from the Roman : and that this may become more manifest to the Reader , I haue compared the Trent Doctrine and ours with Gregorie , that by parallelling the Articles on both sides , the Antiquitie of the true Church may visibly appeare by the faith of Gregory .

The Canonicall Bookes of Scripture .

Gregorie ] We doe not amisse , Non inordinatè agimus si ex libris licet non Canonicis , sed tamen ad edificationem Ecclesia editis testimonium proferamus . Greg. Moral lib. 19. ca 13. Artic 6. if wee bring forth a testimony out of ( the bookes of Maccabees ) which though they are not Canonicall , yet are they set forth for the edification and instruction of the Church .

Church of England ] The books of Maccabees the Church doeth reade for example of life and instruction of manners ; but yet it doth not apply them to establish any doctrine .

Conc. Trid. Sess 4. Church of Rome ] If any shall refuse the books of Maccabees for Canonicall Scriptures , let him be accursed . In hoc volumine omnia quae crudiūt cuncta quae aedificant scripta continentur . Greg. in Ezek. l. 1. Hom 9. A●tic . 6. Scripturae sine Traditionibus nec fuerunt simplicitèr necessaria nec sufficientes Bell. de ver. D non scrip . c. 4. et Conc. Trid. Sess. 4 decret. 1.

The sufficiencie of the Scriptures .

Gregory . ] Whatsoeuer serueth for edification and instruction , is conteined in the Volume of the Scriptures .

Church of England . ] Holy Scriptures containe all things necessarie to saluation .

Church of Rome ] Scriptures , without Traditions , are neither simply necessary , nor sufficient .

Reading of the Scriptures .

Gregorie . ] The Scripture is an Epistle sent from God to his creature , ( that is , to Priest and people ) If thou receiuest a letter from an earthly King , Greg. lib. 4. Epist 40. ad Theedor . Medicum . This instruction was to a Physician a lay man . thou wilt neuer rest nor sleepe before thou vnderstand it . The King of Heauen , and God of men and Angels , hath sent his Letters vnto thee for the good of thy soule , and yet thou neglectest the reading of them . I pray thee therefore studie them , and daily meditate of the words of thy Creator , and learne the heart and mind of God , in the words of God .

Church of England ] The Scriptures are Manna , and gi-giuen vs from heauen , to feed vs in the desert of this world . Iewel in his Treatise of the holy Scriptures pag. 46. 47. Let vs reade them , and behold them , and reason of them , and learne one of another , what profit may come to vs by them : — for all haue right to heare the word of God , all haue need to know the word of God .

Index lib. prohib in obseruat . circa Regulam . 4. Church of Rome ] Wheras it is manifest by experience , that if the holy Bible should be permitted ( to be read ) in the vulgar tongue , it would bring more danger then benefit , by the rashnesse of men ; therefore they are forbidden to the common people , See Hard. in Iewel . Art 15. diuis. 3. yea and to Regulars to reade or retaine any vulgar Translation , without the licence of their Bishops , or Inquisitor .

The Reall Presence .

Gregorie . Preciosi sanguin● effusione genus humanum Christus redemit , & sacrosancti vi●●sficies car poris sui & sanguinis mysterium membris suis tribu●● , cuius perceptione corpus suum qd est Ecclesia , pascitur & potatur , abluitur & sanctificatur . Greg. in 6 Psal. poenitent . ] Christ with the effusion of his most precious blood , redeemed mankind , and giueth vnto his members the most holy mysteries of his quickening body and blood , by the participation whereof , his body which is the Church , is nourished with meat and drinke , and is washed and sanctified . Here Gregorie makes a plaine difference betweene the body of Christ offered on the Crosse , and the mysterie of that body offered in the Sacrament : and that we might know , it was not a corporall but a mysticall body , he tels vs , Christs Body is the Church : and that wee might yet further know , the members of Christ were not fed with reall flesh and blood : for , there is nothing more absurd , ( saith Bellarmin ) then to think the substance of our flesh should bee nourished with the flesh of Christ : Bellar. de Euch. lib. 2. cap 4. hee tels vs , they are nourished with meat & drinke , and withall are washed and sanctified , by the mysterie of his body . And to remoue all imaginations of a carnal presence , hee proclaimes it elsewhere in the words of an Angel : Greg. Hom. in Euan 21 Hee is risen , hee is not here : Christ ( saith hee ) is not here in the presence of his flesh , yet hee is absent no where , by the presence of his Deitie .

Church of England ] The Body of Christ is giuen , Iewel Art. 5. p. 238. taken and eaten in the Supper , onely after a heauenly and spirituall maner . Wee seeke Christ aboue in heauen , and imagine not him to bee bodily present vpon the earth .

Church of Rome . Conc. Trid. Sess. 13. c. 1. ] In the Sacrament of the Eucharist , after consecration , our Lord Iesus Christ , true God and man , is truely , really , and substantially contained vnder the forme of sensible things . Si fuissent mille hostiae in mille locis , eo tempore quo Christus perpendit in cruce , Cristus fusset crucifi●ous in mille locis Holcot in Sententque Insomuch as Holcot the Iesuit professeth , If there had been a thousand Hosts in a thousand places , at that very time when Christ hung vpon the Crosse , then had Christ been crucified in a thousand places .

Priuate Masse .

Gregorie . ] Let not the Priest alone celebrate Masse : for as hee cannot performe it without the presence of the Priest and people : Sacerdos Missam solus nequaquam celebret . Greg. in lib. Capitulari cap. 7. apud . Cassand . Liturg. 33. p. 83. so likewise it ought not to bee performed by one alone : for there ought to be present ( some ) to whom he ought to speake , and who in like maner ought to answere him : and hee must withall remember that saying of Christ , Where two or three are gathered together in my name , I will be present with them .

Church of England . ] The breaking of bread which is now vsed in the Masse , Iewel . Art. 1. in fine signifieth a distribution of the Sacrament vnto the people ; as Saint Austen saith vnto Paulinus , It is broken , to the end it may bee diuided .

Church of Rome . ] If any shall say that Priuate Masses , in which the Priest alone doth Sacramentally communicate , Conc. Trid. Can. 8. Sess. 22. are vnlawfull , and therefore ought to bee abrogated : let him bee accursed .

Communion in both kinds .

Gregorie . ] You haue learned what the blood of the Lamb is , not by hearing , De Consecrat Dist. 2. Q●i● sit sanguis §. but by drinking . Againe , The blood of Christ is not powred into the hands of vnbeleeuers , but into the mouthes of the faithfull ( people . )

Church of England . ] The Cup of the Lord is not to bee denied to the lay people : Arti● . 30. for both the parts of the Lords Sacrament , by Christs ordinance and commandement ought to be ministred to all Christian men alike .

Church of Rome . ] Although our Sauiour did exhibite in both kinds , Conc. Trid. cap. 3. Sess. 21. yet if any shall say , the holy Catholique Church was not induced , for iust causes , to communicate the lay people vnder one kinde , and shall say they erred in so doing , let him be accursed .

Merit of workes .

Sunt nonnulli qui saluos se suis viribus exultant suisque praecedentibus meritis redemptos se esse gloriantur , quorum profectò assertio , inuenitur sibinetipsis contraria , quia dum Innocentes se asserunt , et redemptos , hoc ipsum in se redemptionis nomen euacuant . In 28 1. Iob l. 18. c. 22. Aliud est secundum opera , aliud propter opera reddere . Idem 7. Psal , Poenit. Gregorie . ] There are some which glory that they are saued by their owne strength , and brag that they are redeemed by their own precedent merits ; but herein they contradict themselues : for whilst they affirm that they are innocent , and yet redeemed , they frustrate the name of Redemption in themselues . Againe , If the blessednesse of the Saints bee acquired by mercy , not by merits , how is it said , He will render to euery man according to his workes ? If it bee according to his workes , how is it giuen of mercie ? It is one thing ( saith hee ) to giue according to their workes , another thing to giue for their workes sake . And from this ground hee makes this his confession . I pray to bee saued , Idem in 1. Psal. Paenit . not trusting to my merits , but presuming to obtaine that by thy mercie alone , which I hope not for by merit .

Church of England . ] We are accounted righteous before God onely , Art. 11. by the merit of our Lord and Sauiour Iesus Christ , by Faith , and not our owne workes : For to haue affiance in our workes , Homily of goodworks as by merit of them to purchase to our selues remission of sinnes , and eternall life , is blasphemy .

Church of Rome . ] Good workes are meritorious , Rhem. Annot. in Heb. 6. ver. 10. and the very cause of saluation , so farre that God should be vniust , if he rendered not Heauen for the same . Againe , All good works done by Gods grace , after the first justification , Idem in 2. Tim. 4.8 . bee truely and properly meritorious , and fully worthy of euerlasting life , and that thereupon Heauen is the due and iust stipend , crowne or recompense , which God by his Iustice oweth to the persons so working by his grace , for hee rendreth or repayeth heauen , as a iust Iudge , and not onely as a mercifull Giuer ; and the Crowne which hee payeth , is not onely of mercie , or fauour , or grace , but also of justice .

Worship of Images .

Gregorie . ] In his Epistle to Serenus , Bishop of Masilia , saith : Greg. lib. 7. Epist. 109. Your Brotherhood seeing certaine worshippers of Images , broke the said Images , and cast them out of the Church : the zeale which you had , that nothing made with hands should be worshipped , we praise : but wee thinke you should not haue broken them downe . For Painting is therefore vsed in Churches , that they which are vnlearned , may by sight reade that on the walles , which in bookes they cannot . Your brotherhood should therefore haue spared the breaking of them , and yet restrained the people from worshipping them , Adorationem omnibus modis deuita . Lib. 9. Ep. 5. that the rude might haue had how to come by the knowledge of the Story , and yet the people not sinne in worshipping the picture .

Church of England . ] The Romish doctrine concerning the worshipping and adoration , Art. 22. as well of Images , as of Reliques , is a fond thing , vainely inuented , and grounded vpon no Warrant of Scripture , but rather repugnant to the Word of God .

Church of Rome . ] Wee teach , Conc. Trid. Sess. 25. that the Images of Christ , the Virgin Mother of God , and other Saints , are chiefely in Churches to bee had , and retained , and that due honor & worship is to be giuen vnto them .

The Popes Supremacie .

Gregorie . Ego fidenter dico . Lib. 6. ep. 30 Mauricio Augusto . Idem lib. 6. ep 24. lib. 4. ep 32. 34. 36 38. 39. ] I say confidently , Whosoeuer calls himselfe , or desires to be called the ( Vniuersall Bishop ) in the pride of his heart , is the forerunner of Antichrist . For , the title of ( vniuersall Bishop ) is the puffe of arrogancie , the word of pride , a new , pompous , a peruerse , foolish , a rash , a superstitious , a profane , an vngodly and wicked name , a name of singularitie , a name of errour , a name of hypocrisie , a name of vanitie , and a name of blasphemie . And writing to Eulogius Bishop of Alexandria , hee makes this profession : For mine owne part , Greg. lib. 7. ep. 30. I seeke to increase in vertues , and not in words ; for if you call me Vniuersall Bishop , you denie your selues to be that , which you confesse to be wholly in me : but God forbid , let vs rather put farre from vs these words which puffe vp pride , and vanitie , and wound Charitie to the death .

Church of England . ] It is plaine , that the Bishop of Rome challengeth this day a title that St. Peter neuer had , Iewel . Art. 4 Diuis. 4. that no holy nor godly man would euer take vpon him , that St. Gregorie vtterly refused , and detested , and called blasphemy .

Church of Rome . ] The Supremacie of the Bishop of Rome may bee prooued by fifteene seuerall Names or Titles , Bell. de Pont. lib. 2. c. 31. as namely , the Prince of Priests , the High Priest , the Vicar of Christ , the vniuersall Bishop , and the like : and from those high and mightie Titles , they haue created this Article of faith . Wee declare , Subesse Romano Pont. omni humanae creaturae declaramus , dicimus , definimus , & pronunciamus omninò esse de necessitate salutis . Bonif. 8. in extran . de Maior . & Obed. Cap. Vnam Sanctam &c. we pronounce , wee define , that euery creature vpon necessitie of saluation , must be subiect to the Bishop of Rome .

Thus briefly I haue giuen you the principall poynts of doctrine deliuered by Gregorie ; and from these his seuerall confessions , I hope the Romanists will giue me leaue , to returne them their owne assertion : If an Angel from heauen teach other doctrine ( Touching the books of Maccabees , the All-sufficiencie , and reading of the Scriptures , the Reall presence , Priuate Masse , Communion in both kinds , Merit of workes , Worship of Images , and the Popes Supremacy ) I say with our aduersaries , If an Angel from heauen teach other doctrine then ( in these particulars ) we haue receiued from Gregorie , we are not to heare him .

I proceed from Fathers to Councels ; and vpon a reviewe of the Fathers Doctrine , I will here conclude , Since the ancient Doctors are no Rules of our Faith , nor haue any power to bind ( as Bellarmine ▪ confesseth , ) since their bookes are sometimes purged , their authorities sometimes condemned as spurious and counterfet , as their Inquisitors confesse ; since their Expositions with an vniforme consent , are sometimes decreed for an Article of Faith , Bulla Pij 4. Artic. 2. sometimes declined by their best learned Romanists , as namely , Card. Bellarmine , Andradius , Card. Cajetan , and Card. Baronius professe : And lastly , since the Scripture is the most certaine and most safe Rule of faith , Scriptura regula credendi certissima , tutissimaque . Bellar. ( as it is acknowledged on both sides : ) I say to leaue this certaine and safe rule , and to follow the Fathers in all , and tread in their steps , as children doe in sport , it is Via Dubia , a doubtfull and vncertaine way , it is Via Devia , a wandring and By-way .

SECT. XIIII . Councells which are so highly extold and opposed against vs , were neither called by lawfull authoritie , or to the right ends , as is confessed by ingenious Romanists .

ECckius the Romanist tells vs , the authoritie of Councells is of that consequence , Tollatur Conciliorum authoritas , et omnia in Ecclesia erunt ambigua , dubia , pendentia , incert● , nam omnes mox redibunt haereses . Ecck. Ench. Art. de Concil . that if they should be taken away , All things would become ambiguous , doubtfull , wauering , vncertaine , and all heresies would reuiue againe . And that the Romish proselyts might knowe , what obedience ought to be giuen to Councels , Gregory de Valentia giues them this caueat : Si Synodus Episcopalis aut communis consensus plurium Theologorum statueret aliquam propositionem esse propositam ab Ecclesia vt de fide — tunc talis teneretur , &c. Valent. in Tom. 3. disp. 1. q. 2. punct. 5. If you finde but an Episcopall Synod , or consent of diuers Diuines onely , affirming such a doctrine to bee the sentence of the Church , you are bound to beleeue it , though it be a lie . Pardon me if I beleeue them not : for our aduersaries giue iust cause of suspition , when their chiefest respect tends to the honour of Traditions , of Fathers , of Councels , and the sacred Word is made a by-word of Obscuritie and Insufficiencie .

I speake not this , as if our Church did decline the authoritie of Councells ; for wee professe that Generall Councels , are the representatiue Body , and as it were a little Modell of the whole Church . We approoue the first foure Generall Councells , confirmed by our Church , Eliz. 1. Whitak . Rat. 4. vers . Camp . and Acts of Parliament : wee acknowledge with reuerend Whitakers , The name of Councels is honorable , their credit singular , and their authority of great esteeme : nay more , wee testifie with learned Bellarmine , Bell de Eccles. & Concil. li. 1. c. 10 in Initio . that Generall Councells are very profitable , and in some sort necessary ( for the suppressing of heresies ) yet ( saith hee ) they are not absolutely and simply necessary , and of this I am easily perswaded for this reason . First , because the Primitiue Church for the first three hundred yeres had no Generall Councells , and yet perished not : Againe , as the Church during those three hundred yeeres continued safe without generall Councells , so without doubt it might haue continued three hundred yeres more , and againe six hundred yeeres after that , and so likewise a thousand yeeres more : for in those ( first ) times , there were many heresies , many schismes , many vices & abuses , all which , notwithstanding they wanted the assistance of generall Councells , could not indanger the Catholike Church .

But admit that Councels were simply necessarie , ( which Bellarmine denies ) yet their calling must be answerable to their beginning , and therefore let vs first inquire by what authoritie they were first called , and obserue how the Commission hath beene executed from time to time , by warrantie of the first Author .

We reade in the booke of Numbers , Num. 10.1 , 2. that the Lord commanded Moses to make two Trumpets of siluer , that hee might vse them for calling of the Assembly . Moses according to Gods Law , did assemble the people ; and , saith the Text , Deut. 33.5 . Moses was king in Iesurum , when the heads of the people , and the tribes of Israel gathered together . Moses then had Ius Regale , a Regall power , ( although in proprietie of speech hee were no King ) and by this Regall power hee assembled the people , and this authoritie was executed by him as by a King . This right was assumed after him by King Dauid , by king Solomon , by king Iosiah , by king Iehoshaphat , and so from Moses to the Maccabees they all practised the same power of calling assemblies , as Kings & Princes , and there was none of Gods Prophets , I say not any one that either opposed , or prohibited these assemblies . At the comming of Christ this commission was renewed , but not altered , there was no new order for calling them , other then had bin taken in the old Law , & assoon as kings receiued the Christian faith , they executed the same power of the Trumpets , which was first granted to Moses .

The first Councel of Nice it was the first and best Generall Assembly that was summoned in the Christian world , after the Apostles time ; and this was called by the Emperor Constantine the Great .

The 2d. generall Councell at Constantinople , was called by the Emperor Theodosius the elder .

The third at Ephesus , by the Emperor Theodosius the younger .

The fourth at Chalcedon , by the Emperor Valentinian and Martian . These foure generall Councels , are likened by Gregorie to the foure Euangelists , and these had their right calling by Kings and Emperours , and not by the Bishop of Rome .

If wee looke vpon particular Councels , it will appeare , they were likewise called by Kings and Princes in their seuerall dominions , for many ages . The first Councell of Arles was called by Constantine the Great . The Councell of Aquileia , was called by the Emperors Valentinian and Theodosius : The first of Orleance , by king Clodoueus : the second of Orleance , by Chidelbert the French King ; and this maner of calling assemblies by Kings and Emperors continued from Moses to Constantine , and from Constantine to Arnulphus , aboue 2400. yeeres : for otherwise if this new assertion must take place : The Pope must call Councels : the first foure Generall Councells , which all Christians had in such reuerence , not one of them is a lawfull Councell , nay , saith our Reuerend and learned B. Andrewes , D. Andrews in his Sermon of calling Assemblies . The Church of Christ hath to this day neuer a General Councell , Vnâ liturâ , with one wipe wee dash them out all , wee haue neuer a one , no not one . And that you may know it is not the testimonie of the Protestants alone , Cardinall Cusanus doth witnesse with vs , Cusan . Concord . Cath. lib. 3. ca. 13. & 16. that all the Generall Councels to the eight , inclusiuely , were all called by the Emperours : and that wee may iustly charge the Pope of Vsurpation , both in calling , and assuming a preheminence of place and dignitie in Councels , Semper inuenio Imperatores et Iudices suos cum Senatu Primatum habuisse & officium Praesidentia per interloquutiones , et ex consēnsu Synod● sine mandato conclusiones et iudicia fecisse . Cusan de Con. lib. 3. c. 16. the Cardinall makes this confession : I euermore finde , that the Emperors and their Iudges with the Senate , had the gouernement , and Office of Presidence , by hearing and conferring of matters , and that they made Conclusions , and Iudgements with the consent of the Councel , and without any further Commission .

Those men therefore that are so earnest in calling vpon vs for Councells , should first shew vs the lawfull calling of their assemblies . If Demetrius and his fellowe craftsmen will assemble together of their owne heads , and keepe a shouting and crying for the great Diana of their Religion , this rowt will prooue a ryot , and is punishable by the Lawes of God and man : away therefore with this confusion , away with Demetrius assemblies . If Pope Innocent the Third will assemble in his owne name , contrary to the Commission granted to Kings and Princes , by expresse warrant from Gods owne mouth ; if , I say , contrary to Gods command , after a continued succession in the right of Kings and Princes for 2400 yeeres , he will vsurpe the right of calling Councells , the Pope will not bee found Innocent , nor his assemblies lawfull : for the Towne-clerke of Ephesus could tell Dometrius and his fellowes ; If they enquire any thing , Acts 19.39 . concerning matters , it ( must ) bee determined in a lawfull Assembly .

The promises of Christ , no doubt , are many and gracious to his Church , but they are annexed to a condition , ( if they come together in his Name ) the condition then being once broken , the Obligation to the Church and Councell , becommeth voyde , of none effect . It will not be amisse therefore to vnderstand what it is to assemble in Christs Name , and then see whether the Church of Rome hath performed that second dutie in her assemblies .

It cannot be denied , that they are said to assemble in Christs Name , whom neither respect of priuate gaine induceth , nor the ambitious desire of honour inuiteth , nor the prick of hatred and enuie incite and driue forward , but whom the inflamed loue of peace , and the feruent affections of Christianitie impell , and not the spirit of contention . Surely these conditions are requisite to their right calling ; and these were anciently performed in the first foure Generall Councells , ( to which our Church subscribeth : ) but as their owne Cardinal Cusanus protested , that the authority of Councels doth not depend vpon the Pope ; so likewise their owne learned Ferus professeth , that In matters of Faith , and things which concerne the conscience , it is not sufficient for them to say , Wee will and command , but you must consider in what manner the Apostles dealt in their Assemblies : they came together in simplicitie of heart , seeking onely Gods glory , and the saluation of others , Nos aliter conuenimus nempe cum magnâ pompâ , nosque ipsosquaerimus , atque n●bis ●ollic●●ur , nihil nobis non licere de plenitu dine potestatis , & quomodò spiritus sanctus eiusmodi conuentus probare possit . Ferus super Acts 15. no maruell therefore if the Spirit of God was in that Councell : but ( saith hee ) Nos aliter conuenimus : Our meeting is in another manner ; namely with great pompe , and seeking our selues , and promising to our selues licence vpon fulnesse of power to doe any thing ; and this being so , how is it possible for the Spirit of God to approue such assemblies . Heere then wee haue our learned Aduersaries confessions , that two principall conditions anciently in vse , are both abrogated by the latter Councels ; the one is , The Pope calls Councells , that hath no right to call them : the other is , That they assemble in their owne name , and for their owne end , not for the Catholique peace , and Christian Charitie . And thus much briefely concerning the authoritie of Calling Councells .

Let vs take a short view of Councels in all ages , and withall let vs adde to the Popes vnlawfull Calling , the errors of Councels , the vncertaintie of their Canons , the manifest forgeries of ancient Decrees , the palpable and grosse suggestions of new deuised Acts , with their senselesse condemnation of true Decrees and Canons , that make against their Romish Faith , and Trent Doctrine , and tell mee if these men haue any cause or reason to equall Councells with the Scriptures , or to build vpon them in matters of Faith , or to claime them all for theirs , when by their owne ensuing testimonies , they are doubtfull which are right , which are false , which are lawfull , which are counterfet . And lastly , when they are not agreed amongst themselues , whether Councels rightly called , are infallible , or stand subiect vnto errour .

SECT. XV. Councels , which our aduersaries pretend , as a chiefe bulwarke of their faith , giue no support at all to the Romish Religion as it is prooued by particular obiections made against seuerall Councells , in all ages by the Romanists themselues .

CArdinall Bellarmine , who formerly told vs , the Church of God might safely subsist without Councels , giues vs likewise to vnderstand by way of preuention , Libri Conciliorum negligenter conseruati sunt , & multis vitiis scatent . Bel. de Concil. l. 3 , c. 2. that the Bookes of Councells , being negligently kept , doe abound with many errours : and heereby we may guesse what is like to be the doctrine of those Councells that are guiltie of such errours ; and what will bee the issue of that doctrine that depends vpon such Councels . Whether errors haue crept in by the negligence of the keepers , I cannot tell , but sure I am , many generall and particular Councels haue erred , many Decrees and Canons of Councells , which are produced for the Romane Religion , are acknowledged by themselues to bee spurious , & counterfet : and many true Canons and Councels , which make against their Trent faith , are condemned by our aduersaries as fallible and erronious , as shall appeare by their owne seuerall confessions in all ages , from the time of Christ till the dayes of Luther .

The first Age , to 100 yeeres . In the first Age. ] The Councell at Hierusalem , gathered vnder the High Priest , wherein Caiphas was President , Marke 14. sought testimonie against Iesus : and excommunicated those who confessed Iesus to be Christ . Errauit in fide perniciosissime Caiphas cum v●iuerso Concilio cum iudicauit Iesum blasphemasse . Bellar. de Conc. auth. lib. 2. c. 8. Bellarmine tells vs , Before the comming of Christ , the Councels of the Iewes could not erre ; but ( saith hee ) Caiphas with the whole Councell did erre most pernitiously , when they adiudged Christ a blasphemer . And this may serue for a leading case , to shew that Councels may erre , as they haue erred in the first Age.

In the second Age. The 2 Age , Ann. 100. to 200. ] In the yeere 102 , the Councel of Antioch is cited by Gretzerus , by Turrian , by Baronius , for the Worship of Images : yet neither Merlin , nor Crabbe , nor Surius , nor Nicholinus , Co●e censura Patrum . pag. 237. publishers of the Councells euer mention it ; and Binius who produceth it , doeth acknowledge to haue receiued it from Baronius , and Baronius returnes his Author for the Iesuite Turrian , and Turrian professeth that Pamphilus found it in Origens Librarie . And this may serue to shew , that some Councels are deuised to proue the Trent doctrine , and the ra●her , because worship of Images requires Antiquitie , and Consent of Bishops , to proue it an Article of Faith .

The 3 Age. Ann. 200. to 300. In the third Age ] In the yeere 258 , the third Councell of Carthage had fourescore and seuen Bishops ; but saith Binius : Huius Prouincialis The Catholique Church doeth not receiue the Decrees of this Councell . Concilii decreta non recipit Catholica Ecclesia . Bin. in marg. Concil. p. 149. And the reason is pregnant , This Synod toucheth the Popes Supremacie : for when as Stephanus Bishop of Rome called himselfe Episcopus Episcoporum , The Bishop of Bishops , Saint Cyprian and the whole Councell opposed that new Title . And this may serue to prooue that some Councels rightly called , are discarded by our aduersaries , when they make against their Trent faith .

In the fourth Age ] In the yeere 317 , The 4. Age Ann. 300. to 400. the Councell of Sinuessa is pretended to consist of 300 Bishops , besides Presbyters and Deacons ; and this Councell is cited especially for the Popes Supremacie : yet Binius , the publisher of the Councels professeth : Doctissimorum plurimi hac Acta spuria & nullius ponderis esse , validis sanè argumentis probare conati sunt . Concil. Sinuess . Bin. p. 184. that this Councell Although it deserue great credit for the Martyrologies of the Church , yet very many learned men account the Actes to bee spurious , and of no force and validitie . And this may shew the faith of their Supremacy is grounded vpon vncertain & doubtful Councels .

The first Generall Councell of Nice was called in the yeere 325 , and is cited by Bellarmine in the 69 Canon , Bellar. de Vnct. li. 1. cap 4. to proue Extreame Vnction a Sacrament , and Mr. Hart saith , This Councell hath 80 Canons , and in those Canons the Patriarkes are said to rule their subiects , as the Pope is head of all the Patriarkes , like Peter . Yet 60 of these Canons were denied by Alipius Bishop of Tagasta , by Cyril Bishop of Alexandria , by Atticus Bishop of Constantinople , and by St. Austen , and the Councell of Africa , who allowed only twentie ; and , Raynold . & Hart. cap 9. Diuis. 2. p. 575. saith Contius their Lawyer : Their bastardie is proued euen by this , that no man , no not Gratian himselfe durst alleadge them . And this may serue to shew , that some counterfet Canons by their owne confessions , are produced for their doctrine of Faith and Sacraments .

The Councell of Eliberis ] In the yeere 328 decreed , Placuit picturas in Ecclesia non debere . Canon 36. Suspicor in illo Canone imposturam Bar. An. ad an. 57. nu. 121. Bell de Imag. l. 2. c. 9 That no Images should bee set vp in Churches : Baronius answeres : I suspect some iugling in this Canon . Bellarmine answers : It was a Councell consisting but of nineteene Bishops , & a Prouinciall Councell , not confirmed , ( by the Pope ) and it seemeth to haue erred in other Decrees . Heere one Cardinall seemes to allow the Councell , but not the Decree against Images ; the other disallowes the whole Councell as fallible , both in that and other Decrees . Howsoeuer this may serue to shew , that there were Protestant Bishops in those dayes , who made publique protestation against making and worshipping of Images , and yet neither Canons nor Councels must be allowed , if they make against an Article of their new Creed .

The Councell of Millan was cited in the yeere 355 , and was vniuersall , and consisted of three hundred and more Bishops : and yet this Councell did erre in the cause of Athanasius : Dyonisius . Eusebius . Paulinus . Lucifer . Rodanus . Zozom . l. 4. c. 8. for ( saith Zozomen ) Whereas 300 of the Westerne Bishops had consented that Athanasius should bee deposed from his Bishopricke , there were onely fiue against fifteene score that withstood it .

The Councell of Ariminum was cited in the yeere 360 , and was vniuersall , and consisted of 600 Bishops : Multis paucorum fraude deceptis . Aug. contr● Maxim. lib. 3. cap. 14. but ( saith Austen ) Hereticall impietie vnder an hereticall Emperour assayed to ouerthrow the trueth , the multitude being deceiued by the subtiltie of a few . And saith Hierom : Nomine vnitatis et fidei infidelitas scripta est . Hier. advers. Lucif . In the name of vnitie and faith , Infidelitie ( was decreed ) and written . And these are Euidences , that generall Councels haue erred , & may erre .

In the fift Age ] In the yere 455 , The 5. Age Ann. 400. to 500. the generall Councell of Chalcedon was called ; it consisted of 630 Bishops , and decreed , Conc. Chal. Can. 28. that the Church of Rome should haue the primacy , because the city of Rome was the Empire of the whole world . This reason was so vnpleasing to Pope Leo at that time and the Romanists in these daies , Bellar. de Rom. Pont. l. 2. c. 17. that C. Bellarmine complaines : It was the Decree of a great Councell , but not lawfully made , and therefore of no force and authoritie : for ( saith he ) not onely the Popes Legates reiected that Decree in the Councell , but Pope Leo himselfe , who confirmed the rest of the Decrees , condemned it . And this may serue to shew that the reasons and decrees of 630 Bishops , are no decrees , no reasons , if the Pope or his Legats doe not allow them .

The 6. age Ann. 500. to 600. In the sixt Age ] The fift Generall Councell of Constantinople was called , in the yeere 553 , wherein both Pope Vigilius himselfe , Crak . def. Eccl. Angl. cap. 12. and three Chapters of his Decrees , were condemned as hereticall , and accursed . Lege Liberati Breuiarium ca. 22. & Pont. ficale in vitâ Vigilij . And this may serue to shew , that the Pope may bee an heretike , that a Councell is aboue the Pope , who haue authority to condemne him or his Decrees , as they find occasion ; and that the Decrees of former Councels may be corrected by the latter ; and consequently , there is no certaintie , no infallibilitie in Pope or Councels .

In the seuenth Age ] The sixt Generall Councell was called at Constantinople , The 7. Age. Ann. 600. to 700. in the yeere 681 , and is pretended by Crabbe & Surius to haue nine Canons , whereof the seuenth is cited by Bellarmine for Inuocation of Saints , Bel de fact . Beat. l 5. c. 19. & l. 2. de Confir . cap 40. Surius Candid . lectori . yet their owne Surius tells vs : Those nine Canons are falsely ascribed to the sixt Synod ; yea , those Canons are false and counterfet , Caranza Sum Conc. in Concil 6 Constant . saith Caranza . Againe , this Synode condemned Pope Honorius for a Monothelite . Put saith Bellarmine , wee may safely say , Tutò dicere possumus . Bel de Pont. lib 4. c. 11. the Fathers did vndeseruedly reckon Honorius amongst heretikes , being deceiued by false reports , and not vnderstanding the Epistles of Honorius . Hence we may obserue , that sometimes an Article of Faith , ( as namely , Inuocation of Saints ) is confirmed by our aduersaries , from the authoritie of a generall Councel , when it is knowne and confessed by themselues to bee counterfet : and sometimes the Pope himselfe is adiudged an heretike by a Generall Councell , when as for the honour of the Popes Supremacie and Infallibilitie , the whole Councel must bee condemned . Lastly , if from the Decrees of this Generall Councel , we shall note the errours of Councells in generall : Albertus Pigghius a learned man ( saith Canus ) doeth demonstrate by many arguments , Canus loc. Theol. li. 5. cap. 1. that the Acts which beare the name of the sixt and seuenth ( Generall ) Councels , containe many errors .

In the eight Age ] The second Councell of Nic● , The 8. Age Ann. 700. to 800. called in the yeere 788 , and termed ( the Seuenth General Councell : ) pronounced Anathema against Pope Honorius . What answere therefore can bee made to this Councell ? Bell. de Pont. lib. 4. c. 11. Bellarmine replies : This Councell was deceiued by the Presidents of former Councels . This generall Councell then did not onely erre , but by this rule wee hath no certaintie , that other Councells are free from errour . And to speake plainely and truely , this accursed Councell , that by blood and vsurpation first set afoot the worship of Images : This Synod ( saith Vspergensis ) was reiected in the Councel of Frankford , Vsperg . an. 793. & ●ig . de Act. 6. & 7. Syn. ad Lectorem . as vtterly void , and not to be named the Seuenth , nor any thing else .

In the ninth Age ] In the yeere 867 , The 9. Age. Ann. 800. to 9●0 . the Eight Generall Councell of Constantinople decreed with the consent of 383 Bishops , that whomsoeuer Photius , Turrian . li. de 6. 7. & 8. Synod p 93 Patriarke of Constantinople did depose or excommunicate , the Pope might not restore nor absolue ; and whomsoeuer the Pope did depose or excommunicate , Photius might not absolue nor restore . Touching this Synod , Bellar. de Conc. auth. lib. 2. c. 11. Bellarmine answers : This Councell did erre , because the Popes Legates did contrary to the Popes instructions . He that shal read the Decrees & Canons of a Generall Councell , ratified and declared by almost 400 Bishops , would thinke it strange , that they al could erre in a point of faith , viz. touching the Popes Supremacie ; and it is no lesse to be wondred , that the Popes Legats , ( either through ignorance or wilfulnes ) should so much digresse from the Popes instructions , as to determine things contrary to his command : but the truth is , as the former Councell ( by the Cardinals confession ) was led by the Presidents of other Councels , to oppose the Popes Supremacy : so likewise this Councell had power and authoritie in their dayes , to create and confirme their Decrees and Canons against Head and members , notwithstanding the Pope or his Legats had imposed contrary instructions .

In the tenth Age ] In the yeere 963 , The 10. age Ann. 900. to 1000. a Roman Councell vnder Otho the Emperour was called , wherein Pope Iohn the twelfth was deposed , and Leo the eighth was substituted in his room . This Synod ( saith Binius ) was vnlawfull , Bin Not. in Conc. Rom. sub Ottone . p. 155. because the Bishops assembled without the Popes authoritie . And thus one Councell did erre , being misled by the presidents of others ; a second , for want of good Instructions ; a third , for want of a right calling : yet all tend to this , rather to condemne all Councels of errours , then suffer the Popes Supremacie , and an Article of Romish Faith , ( which almost all Councels did condemne ) should bee violated , and infringed .

The 11. age Ann. 1000 to 1100. In the eleuenth Age ] In the yeere 1059 , a Councell at Rome was called vnder Pope Nicholas the Second , Conc Rom. sub Nich. 2. where it was decreed : Not onely the Sacrament of Christs body , but the very body of Christ , was handled , broken , and chewed with the teeth of the faithfull . This decree was thought very doubtfull , and dangerous by the Romanists themselues ; insomuch as the Glosse vpon Gratian giues this caueat : Grat de Conscer . d●st , 2. cap. Ego Berengarius . Vnlesse you rightly vnderstand these words of Berengarius Recantation , you will fall into a greater heresie then Berengarius himselfe . And hence wee may learne , that a Councell confirmed by the Pope , ( which Bellarmine saith , cannot erre ) decreed that doctrine of faith , which neither the Pope , nor his Church dare avow for Catholique Doctrine at this day .

In the twelfth Age ] In the yeere 1120 , The 12. age Ann. 1100. to 1200. the Councell of Turon decreed , That the Eucharist giuen to sicke folkes , Burchard . lib. 5. c. 9. should bee dipped in the cup , that the Priest might truely say , The bodie ( and blood ) of our Lord Iesus Christ . Bellarmine saith , Bellar. de Euch. lib. 4. cap 26. that this Decree was amended : for in the third Councell of Bracara , the bread was forbidden to bee dipped ; and it is obiected , that Christ did giue it in both kinds distinctly , the bread apart by it selfe , and the cup by it selfe , although the Councell did not therevpon conclude it should bee giuen in both kinds . Idem . Ibid. Heere wee see Councell against Councell , and by Bellarmines testimony , neither of both decreeing an Article of Faith according to Christs Institution .

The 13. age Ann. 1200. to 1300. In the thirteenth Age ] In the yeere 1215 , the Councell of Lateran was called , and many things ( saith Platina ) were consulted vpon , Venêre multa tum quidem in consultationem , nec decerni tamen quicquid apertè potuit Plat. de vitâ Innocent. 3. but nothing plainely defined , by reason of some wars which Pope Innocentius sought to compose , and died at Perusium . But Math. Paris , who was liuing at that time , professeth plainly , Concilium illud generale qà more Papali grandia fronte primâ praesetulit in visum et scōmam desiit . Math Par. Hist. Min. That the same Generall Councell , which made a great flourish at the first , ended in ieasts and laughter , whereby all the Arch-bishops , Bishops , Abbots , Deanes , Archdeacons , and all commers to the Councell were deluded . And hence wee may learne what certaintie of faith the Romanists are like to haue for their grand poynt of Transubstantiation , ( where it was first decreed for an Article of beliefe ) when as ( by the testimonie of their owne Writers ) there was nothing plainely defined , and the whole Councell concluded in ieasts and laughter .

In the fourteenth Age ] In the yeere 1302 , The 14 age Ann. 1300. to 1400. Pope Boniface the Eight called a Councell at Rome , where he excommunicated Philip the French King , and about the same time , the King summons a Councell at Paris , and therein appeales from the Popes sentence , and incites his Prelats and Barons against him , Naucl. An. 1300. & Parir . Mas . in vita Bonif . 8. and withall publikely declares , That the Pope was worthy to bee deposed , for heresie , for symonie , for murther , and other capitall offences . This is witnessed by their owne Nauclerus , and Papirius Massonus in the life of Boniface . Here you may see Councell against Councell , the one contending for the Pope , the other for the Emperour , the Bishops of Italie maintaining Appeales to the Pope , the Bishops of France commanding Appeales to the Councell ; the one withstanding the Supremacie of the Bishop of Rome , the other obeying it as an Article of Faith , yet both members of one body , and professing one and the same Faith , vnder one Head , the Pope . And hence we may obserue , there is no Vnitie betwixt Head and Members , no consent among the Bishops , to rely vpon Councels .

In the fifteenth Age ] In the yeere 1409 , The 15. age Ann. 1400. to 1500. the Councell of Pisa was called by the Pope , but is now condemned by the Inquisitors in their Catalogue of bookes forbidden : and the reason is giuen by their owne Authors , Gregory the twelfth , Index Expurg . Madrid . p. 22. Platin. in Greg. 12. and Benedict the thirteenth were deposed , as Heretiques and Schismatiques : nay more , when Gregory , ( who was a true and lawfull Pope by the testimony of Binius ) had commanded his Cardinals , Anton. 3. part . ca. 5. & Bin. in Conc. Pisa . & Gobe . Pader . de hoc Conc. & exeo . Bin. that they should not attempt it : they , not regarding the Popes Supremacy , appealed from the Pope to a Generall Councell . And hence wee may obserue , that neither Councel , nor the Popes Cardinalls , receiued the Popes Supremacie for a point of Faith , ( as it is now taught & beleeued ) for then certainly , as they would not haue opposed him , so they could neuer haue deposed him . And as concerning the validitie of Councels , it is manifest , that as two Popes were condemned by a Councell , so likewise that Councell ( and the like may befall any Councell that tends to the preiudice of the Popes prerogatiue : ) is reiected by the Inquisitors with a Deleatur , not to bee named amongst Councells . Briefly , there is no infallibilitie , no certaintie in Councels , nor in their Decrees & Canons ; when they may be receiued or reiected at their pleasure , accordingly as they make for the Pope and his doctrine or against it , as may appeare by the ensuing testimonies of this Age.

The Councell of Constance ] was called in the yeere 1414 , by Iohn the 23 This Councell ( saith Bellarmine , touching the first Sessions , where they define the Councell aboue the Pope ) was reiected by the Councell of Florence , Bellar de Concil. & Eccles. lib. 1 c. 7. and the last Councell of Lateran : but touching the last Session , ( wherin the Communion in one kinde contrary to Christs Institution ) was decreed : Ab omnibus Catholicis recipitur , Pope Martin the Fift , and all Catholikes receiue them . And herein , if you please , you may likewise credit their owne Gregory de Valentia , who affirmeth vpon his credit , that the Decrees of the Councell of Constance , Greg. Analy . Cath. l. 8. c. 7. haue no certaine authoritie , but those onely which were approued by Martine the Fift .

The Councel of Florence ] was called in the yeere 1430 , whereby it is pretended , that the Christians of Armenia and India , consented to the Roman Church : but Binius the compiler of the Councels tells v●●t is doubtfull and vncertaine , Whether the Armenians continued at the Councell of Florence ; Bin. Tom. 4 Conc. p. 503 or whether after the departure of the Grecians , and Armenians , there were some other Sessions of the Councel continued , which haue not been recorded , or whether there had beene an other Synod gathered the same yeere . Heere is nothing but certaine vncertaintie in this Councell .

The Councell of Basil was called in the yeere 1431 , and is reputed Generall , yet it is neither generally approued nor receiued : For the Dominicans obiect it was no lawfull Councell ; the Minorites on the other side , answered it was true and h●ly , and called the Dominicans Heretikes for slandering the authoritie of the Councell : Iud. Viv. in Aug. lib. 20. de Civit. Dei c. 26. ( and saith Viues ) the matter had come to a shrewd passe , if Pope Sixtus had not forbid that dispute any longer . And for a conclusion of this poynt , Albertus Pigghius confidently affirmeth ; Piggh. in Hierarch . That both the Councell of Constance , & Councell of Basil erred shamefully : they decreed against the order of Nature , against the manifest Scriptures , against the authoritie of Antiquitie , and against the Catholike Faith . Conc. Constant . Sess. 4. And if you require a reason how they fell into this shamefull errour , Conc. Basil Sess. 33. the reason is pregnant : They decreed the Councell aboue the Pope .

Thus if wee reflect vpon the Decrees and Canons of Councels , many counterfet and spurious Acts are suggested and forged in behalfe of their Romane Doctrine . Aquin. in opusc . cont . errores Graecorum ad Vrbanum 4. Pont. Maximum . The Councell of Sinuessa is cited by Bellarmine , to proue the Pope aboue a Councell , yet this is condemned ( saith Binius ) by many learned Writers . The Councel of Chalcedon is cited by Aquinas , to proue the Pope vniuersal Patriarke of the world ; yet there is no such Decree extant in the Councel . The Councel of Nice , in the 69 Canon is cited by Bellarmine , to proue Confirmation a Sacrament , yet that Canon is reiected by Baronius . The Councell of Constantinople , in the ninth Canon is produced for Invocation of Saints ; yet this Canon is reiected as counterfet ( saith Caranza . )

Againe , looke vpon the true Canons and Decrees of Councels , if they be found to make against the Roman faith and doctrine , they are reiected or condemned as erronious . The Councel of Eliberis decreed against the making and worshipping of Images : what saith Baronius to this Councell : I suspect some iugling in this Canon . The Councel of Pisa is condemned by the Inquisitors among the forbidden books : why ? the cause is euident , it toucheth the Popes Supremacie : for Gregorie the twelfth , and Benedict the thirteenth , were deposed , saith Platina . The Councell of Laodicea is corrupted , and instead of Angels , they haue inserted the word Angles : why ? the reason is pregnant : it forbids Inuocation of Angels . The General Councel of Constantinople did erre , and the Popes Legats did contrary to the Popes Instructions ; why ? the reason is euident , the Councell decreed , that the Pope should not absolue whom the Patriarke did depose . The Councell of Constance is condemned of errour , onely in the first Sessions : Why ? they decreed the Councell aboue the Pope . Againe , their Canons are receiued in the latter Sessions : Why ? they decreed the halfe Communion which is now receiued for an Article of Faith . And thus some Canons and Councels are forged , some true and Orthodox are condemned , some Sessions are approued by the Popes Legats , others reiected by the Popes Cardinals and Prelates , insomuch it was rightly obserued by Ludouicus : V●v in Aug. de Ciuit. Dei l. 20. cap. 26. Then the Councells are of account with them , when they make for them , but if they make against them , they make no more account of them , then of a Couent of women , pratling in a common bath , or a Weauers Shoppe .

I proceed to the sixteenth Age , wherein the Grand and admired Councell of the Papall world ; I meane the pretended Generall Councell of Trent shal be examined .

SECT. XVI . The Councell of Trent , which is the maine pillar , and last resolution of the Romane Faith , is of small or no credit at all , because it was neither lawfully called , nor free , nor Generall , nor generally receiued by the Romanists themselues .

AVgustus Thuanus , a chiefe Senator and Counsellour to the King of France , tels vs , that Pope Paul the third summoned a Councell at Mantua , and from thence translated it to Vincentia : and , because the Princes of Germanie could not agree vpon the place , assigned Trent , a citie seated vpon the confines of Germanie and Italie , where this Councell was called in the yeere 1546. This Councell then was called by the Popes vsurped power , not by the Emperor , & for that cause falls within the compasse of Demetrius assembly , which wanted a right and a lawfull calling . But let vs see with what esteeme and authoritie this Councel is receiued in the Romane Church . Cardinall Bellarmine tels vs : Si tollamus authoritatem praesentis Ecclesiae & praesentis Concilii , in dubium reuocari possunt omnium aliorum Conciliorum decreta , et totu fides Christiana . Bell. de effect . Sacram lib. 2. c 25. If we take away the authoritie and credit of the present Church and Councell of Trent , the Decrees of other Councels , and the whole Christian Faith may bee called in question . This Iesuite , who first assured vs , That the Church might continue safe without Councels , ( if occasion required ) at least two thousand yeres : now , without any regard to the sacred Gospel of Christ , professeth , That if the Roman Church and Trent Councell were remoued , the Faith of all Christians would be indangered : and Campian his fellow Iesuite , as man rauished with the fame of that Synod , proclaimes to after ages : The elder that Councell waxeth , the more it will flourish : and as a true Romish Proselyte cries out , to the astonishment of poore Protestants : O good Lord , with what diuersitie of people out of all Countreys , with what choyce of Bishops throughout all Christendome , with what excellencies of Kings and Common-weales , with what profound Diuines , with what deuotion , with what lamentations , with what abstinence and fasting , with what flowers of Vniuersities , with what knowledge of strange tongues , with what sharpe wits , with what studie , with what endlesse reading , with what store of vertues and exercises was that sacred place replenished ? This Councell is like the great Diana of the Ephesians , that carries the vniuersall applause , let vs looke herefore into the lawfulnesse and authoritie of this Councell : for if it be of men , Acts 5.39 . it will come to nought , but if it bee of God , we cannot ouerthrow it , lest happily we be found euen to fight against God himselfe .

First then , as this Councel wanted a right calling of the Emperor , so likewise it wanted a requisite condition to make it Generall : for that Councell is truly Generall , wherunto al christian States are summoned & assembled in his name ; and shall this be held the great Councell of the Christian world , the chiefe supporter of all other Councels , and the whole Christian faith , which was confined to a small number , and some fewe Nations ? Looke vpon the three Patriarks of Constantinople , Antioch , and Alexandria , were they all present ? Look vpon the Grecians , Armenians , Medes , Persians , Egyptians , Moores , Aethiopians , were they summoned to this Councel ? do not these people beleeue in Christ ? haue they not Bishops ? did their Ambassadours come from all these Nations to the Councell ? Nay more , were the Legats of the kingdome of England , of Denmarke , of the King of Swetia , of Scotland , and the Dukedome of Prussia there present ? Looke vpon the assemblie of their Bishops , and it will appeare by their Historie of Trent , Historie of Trent lib 2 p. 140. Engl that this Generall and great Councell consisted but of fortie three Bishops , and some of those also were but Titular , as namely , Richard Pates , Bishop of Worcester , and blind Sr Robert , Bishop of Armach ; these had the bare titles of Bishops , & were no Bishops at all ; and two of those Bishops ( saith Illiricus ) were taken in adultery , Illyr . in Protest . contr. Conc. Trid. the one strucken with a dart , the other taken in a trap by the husband , and hanged by the necke out of a window , to bee seene by all that passed by in the street .

Binius the publisher of the Councels , giues vs to vnderstand , that the whole number of Patriarks , Archbishops , and Bishops vnder Pope Paul the Third , who gathered the Councell , by the greatest account , came but to 62 ; from which if we take the Titular Bishops , and those who through infirmitie could not meet at one & the same time , there could not be present aboue 43 , both as Illiricus , and as the Historie of Trent doe witnesse : and must we say , or can we think , that the whole Christian Faith , and decrees of all Councels must depend vpon the number of 62 , if they were all allowed , and agreed together ? And that which is most remarkable , in the fourth Session vnder the same Pope , the poynts of greatest moment were discussed and decreed by the number of fiftie three Bishops : then I say , the prime Articles touching the Canonical books of Scripture , touching Traditions ( then equalled to the Scriptures , ) touching the authentical Edition of scriptures , touching the Iudge of all controuersies in poynts of Faith , were handled and resolued for Articles of Faith by those few Bishops , whereas sometimes it is caried by a single voyce or two , and so the number of the whole , at most , is reduced to thirtie .

It is true I must confesse , that there were many other learned Diuines present , but it seemes they were chiefly gathered for the instruction of those Bishops ; and ( saith Stella ) If you will make answere , Quod si responder is quod hi Episcopi secum ducant Theologos qui eos illuminent , vt contigit in sacro Tridentino Concilio , in hâc re quidem non possum me a risu temperare . Stell in Lucam . 6. p. 184. the Bishops bring with them learned Diuines which may instruct them what to say , what to answere , as it was vsed in the Councell of Trent ; yet in this I cannot forbeare laughter . Neither was the accesse vnto the Councell safe for all those that were inuited ; neither was it free for all men to dispute and argue the poynts of controuersie freely . Pope Iulius the third , after the death of his predecessour Pope Paul , made a decree , That none of the Princes and free Cities of Germanie should haue audience , except they would first vow their obedience to the Councell ; and for that end and purpose , hee published his Breue . Erit Concilium , vt qui temere locuti sunt dicta recantaturi ve●i aut , aut eorum inaudita causa in executione ita ordinatarum Constitutionum haeretici declarentur Breue Iuli● 3. citat . à Caluino . There shall be a Councell , that they which haue spoken rashly , either may recant their sayings , or else without further hearing or receiuing of the matter , may bee denounced and condemned for heretikes , according to the Constitutions already made . Here was plaine dealing and short warning for euery man , either to resolue to subscribe to the Trent Doctrine , or else to be proscribed for an heretique . The Bishops of Apulia did intimate no lesse in the name of all the Bishops , Papalū Romanum adiutor ero ad defendendum contra omnes homines , sic me Deus adiuuet , et sancta Euangelia . Ca. E N Extra delure iurand . That they were nothing else but the Popes creatures , and his bondslaues : for there was an oath proposed seuerally to all , to bee taken in this maner : I will defend the Papacie against all men : So helpe mee God , and his holy Gospell . And as there was an oath proposed in behalfe of the Papall doctrine , so likewise there was speciall care taken , and caution giuen , Ne quum a●atui quo ●llius Maiestati praeiud●●ium vllum fieret , si quis in hoc peccat Concilio pellatur . Valer. in vita Marcel 2 Canus loc. Theol. li 12 c. 12. § Extat . that whosoeuer should speake against the Maiestie of the Pope , should be banished the Councell . We haue examples of both in this kinde : Cornelius Bishop of Bitonto professed openly in the Councell , that Christ in his last Supper did not offer vp his ( reall ) body and blood : but the Trent Fathers , ( because it was contrary to the Roman Faith ) condemned and exploded him . Paulus Vergerius was but suspected for a Lutheran , Sleid. comment . li. 21. yet thereupon the Pope comanded him to depart the Councell . Guilielmus Venetus , a Dominican would prooue the Councell of Constance was aboue the Pope , Valer. in vita Marcel . 2. because the Councell did depose him : but hee was thought too lauish of his tongue , and therefore was banished the Councell . The Bishop of Chioza , professed in the Councell , Craken . p. 158. that hee disliked the Decree , which made Traditions equall with the Scriptures : but he was expelled the Councell . And as touching the Popes Holinesse , when a zealous and good Bishop had declared , Molin . Consil . de Trid. Conc. nu. 22 that God in the Scriptures was termed Holy ; and therefore it was honour sufficient for the Pope to bee called Holy , and not ( most Holy , ) the Bishop was sent from Trent to Rome , & there the Pope grieuously handled him for this capitall offence . Neither doe I denie that there was safe conduct promised as well to the Lutherans , as to those which were vowed creatures to the Pope and his doctrine : but ( saith Fabritius ) the learned Princes of Germany were kept so farre from the Castle of Disputation , that they could not bee suffered to approach to the entrie of it . Fateor extensionem &c. I grant ( saith he ) there was libertie extended to other Nations , but withall it is added , that the same forme of liberty should appertaine to none others , but only to them that would repent , and returne to the bosome of the Church . If we look vpon the Tenour of the conduct , we shal find it was very doubtfull , ( and in trueth it might well bee thought strange , that a free and Generall Councell of all sorts of Christians , which should meet for Gods glory , and Christian peace , should come in feare and danger of their owne safetie : ) for say they , History of Trent . lib. 4 p. 341. & 343. Engl. The holy Synod ( as much as it can ) grants publike faith , and full securitie , that is , safe conduct ; but ( saith the Historie ) the Protestants thought the forme of the safe conduct very captious , because as well in the Decree , as in the Tenor , there was this clause of reseruation , ( As much as it can ) when as no man demandeth of an other , that which is not in his power to grant . To let passe the like Conduct giuen to Hierome of Prague , and Iohn Husse at the Councel of Constance , can they prooue that there was free libertie of speech granted , as it is in all publike Consultations ? Was there open conference and dispute allowed about the controuersies of Religion ? was the Scripture appointed to be Iudge , or the plea being against the Pope , ought the Pope to be plaintife and Iudge in his owne cause ? I confesse , the Electors and Princes of Germanie being assembled at Newburg , in the Popes name , and by the Popes Legats were summoned to the Councel ; but withall they returned this answere : Mirari se &c. Epist. Rerum gest . sub Ferd. ann. 1561. apud Scard . They wondred vpon what ground or reason , the Pope should bee so bold , how he durst proclaime a Councell to them , and call them to Trent : And there they giue this reason for it ; Because it was neither lawfull , Craken . p. 156. nor agreeable to Diuine or Human equitie , that the Pope should supply the place of a Iudge , when as both the dissention and ruine of the Church proceeded from himselfe . Thus if wee consider this Councels calling , it was by vsurpation , not of ancient right . If we respect the nature of it as it was , Generall ; many Kings and Princes were so farre from allowing it , that they made protestation again●● it : if we obserue the number of Bishops in their a●semblie , when the greate●● points of controuersie we● handled and resolued , there were but fiftie three . If we looke vpon the free accesse , it was doubtfull , and limited to certaine conditions . And lastly , if wee respect a free conference , Historie of Trent . lib. 2 p. 126. The Pope made knowne by his Legats , that the Iudges were tyed to him by oath ; whereas the plea being against the Pope and his doctrine , he himselfe ought not to bee Iudge . I conceiue it was but a harsh proceeding , that how many , or how great soeuer the differences were concerning Religion , yet there could bee no dispute , nor yet admittance to the Councell , but by an inforced protestation , & vowed obedience to the Pope and his doctrine ; insomuch , their owne Thuanus giues vs to vnderstand , that the fault was not in the Protestants ; for notwithstanding they conceiued their Conduct was not safe , yet they came to the Councell , and desired the Popes Legat to haue libertie to dispute ; and being made knowne , that the Protestants were ready to make good their confessions , which at that time they exhibited to the Councell ; The Trent Fathers were greatly offended , Thua . hist. Tom 1. li. 9. ann. 1552. neither could the Protestants haue answer to their confessions , and therefore they desired leaue to be gone , which being easily granted them , they commended their cause to the Emperours Oratour , and so departed from the Councell .

I will giue you a short and generall view of the actions in this Councell . Andraeas Dudithius an Ambassadour , sent to this Councell , from the State and Cleargie of Hungarie , a man highly fauoured by Ferdinand , and Maximilian the second , and a knowne Actor in this assembly , giues the substance of their proceedings in few words very remarkable , and worthy of all mens reading .

What good ( saith he ) could be done in that Councell , Andr. Dudith . in Epist. ad Maximil . 2. Caesarem de Calice & Sacerdotum Coniugio . which onely numbred , but neuer considered the weightinesse of any opinion , if either the cause or reason might haue made the encounter ; or if a few assistants had but sided with vs , the day had been ours , albeit the enemy was very strong : but when only number fought the field , in which wee fell short of them , though our cause was neuer so good , we could not come off with victorie : to euery one of vs the Pope was able to oppose one hundred of his owne ; and if a hundred seemed but a few , hèe could suddenly raise a thousand , and send them to helpe their fellow Labourers : so that you might daily see seruile & poore Bishops , for the most part young men , and almost beardlesse , wasted with lusts , hasten to Trent , hyred and procured by the Pope to speake as hee would haue them , vnlearned men they were and simple , but for their impudencie and audacitie of much vse : assoone as these had accesse to the Popes flatterers , then did iniquitie reioyce to haue the vpper hand , neither might any thing bee decreed , but what made for them , who made it their onely Religion , to maintaine their Popes power and ryot . One graue and learned man there was , Bishop of Granado . which could not away with such basenesse ; he as no sound Catholike , what with feare and threatnings , and what with intreatie , was brought by the Councel to allow that which in heart hee disavowed . In briefe , it came to that issue , by the dishonestie of them that were made and ordained for that purpose , that the Councell seemed to consist , not of Bishops , but of shadowes , not of men , but of Images , which like the statues of Daedalus , had no motion from themselues , but were carried vpon other mens shoulders . The Bishops for the most part were hyrelings , who like a paire of countrey bag-pipes , vnlesse they were still blowne , could make no musicke . The holy Ghost had not to doe with that Councell , wherein was nothing but worldly wisedome , and that was wholly spent in propagating the Popes immoderate and shamefull Lordlinesse , from whom , as from an other Delphos , they did wait for Oracles ; and from him in a Carriers clokebag was the holy Ghost sent , of which they so much brag to sit at the sterne of their Councells : and , quod admodum ridiculum est , which is most ridiculous , when there fell good store of raine , the holy Ghost could not come vnto them before the floods were abated : so it fell out , that the spirit was not carried vpon the waters ( as wee reade in Genesis ) but besides them . O strange and monstrous madnesse , the Bishop like the people : No act or Decree of theirs could be established , vnles the Pope were made the first Author of that Decree .

How truely this learned Bishop hath deciphered the state and condition of that Councell , I leaue to euery mans iudgement , sure I am , whilest many there carried the businesse with craft and ambition , in those things which appertaine to Gods glory , there was more attributed to the Councell of man , then to the grace of God . Adde to these testimonies , the protestation of Francis the French King , who was so farre from approuing the Decrees of the Councell , Rex pubicè in co conuentu protestatus se illud neque pro ●ecumenico , neque pro legitimo habere , sed pro priuato conuentu &c. Innoc Gent Trid. Sess. 12. & Hist. of Trent . lib. 4. p 319. Engl. that hee openly proclaimed , that for his part he neither held it for a Generall , nor yet for a lawfull Councell , but for a priuate Conuenticle , assembled for the ends of some priuate men ; and that neither hee nor his subiects were bound to obey it ; and that hee would haue this his Protestation inrolled amongst the Decrees of that Councell . Adde to this the Protestation of all the Reformed Churches , and diuers Christian Nations , who at this day vtterly disavow the Trent doctrine . Adde to this the protestation of the Ambassador to Charles the fifth , Illyr . in Protest . cont . Conc. Trident. who made his declaration in like manner : I Iames Hurtado Mendoza , in the name of the most mighty prince my lord Charles the Romane Emperour , by his especiall commission , and in the name of the Empire , & all other his Realmes and Dominions , doe protest , that the Legats and Bishops which are at Bonenia , for the most part bound to your Holinesse , & wholly hanging vpon your beck , haue no authoritie to make Lawes , in cause of Reformation of Religion and maners .

I forbeare to speake more largely of the politike proceedings , and the doctrine of Faith created , and declared in this Councell ; The History of Trent published An. 1629. the former is accurately handled by the Historie of Trent , and the later is fully confuted by our learned Chemnitius ; Chemnitij examen . Conc. Trid. and as touching Councels in generall , let it suffice wee haue the testimonie of Cardinal Cusanus ; Multu Concilia ritè conuocatu errasse legimus Cusan . Concord . Cath. lib. 2 c. 3. In fidei definitionibus errasse etiam vniuersalia sanctoum Patrum Concilia comperimus . Pig . Hier. Eccle. lib. 6. c. 13. Many plenarie Councells rightly called , haue erred , as we know by experience . Let it suffice their own Albertus Pigghius giues his assent with vs , that In matters of Faith , Generall Councels haue erred , as namely the Councell of Ariminum , the second Councell of Ephesus , both were generall , and both doe witnesse , that Generall Councells lawfully called , may erre . Let it suffice , Panormitan , their chiefest Canonist and Proctor for Pope Eugenius , affirmeth plainly : A Councell may erre , as otherwise a Councell hath erred , Panorm de Elect & Electi potestate §. significasti . about marriage to be contracted betwixt the rauisher , and the rauished , and the saying of Hierom , as being of the sounder opinion , was afterwards preferred before the Decree of the Councell . And to preuent that common obiection of the Romanists , that the Church would faile in faith , if Councels should erre hee giues this full solution to the question . Non obstat : Idem Ibid. It hindreth vs little , if it bee said , a Councell cannot erre , because Christ prayed for his Church , that it should not faile . For though a Generall Councell represent the whole vniuersall Church ; yet to speake trueth , the vniuersall is not there precisely , but by representation , because the vniuersall Church consisteth of all the faithfull , and this is the Church which cannot erre ; whereby it is not impossible , but the true faith of Christ may continue in onely one person . Therefore the Church is not said to faile , nor to erre , if the true faith remaine in any one . And that no man might presume to relie in matters of faith , either vpon Fathers or Councels ; St. Austen deliuers it for a safe and sure rule ; Aug lib. 2. de Baptist . contr. Donat c. 3. Whatsoeuer is found written in Scriptures , may neither be doubted nor disputed , whether it be true or right : but the writings of Bishops may not onely bee disputed , but corrected by Bishops that are more learned then themselues , or by Councels , and Nationall Councels by Plenary or Generall , and euen Generall Councels may bee amended by the later .

My conclusion therefore shall be this , Since the true Acts and Canons of Councels , which make against the Supremacie , against Inuocation of Saint , against Images , and the like , are adiudged spurious and counterfet . On the contrary , since diuers Canons and Decrees are deuised for aduantage of their cause , and namely , to prooue their Reall Presence , their Sacrament of Confirmation , their Sacrament of Extreame Vnction , the Popes Supremacie , and the like , which authorities are meerely forged and counterfet : since the Bookes of Councells being negligently kept , doe abound with many errours , by the testimonies of our learned aduersaries , I say , to seeke for the knowledge of infallible Trueth , or to search for the soundnesse of true sauing faith in Generall , or Prouinciall Councells , is but Via Dubia , a doubtfull and vncertaine way ; it is Via Deuia , a wandring and By-way .

It resteth for our Aduersaries last and best refuge , to flye to the Sanctuarie of their Church : for in trueth , whatsoeuer pretence is made of Scriptures , of Fathers , of Councells , yet if there bee sent out a Melius inquirendum , for the Authour of their newe Creed , and Trent doctrine , they must returne a Non est inuentus , and seeke him onely in the Church .

SECT. XVII . In the Romane Church , which our Aduersaries so highly extoll aboue the Scriptures , there is neither safetie , nor certaintie , whether they vnderstand the Essentiall or Representatiue , or the Vertuall , or the Consistoriall Church .

CAmpian the Iesuite , who formerly made his claime to all Fathers and Councels , now in the name of the Church , insults against the Protestants in this manner : Audito nomine Ecclesiae hostis expalluit . Campian . Rat 3. So soone as the Aduersarie heard the Church named , he waxed wan and pale . Indeed I confesse , it would terrifie a religious and sober minded man , to heare such daily blasphemies vttered against the Maiestie of Gods word , and to sound out nothing but the honour and authoritie of the Church : who can but wax wan and pale out of pitty & charity , to heare the Church named , and see that she hath kept the name only , and lost her wonted nature ? who can but waxe wan and pale , to see her spoiled and bereft of her Iewels & treasurie of the sacred Scriptures , and retaine onely the caskets and boxes , ( the bare name of a Church ) where those Iewels lay ? Looke vpon the best learned of the Roman Church , and tell me if they will not astonish a true beleeuing Christian , and make him change his countenance , to heare such odious comparisons , betwixt the Scriptures and the Church : In altiori genere ( viz ) in genere causae efficientis atque adeò aliquâ ex parte formalis . Stapl Relect contro . 4 q. 4. ar. 3. & 9. 3. ar. 1. The Church ( saith Stapleton ) is an infallible foundation of faith in a higher kind then the Scripture : for the Scripture is but a foundation in testimonie and matter to be beleeued ; but the Church is the efficient cause of Faith , and in some sort the very formall : & In Relect. princ fid. dog . cont. 4. q. 5. nay more , if both of them bee properly considered , and compared together , the Church is a more noble subiect then the Scripture : Eam Ecclesia authoritatem esse — quia et scripturas quoque ipsas laxandi et consignādifacultatē &c Idem Princip. Anal. Pio sensupieque dici potest , scripturas si de stituantur ecclesiae authoritate non plus valere quam Acsopi fabulas Hos. li. 3. de autho sacr. Scripturae . yea , the Church hath such authoritie , that shee may set at libertie , or seale vp the Scriptures themselues : yea , saith Hosius , a man may speake it in a good , a godly sense , the Scriptures are of no more account , without the authority of the Church , then Aesops fables .

Neither let this seeme strange , that the Romanists insist principally vpon the authoritie of the Church : for he that shall looke back , and obserue how the sacred Scriptures are condemned of Obscuritie and Insufficiencie ; he that will consider how the holy Fathers are censured , and reiected by them , as counterfet or erronious ; he that shall note the Decrees and Canon of Councells condemned as spurious , or superfluous ; these things I say considered , it is no maruell our aduersaries flie to the Roman Church , Dicitis praecepto Christi obediendum esse primo lo●o , deinde ecclesiae et si aliter praeceperit Ecclesia quam Christus , non Ecclesia sed Christo obedie odū esse , certè in hoc est omnium praesumptionum initium quando iudicant particulares suum sensum indiuinis praeceptis cōform●arē quam vniuersa Ecclesiae . Nich. Cusa . ad Proem . Epist 2. and for this speciall cause aduance the name of the Church aboue all . Cardinall Cusanus , by way of obiection , puts the question to the Bohemians , whether they were better obey the Word of God or the Church : You say , wee must first obey Christs Commandements , and afterwards the Church ; and if the Church command vs to doe otherwise then Christ commandeth , wee must obey Christ , and not the Church . It is true , that the Protestants rightly propose that question , ( which without all question ) cannot otherwise bee resolued : but heare what answere hee makes them : Verily , herein standeth the beginning of all presumption , when particular men thinke their owne iudgement to bee more agreeable to Gods commandements , Dicetū forsitan quomodò mutubuntur pracepta Christi authoritate Ecclesia , vt tunc sint obligatoria quando Ecclesia placu erit . Dico nulla esse Christi pracepta nisi quae per Ecclesiam protalibus accepta sint , Mutato iudicio Ecclesiae , mutatum est Dei Iudicium . Idem Epist. 3. then the iudgement of the vniuersall Church : nay , hee puts the question further ; Perhaps you will say , How shall Christes commandements be changed by the authoritie of the Church , that they shall binde vs , when the Church shall thinke it good ? I tell thee ( saith hee ) there is nothing to bee taken for Christs commandements , vnlesse it bee to bee so allowed of the Church : when the Church hath once changed her iudgement , Gods iudgement is likewise changed . Cardinall Hosius giues his consent with Cardinall Cusanus , and mor● plainly resolues the question in few words : Quod Ecclesia docet expressum Deiverbum est , et quod contra sensum et consensum Ecclesia docetur expressum Diaboli verbum est . Hos. de expresso verbo Dei . Whatsoeuer the Church teacheth , is the expresse word of God ; and whatsoeuer is taught against the sens● and meaning of the Church , 〈◊〉 the expresse word of the Deuill . To say nothing of the doctrine of Deuils , ( viz. ) the forbidding of Meats , and Marriage , ( foretold by the Apostle , and now fulfilled in the Church of Rome , ) I will giue you an instance or two in the word of God , and the doctrine of the Romane Church , that you may the better discerne , whether the Church changing her iudgment , there be any variablenesse , or shadow of turning with Christ , and whether the doctrine of the Roman church bee not expressely against the Word of God . Etsi Apostolus lingua intellectâ preces velit celebrari , tamen sanctam Ecclesiam iustissimis de causis contra statuisse Bened. Mont. in 1. Cor. 14.

Touching Prayer in an vnknowne tongue , it is the confession of Benedict , Montanus , a Parisian Doctor : Etsi Apostolus &c. Although the Apostle thought good to haue Prayer in a knowne tongue , yet the Church , vpon good causes , hath decreed the contrarie . Touching Adoration of Images , Licet in lege veteri prohibita fuissent lege diuinâ imagines visibiles , nedum ipsius Dei nihilo minùs Ecclesia . Ioh. Rag. orat ▪ in Conc. Basil . de Commun sub vtraque specie . it is the confession of Iohannes Ragusius , in his Oration at the Councell of Basil : Licet in Lege , &c. Although in the old time the visible Images of God , yea and of his Saints were forbidden by the Law of God , and no libertie was since granted either in the Old or New Testament , to make any such , yet ( the Church ) taught by the holy Spirit , hath not onely permitted , but decreed and ordained it . Touching the Communion in both kinds , it is the confession o● the Generall Councell of Constance , Conc. Constant . Sess. 13. Conc. Trid. Sess. 5. Can. 2. and the Councell of Trent , Licet Christus &c Although Christ did institu● the Sacrament in both kinds yet saith the Trent Councel he that shall say ( the Catholik● Church ) hath not altered it fo● good causes , or that they err● in so doing , let him bee accursed . These are speciall poin● with them , and the denya● of any of these , make a ma● heretike in the Church 〈◊〉 Rome ; yet by their ow● confession are decreed wi●● Non obstante . Notwithsta●ding Christ and his Apostles taught the contrary . Obserue then the difference betwixt the Gospell of Christ , and the doctrine of the Roman Church ; the Spirit of God denounced a curse , both against men and Angels , that should teach any other doctrine , then that they receiued from the Scriptures ; the Church of Rome pronounceth Anathema against all those that do not teach , and beleeue the doctrine of their Church , although it be different from the Scriptures .

I confesse the name of the Church is honourable , and her credit singular ; but that which stickes with mee , and as I conceiue is worthy of all mens obseruation ; the name of the Church , which is so much magnified , and adored of all Romanists , and Romish Proselytes , I say , that Romane Church , is neither vnderstood by the ignorant what it is , neither is it resolued by the learned amongst them , in certaine , what is properly meant & vnderstood by it .

First then , we must know , as the Church hath many parts to act ; Ecclesia Essentialis . Representatiua . Virtualis . Consistorialis Bell. de Eccles. li. 3. c. 2. so likewise the Romanists make her of foure seuerall sorts : The Essentiall Church , and this ( saith Bellarmine ) is a company of men professing the same Christian Faith and Sacraments , and acknowledging the Bishop of Rome to bee the chiefe Pastor and Vicar of Christ vpon the earth . The Representatiue Church ; and this is an Assembly of Bishops in a generall Councell , representing the whole bodie of the Church . The Vertuall Church ; and this is the Bishop of Rome , who is said to bee the chiefe Pastor of the whole Church , and hath in himselfe eminently and vertually both truth and infallibilitie of iudgment , and vpon whom dependeth all that certaintie of truth which is found in the whole Church . The Confistoriall Church ; and this consisteth of the Pope and Cardinals , and is termed by the S●rbonists , The Court of Rome . Curia Romana . Touching these seuerall acceptions of the Church , there are seuerall and different opinions . The Glosse vpon Gratian put the first question ,

Quaero de quâ Ecclesiâ intelligas , quoà hic dicitur quod non possit errare . Res . Ipsa congraegatio fidelium hîc dicitur Ecclesia . Causa 24. q. 1. c. A recta .

Concilium legitimum omnium consensu maximè propriè dici possit Ecclesia . Bell de Conc. et Eccles. l. 1. c. 18 Per Ecclesiam intelligimus Pontif. Romanum qui pro tempore Ecclesia nauiculam moderatur , et Ecclesiam Papam interpretantur non abnuo . Desp . ca. 10 lib. 3. de verbo Dei . Greg. de Val. disp. Theol. Ton . 1. disp. 1. q. &c.

Apud moder nos maximè importat hoc nomen Ecclesia quemadmodum hoc Ecclesia Rom. vrbis dudum obtinutt , cuius ministri et Presidentes sunt Papa et Cardinales ipsius , qui iam ex vsu quodam obtinuerunt dici Ecclesia . Defens . pacis part. 2. cap. 2. Cerem . li. 1 Sect 8 c. 6.

and thus resolues it : I would know what Church you vnderstand when you say , It cannot erre . I answere , It is the congregation of the faithfull , that is heere meant by the Church . To the second , Bellarmine replies : A lawfull Councell , by the most generall consent is most properly termed the Church . To the third , Gretzerus the Iesuite makes this confession I deny not , but by the Church wee vnderstand the Bishop of Rome for the time being , who guides the Ship of the militant Church : and Gregory de Valentia , by the Church wee meane her Head , that is to say , the Romane Bishop in whom resideth the full authoritie of the Church . To the fourth , Marsilius Patauinus giues his free assent : that the name of the Church is of great consequence amongst the moderne Writers , whose Ministers and Presidents are the Pope and Cardinalls , which now by vse and custome haue at last obtained to bee called the Church : and of this Church the Pope himselfe hath made this declaration , Yee shall bee the Senatours of my citie , and like vnto Kings , the very hookes and stayes of the world , vpon whom the very doore of the Church Militant must bee turned and ruled . Now amidst these different opinions , it must needes seem questionable , to which of these Churches a poore ignorant soule ( who desires satisfaction in matters of Religion ) should addresse himselfe : if hee require iudgement of the Essentiall Church , there is little comfort , and lesse assurance to be had from them , for they consist most of the ignorant and common people , and haue chiefest need of instruction themselues : besides , it is impossible to know the iudgment of all Christians , ( who make the vniuersall Church ) in all or any particular poynts of Religion . If he appeale to Councells , their right calling is vncertaine , their Decrees and Canons are doubtfull , for many of them are adiudged by themselues erronious , many spurious and counterfet : If hee would consult with the Pope and Cardinals in their Consistorie , it is a iourney too costly and tedious ; besides , it will appeare they are subiect vnto errour .

It resteth then that we examine the infallibilitie of particular Churches , and in particular that wee enquire whether the Roman church be that Church which wee are commanded to heare and obey , by the authoritie of the Scriptures .

SECT. XVIII . The most common Plea of the Romanists drawne from the Infallibilitie , Authoritie , and Title of the Catholique Church , is prooued to be false , vaine and friuolous .

TO giue the Church of Rome her due , let vs take a briefe suruay of her first foundation , and let vs fee what priuiledge did ancienly belong vnto her , and what authoritie shee claimeth at this day . First , the Apostle St. Paul in his Epistles to the Romans , congratulates with them , and sendeth them this greeting : Rom. 1.7 . To all that bee in Rome , beloued of God , called to be Saints : hee testifieth further with prayer & thanksgiuing , Vers 8. that their Faith was spoken of throughout the whole world : nay more , he makes an earnest request to God , that he might see the members of that Church , and impart Spirituall gifts vnto them , to the ende they might be established . These testimonies of the Apostle were speciall Caracters of an eminent & glorious Church ( although in truth ; there is not so much as this name of a Church giuen to the Romans in all the Scriptures , The church at Babylon elected . 2. Pet. 5.13 . ( vnlesse they will allow the Church at Babylon to bee the Church of Rome : ) and heere was a probable assurance of continued stability and perseuerance in the Faith in all Ages : but behold the same Apostle , which did so much glory in behalfe of their Catholique Faith , which gaue God thankes for them ; which , without doubt , prayed for the continuance of that Faith : Verse 9. ( For God is my witnesse ( saith he ) without ceasing I make mention of you alwayes in my Prayers . ) As if hee had foreseene by the spirit of Prophesie , they would glory in their owne worth and merits : shortly after , in his eleuenth Chapter of the same Epistle , giues them this speciall Caueat : Be not high minded , but feare : and withall giues a speciall reason of that Caueat . For if God spared not the naturall branches , take heede also lest hee spare not thee , behold therefore the bountifulnesse and seueritie of God ; towards them that haue fallen , seueritie ; but towards thee goodnesse , if thou continune in his goodnesse ; otherwise also thou shalt bee cut off . This Doctrine of the Apostle doth trench so farre into the present estate of the Church of Rome , that the Rhemists forbeare their Annotations vpon this place , for the truth is these last words . Thou also shalt bee cut off , Doe plainely intimate , that the Church of Rome from the time of the Apostles had a possibilitie of falling , and consequently was but a particular Church : for so it befell the Church of Ierusalem , and much more ( saith the Apostle ) may it befall the Church of Rome .

Let vs compare the testimonies and promises in behalf of the Roman Church , with other particular and famous Churches in the time of the Apostles , and see whether those promises did more largely extend to the faith of the Roman Church , then to other Churches : St. Paul ( writing to the Thessalonians , termes them by the name of the Church ) he giues this large testimonie in their behalfe : Thess. 1.8 . From you sounded out the word of the Lord , not onely in Macedonia and Achaia , but your faith which is toward God is gone forth into all places , that wee haue no need to speake any thing : yea more , hee giues them a kinde of assurance for the perpetuitie of their faith ; The Lord is faithfull , 2. Thess. 3 3 and will establish you , and keepe you from all euill : yet this Church is fallen away , and hath lost her first faith . The Ephesians are termed by the Apostle , 1 Tim. 3.15 The Church of the liuing God , the Pillar & ground of truth . And for this Church the Apostle makes this confession : Ephes. 3.14 16. I bow my knees vnto the Father of our Lord Iesus Christ , that he would grant you according to the riches of his glory , to bee strengthened with might by his spirit in the inner man : yet we see this Church which was the ground and pillar of truth , and for which the Apostle earnestly prayed for , is rased to the ground , and vtterly fallen from the truth . The Corinthians are tearmed by Saint Paul , 1. Cor. 1.2 . The Church of God called to be Saints . And this Church is farther witnessed by the same Apostle , that shee was rich in all things through Christ , in all kinds of speech and knowledge , and that shee was not destitute of any gift : yea , he deliuers confident in behalfe of that Church , that God would establish them vnto the end , euen the day of the Lord Iesus Christ : yet soone after some of them denied the Resurrection , they fell from the truth , and are now subiect to the Turke . If then the Church of the Thessalonians , of the Ephesians , of the Corinthians , ( touching the outward face , and visibilitie of the locall Churches ) if they are all fallen , notwithstanding such faire testimonies and large promises in their behalfe , ( which also were accomplished in the Elect ) what stabilitie could the Church of Rome promise to her selfe , which had not so much as the name of a Church , but was threatned vpon the breach of a condition , that they also should bee cut off ? Whether the condition be broken or no , I will not heere dispute : but this I may safely say , If the Iewes being the Lords peculiar people , and the naturall branches , were broken off , how much more the Church of Rome , being but a wilde Oliue branch , might bee cut off from the faith of Christ ? No doubt the Spirit of God foresaw , that the Romanist would glory in the name of the Church , and aduance that name aboue his word ; and therefore the word of God gaue not so much as a name of a Church , nor promise of infallibility & perseuerance vnto it , but a speciall caueat to put them in mind not to be high minded . I say therefore to the Romanist , as St. Hierom sometimes said to Pammachius and Oceanus : Quisquis es assertor novorum dogmatum quaese te vt parcas Romanis auribus , parcas fidei quae Apostolico ore laudae tur ; cur post quadi ingētos annos docere nos niteris , quod antea nesciuimus , cur profers in medium qd Paulus & Petrus edere noluerunt , vsque ad hunc l●ē si●e istâ doct●inâ nund Christianus fuit Hieron . ad Pammach . & Oceanum . Thou who art a maintainer of newe doctrine , whatsoeuer thou bee , I pray thee spare the Romane eares , spare the Faith that is commended by the Apostles mouth , why goest thou about now after 400 yeeres , ( I may say 1400 ) to teach vs that Faith which wee before neuer knew ? Why bringest thou forth that thing that Peter and Paul neuer vttered ? Euermore vntill this day the Christian world hath beene without this Doctrine .

But obserue the cunning of our Aduersaries , they doe as much glory of the Apostles testimonie , ( that the Romane Faith was published through the world ) ( as if the ancient , and the now Romane faith were all one : ) And to prooue an infallible Succession in their doctrine , they pretend , that St. Cyprian , a blessed Martyr , did witnesse to the world , that the Romane Church could not erre , and consequently the Trent doctrine is the ancient faith of Christ and his Apostles .

St. Cyprian ( saith M. Bishop ) tells vs , that Perfidiousnesse and falsehood in matters of Faith , can haue no accesse to the Church of Rome : so that by the Apostles confession , they challenge an eminent Visibilitie , and by this ancient Fathers testimonie , they claime an assured stabilitie in matters of Faith . If these things were true , I should craue pardon of Cyprian , not to beleeue him , because the Apostle teacheth mee to beleeue the contrary : but the trueth is , this testimony so often alledged by our aduersaries , makes nothing for their purpose ; for if Cyprian say that Infidelitie cannot come to the Romans , whose faith was praised by the Apostles mouth , then can none of the people of Rome erre , because the faith of them all was praised by the Apostles mouth : but the trueth is , this holy Father speakes not there of matters of faith , nor of the stabilitie of the Romane Church , ( although most Romanists so translate it and apply it ) but of the tumultuous and disorderly courses of certain lewd persons , who being censured by the Bishops of Africa , fled to the Bishop of Rome for protection of their cause , and therupon vpbraideth them , that they came to Rome with lyes and tales , which could finde no admittance , nor harbour there , Nauigare audent et — à schismaticis et profanis literas ferre , nec cogitare eos esse Romanos quorum fides Apostolo praedicante laudata est , adquos persidia non potest habere accessum Cypr. lib. 1. Epist 3. when as they might wel vnderstand , that the Romans were men whose Faith was commended by the Apostle , Et ad quos perfidia non potest habere accessum : vnto whom perfidiousnesse could haue no accesse ; that is , they would giue no eare to their perfidious and calumnious suggestions . This therefore , I must needs say , is vnfaithfulnesse and perfidiousnes in the Church of Rome , wilfully to misapply those things which make nothing for them .

I proceed from the infallibilitie of the Church to the authoritie of it , wherein you shall likewise obserue , the Romanists doe insist especially vpon that knowne confession of St. Austen : Ego vero Evangelio non crederem nisi me Catholicae Ecclesiae commoueret authoritas . Aug. contr. Ep. Fund . cap. 5. I should not haue beleeued the Gospell , except the Authoritie of the Church had mooued mee thereunto . But I pray , what doe these words concerne the Roman Church ? why should they bee applied rather to the Roman , then to his owne Church in Africa , or our Chuch in England ? ( for hee speakes not of the Roman Church , or any particular Church , but of the Church indefinitly . ) Moreouer , their owne Canus professeth , Canus loc. Theol. lib. 2. cap. 8. that St. Austen had to doe with a Manichee , who would haue a certaine Gospell of his owne admitted without further dispute : In this case ( saith he ) St. Austen puts the question : What if you finde one , which doeth not beleeue the Gospell ? what motiue would you vse to such a one to bring him to your beliefe ? I for my part ( saith hee ) should not haue beene brought to imbrace the Gospell , if the Churches authoritie had not swayed with me . 〈…〉 re● Cy● Epi● And from hence also Bishop Canus drawes this sound conclusion . The faith of the Gospel is not founded vpon the authority of the Church . This Exposition of their Romanist is agreeable to our belielfe : for wee professe , that the first outward motiue to bring men to the knowledge of the Scriptures , is the authoritie of Gods Church . Hooker Eccles. Polit. lib. 3. If I beleeue the Gospell ( saith Hooker ) yet is Reason of singular good vse , for that it confirmeth me in this my beliefe the more : If I doe beleeue as yet , neuerthelesse to bring mee to the number of beleeuers , except reason did somewhat helpe , and were an instrument which God doeth vse to such purposes , what should it boot to dispute with infidels and godlesse persons for their conversion and perswasion in that poynt .

Hee therefore that shall conclude from St. Austens doctrine , ( which he professed in the name of an heretike ) let him receiue his answer from the same Father , when he makes his confession as a true Catholike : Ex veritatis ore agnosoo Ecclesiam participem veritatis . Aug. in Psal. 57. By the mouth of God which is the trueth , I know the Church of God which is partaker of the trueth . But as it happeneth sometimes , that hee who hath fallen into the hands of an vnskilfull Physician , is loath afterwards to commit himself euen to a good one : Aug. lib. 6. Confess . c. 4 So was it in the state of my soule ( saith Austen ) which could not bee healed by beleeuing , and for feare of beleeuing false things , it refused to be cured by true ones . And in the Chapter following , whilest hee was yet a Manichee , hee makes this humble confession : Thou , Lord , Idem Confess . l. 6 c. 5. didst perswade mee thus , I say not that they were blameable who beleeued thy Bookes , which thou hast grounded by such authoritie throughout almost all the nations of the earth , but that they indeed were blameable who beleeued them not ; and that no ●are was to bee giuen to any , if peraduenture they should say to mee : How dost thou know that these Bookes were imparted to mankind by the Spirit of that one God , who is true in himselfe , and most true , when hee speaketh to vs ; for that is the very thing it selfe , which is especially to bee beleeued . Thus St. Austen the Catholique , interprets Austen the Heretique : After his conversion to the trueth , the blessed Spirit did perswade him , that there was no eare to bee giuen to those men which made such doubts and questions ( as are dayly made in the Church of Rome ) viz. How doe you know the Scriptures to bee the Word of God ? but as the Samaritans beleeued that Christ was the promised Sauiour vpon the report of a woman , yet afterwards when they heard him themselues , they professed they beleeued him for his owne sake , and not for the womans report : So likewise this holy Father , first conferred with flesh and blood , as the most knowne & familiar meanes to introduce a sauing knowledge ; but after hee had receiued the Spirit and word of trueth , he , like the Samaritans , beleeued the Gospel , not for the Churches sake , but for Christs own authoritie , and his Gospels sake .

The Authoritie of the Church is rightly compared to a Key , which openeth the dore of entrance into the knowledge of the Scripture : now when a man hath entred & viewed the house , and by viewing it , likes it , and vpon liking , resolues vnchangeably to dwell there ; hee doeth not set vp his resolution vpon the key that let him in , but vpon the goodnesse and commodiousnes which he sees in the house . I omit diuers Expositions of the learned Romanists , touching this saying of Austen : Durand . l. 3 Dist. 24 q. 1 Diedo . de Eccl. Script . & dogm . lib. 4. c. 4. Ge●s . de vita spir . Animae . lect. 2. Coroll. 7. Durand , Driedo , and Gerson tell vs , That those words of Saint Austen had relation to the Primitiue Church , which both saw Christs person , and his miracles , & heard his doctrine . Aquinas saith , Augustinus de Ecclesia vt causa praeponente , non vt fundamento fidei loquitur A quin. in 2 2. quaest. 2. art 7. that St. Austen spake of the Church as an ouer-ruling cause , but not as a foundation of Faith . And for a conclusion of this poynt ; The minde of the faithfull beleeuer doth not rest in the iudgement of the Church : for ( saith Stapleton ) Although the Church by reason of her Ministerie and Mastership receiued of God , Stapl. lib. 3. de author . Scrip. c. 12. doth cause vs to beleeue , yet the reason wherefore wee beleeue , is not the Church , but God speaking within vs , and witnessing his trueth vnto vs by his holy Spirit . Thus briefly touching the authoritie of the Church : now I proceed to our aduersaries claim touching the Vniuersalitie of it .

Lessius the Iesuite tells vs , The Church of Rome , Sola Ecclesia Romana eique adhaerens multitudo Ecclesia Catholica , &c. Less . in Consult . Consid. 6. and that Church onely and the multitude adhering to it , is the Catholique Church , the Religion of this Church is Catholique , the faith is Catholique , the doctrine is Catholique , and their followers are tearmed Catholikes . What is properly vnderstood by the Catholike Church , St. Austen deliuers in these words , Non haec , aut illa , It is not this Church , Toto orbe diffusa . Aug. de rudibus Catech. c. 20. or that Church , but the Church dispersed throughout the whole world : Maiores nostri Catholicam nominarunt vt ex ipso nomine ostenderent quia per totum est . Aug de Vnit . Eccles. cap. 2. and from hence , Our Ancestours named the Church Catholique , that by that name they might demonstrate the Vniuersall . If then the Church of Rome can prooue their Church Vniuersall , there would be an end of all controuersies : for we professe our selues to bee members of the vniuersall Church , wee say that Church can neither erre totally , nor finally ; and wee willingly grant , that out of that Church there is no saluation . But certainly this last Tenet doeth strongly euince , that the Roman Church is not Vniuersall , for Saint Stephen , and St. Iames , and others suffered Martyrdome , and were saued in the Church of Hierusalem , and in the Church of Antioch , before the Church of Rome was euer heard of ; and they were all members of the vniuersall Church . But let the Church of Rome claime what title or prerogatiue she list , shee is in danger to fall vpon a Rocke : for if shee confesse that shee is a particular Church , shee stands subiect vnto errour ; if shee assume the title of Vniuersall , she is altogether invisible : for Vniuersale sentitur non videtur : That which is Vniuersall , is vnderstood , not seene . It is the Article of our Creed : I beleeue the Catholique Church : and , Hoc enim veracitèr dicitur credi quod non potest videri . Greg. Dial. 4. c. 4. that is truely said to bee beleeued which is inuisible , saith Gregorie . And that the world may know the Romanists are Nominals , such as vaunt of the name of Catholikes , as the Donatists did in the Primitiue Church , when they want the nature of the thing it selfe , their owne Waldensis , who well vnderstood how to make a difference betwixt the particular Roman , and the Vniuersal Catholike Church , tels vs : Wald. de doctr. Fidei . lib. 2. art. 2. cap. 19. The Church whose faith neuer faileth , according to the promise made to Peter , is not any particular Church , as the Church of Africa , nor the particular Romane Church , but the Vniuersall Church , not gathered together in a Generall Councell , which hath sometimes erred ; but it is the Catholique Church dispersed through the whole world , from the Baptisme of Christ vnto our times , which doeth hold and maintaine the true Faith , and faithfull testimony of Iesus . Neither was this the particular opinion of one priuate man , but many Bishops , and learned Doctors did professe publikely in the Councell of Ferara : Quacunque facultate Romana Eccles. praedita sit , vniuersali Ecclesiae inferior sit . Concil. Ferar . Sess. 10 With whatsoeuer power the Church of Rome is indued , yet it is inferiour to the Vniuersall Church . And if wee require a cloud of witnesses , behold both Princes , and Cardinalls , and Bishops in the great Councell of Basil , resolued , and declared ; Ecclesia Romana non est vniuersa , sed est de vniuersalitate corporis mystici Concil. Basil . in Appendice . That the Church of Rome is not Vniversall , but a part of that vniversall mystical body of Christ , as appeareth by Gregorie : Therefore for as much as it is a member of the said body , it is not , neither can it be , the Head of the same body , since there is a difference betwixt Head and members .

Thus if wee looke for Infallibilitie , it is not found in the Romane Church : If wee looke for the Authoritie of the Church , it is inferiour to the Scriptures , vnlesse they say , the Scripture is vnder the Church , as some say the Sunne is vnder a cloud , when it is aboue it . If wee looke for Vniuersalitie , the Romane Church is but a member , and no sound member of the Vniuersall . Let vs therefore examine in particular , where , or in whome wee shall finde this Church , which doeth assume those great and glorious Titles to her selfe .

SECT. XIX . The Church which our Aduersaries so much magnifie amongst themselues , is finally resolued into the Pope , whom they make both the Husband and the Spouse , the Head and the Body of the Church .

SAint Matthew tels vs , that our Sauiour Christ gaue charge to Saint Peter , as well as to the rest of his Disciples , that if any dissention did happen which they could not well reconcile among themselues , they should tell the Church . If Saint Peter himselfe was commaunded to tell the Church , and the Pope bee St. Peters Successor , it would somewhat trouble a doubtful Recusant , how to vnderstand and beleeue the Pope for the Church : for if Christ had taken Peter for the Church , it is not probable , hee would haue bid him tell the Church ; for that had beene all one as to bid the Church , tell the Church : Yes , Postremò dicere Ecclesiae , id est , sibi ipsi Bel. de Concil. author . lib. 2. cap. 19. ( saith Bellarmine ) the Pope ought to tell it to the Church , that is , to himselfe . I take not vpon me to answer this learned Cardinall , but I dare avowe , that this Exposition of Scripture is not according to the Article of his faith , with the vniforme consent of Fathers : Howbeit , by this solution of Dic Ecclesiae , wee are informed where , and in whom wee may finde the Romane Church .

Gretzerus the Iesuite puts the question touching the Pope , and returnes his answere in this manner : Ais tertio interpretátur Ecclesiam Papam non abnuo , quid tum ? Gretz . def. c. 10. l. 31. de verbo Dei . Thou saiest they interpret the Church ( the Pope ; ) I graunt it , what then ? yet wee may doubt of his sentence : for how can wee bee certaine that he erres not ? Yes ( saith hee ) from these sayings , I will giue thee the keyes , &c. The gates of Hell shall not preuaile &c. Whatsoeuer thou bindest , shall bee bound , &c. But who shall iudge of the sense of these places ? How shall I know those things are spoken of the Pope ? From Ecclesiasticall Tradition , from the consent of our Elders , from the Suffrage of all Antiquitie , from the Text it selfe , if there bee brought no peruerse or preiudicate opinion against it : to conclude , whether thou wilt or no ( thou shalt beleeue it ) from the Popes owne Sentence and determination . To this Church then lyeth an appeale from Scriptures , from Councels , from the Essentiall Church ; and for that cause Cardinall Bellarmine proclaimes it as the Popes Champion , Bellar. de Concil. author lib. 2. cap. 17. Nos defendimus , Wee maintaine that the Pope is simply and absolutely aboue the vniuersall Church , and aboue Generall Councells : and as great men sometimes loue to bee soothed vp in their greatnesse , and are led with opinion of their Parasites , to beleeue that for a trueth , which is but a suggestion of falsehood : so it came to passe touching the Popes power in these latter dayes ; they did so much atatribute to his Authoritie , and Infallibilitie deriued from Peter , that Cardinall Zabarella rightly obserued , and ingenuously confessed ; They haue made the Popes beleeue , Persuaserunt Pontificibus quod omnia possunt , & sic qd facerent quicquid liberet etiam illicitet , & sint plusquam Deus . Zabarella . that they might doe all things whatsoeuer they listed , yea notwithstanding they were things vnlawfull : and thus , ( saith he ) they haue made him more then God . Bishop Begnius in the last Councell of Lateran , speaking to Pope Leo , cryes out in admiration of his Holinesse . Ecce venit Leo : Behold , heere commeth a Lyon of the Tribe of Iuda , the Root of Dauid , Te Leo beatissime saluatorem expectauimus , apprehende scutum &c Concil. Later 5. Sess. 6. in orat . Begn . ad Leon. 10. behold hee hath raised vp a Sauiour , which shall deliuer the people of God from the hand of the destroyer . Thou art hee , O most blessed Leo , whom we haue expected as a Sauiour , take vp thy sword and buckler , and arise in our defence . And thus by degrees , first Vox populi , the common people , by admiring his greatnesse , then Bishops & Cardinals by their flattering suggestions , haue at last ascribed infallibilitie of Iudgement to his Authoritie , ( which I am verily perswaded neuer Pope did beleeue in himselfe ) and hereby they haue aduanced him aboue Fathers , aboue Councels , aboue the Church ; and now at last made him the whole Church , in so much that some of his own side are not ashamed to professe , Beard . Mot. 6. vide in Iewel . p. 49. that the Pope may dispense against the Apostles , yea , against the new Testament vpon good cause , and also against all the precepts of the Old . Syluester Prierias , Master of the Popes palace goeth further , hee giues vs to vnderstand , that the authoritie of the Roman Church , Quicumque non innititur doctrinae Romanae ecclesiae , ac Romani Pontificis , tanquam Regulae Dei infallibili , à quâ etiam sacra Scriptura robur trahit et authoritatem , hereticus est . Sylu. Prier . contra Luther . and of the Bishop of Rome , is greater ( then the authoritie of Gods Word ) and therupon he concludes , Whosoeuer leaneth not to the doctrine of the Roman Church , and of the Bishop of Rome , as vnto the infallible Rule of God , of which Doctrine the holy Scripture taketh force and authoritie , he is an heretike . And for a further confirmation of this beliefe , Gretzerus the Iesuite makes this conclusion : Id solum pro verbo Dei veneramur ac suscipimus , qd nobis Pontifex ex Cathedra Petri , &c. Def c. 1. l. 1. de Verbo Dei . p. 16. Wee doe receiue and reuerence that onely for the Word of God , which the Pope as supreame Master of the Christians , and Iudge of all controversies , doth determine in the Chaire of Peter . Now if it happen that some Proselyte of a tender conscience , should make some scruple , whether the Pope ought to be heard and obeyed , when hee is a murderer , a Sorcerer , and a wilfull subuerter of the truth , ( as some Popes haue been ) Hosius their Doctour , wisheth them not to trouble themselues with such idle curiosities . Iudas ne sit an Petrus , au Paulus Deus attendi non vult , sed solum hoc qd sedet in Cathedrâ Petri — de cuius ore legem requirere iussus est . Hoc solum spectari vult . Hos. in Confess . Petricouien . ca. 29. God will neuer haue thee consider ( saith he ) whether the Pope bee a Iudas , or a Peter , or a Paul ; it is sufficient onely that he sitteth in Peters chaire , that hee is an Apostle , that he is Christs Ambassadour , that he is the Angell of the Lord of Hostes , from whose mouth thou art commanded to require the Law . This thing onely Christ would haue thee to consider . Againe , admit a Councel , a whole congregation of men should make a doubt whether the Pope may erre , and by reason of that scruple , would not readily obey him : Cardinall Bellarmine by way of preuention , Si autem Papa erraret , praecipiendo vitia vel prohibendo virtutes , teneretur Ecclesia credere vitia esse bona , et virtutes malas nisi vellet contra conscientiam peccare Bell de Pont. li. 4. c. 5. giues them this lesson : If the Pope should so farre foorth erre , as to command vices , and forbid vertues , the Church were bound to beleeue that vices are good , and vertues are euill , vnlesse shee will sinne against her owne conscience . Heere is an implicite faith commanded ; let the Popes doctrine bee true or false , if the Romanists will resigne vp their senses and vnderstanding to this Vertuall Church , ( which is the Pope ) they shall haue a Priest & Cardinall for their Tutors ; but by their leaue , they may make shipwracke of their faith , by being their Disciples . I proceed from an implicite faith to a blin● obedience ; and therein I will giue you a remarkeable example from another Schooleman , who aboue all things doeth honour and commend a blinde obedience to the Church ( that is , to the Pope . ) Gregorie de Valentia tells vs of an Italian Merchant of Placentia , who reasoned and resolued with himselfe in this manner : I hold it is better to professe the Romane Religion , Laurent . disceptatio Theolog. pag. 5. then the Lutheran ; First , because I can briefly learne the Roman faith : for if I say what the Pope sayes , and deny what the Pope denies ; and if he speake , and I hearken vnto him , this alone is sufficient for mee : but if I should bee a Lutheran , I must learne a Catechisme , I must search the Scriptures , which in trueth I cannot intend , when I must look after the Ships of Italy , and my Merchandise beyond the Seas . You haue heard the reason why this Layman did dislike the Protestants Religion , and what was the rule of his Roman faith , now heare what iudgement this learned Schooleman giues concerning this Merchant ; Deum nihil habiturum : God ( saieth he ) will haue nothing to lay to the charge of this man at the dreadfull day of Iudgement . To say nothing of this presumption , I pray God that Pagans & Infidels who knew not Christ , arise not vp in Iudgment against them that teach such doctrine : for whereas all men by the Apostles rule , should be ready to giue an account of their Faith , and must bee iudged by the Word of God ; this man by not knowing the Scriptures nor the articles of his faith , but onely for intending his Merchandise , with a blinde obedience , and an implicite faith , shal be free both from guilt and punishment : and no doubt , from this general beliefe , of the Popes authoritie , and infallibilitie , the saying of Gregorie the 13. is verified : D. 40 Si Papa in Annot. Men doe with such reuerence respest the Apostolicall See of Rome , that they rather desire to know the ancient Institution of Christian Religion from the Popes owne mouth , then from the holy Scriptures ; and they onely inquire what is his pleasure , and accordingly they order their life and conversation .

He therefore that will appeale to the Bishop of Rome , to Rome let him goe ; but woe to the Recusants of England , & other countreys remote from Rome , which cannot heare the Church , being so farre distant from him : nay , woe to them at Rome , that liue in his Sea ; for how can they heare him if hee neuer preacheth ? But withall , most miserable is the condition of the hearer , notwithstanding he should preach : for his owne Cardinall assures vs , that if his Holinesse teach not the whole Church , Bell lib. 4. de Rom. Pont. lib. 4. cap. 14. hee is in as much possibilitie to erre , as Innocent the eight was when hee permitted the Norwegians to celebrate the Eucharist without wine . Thus from the multitude of beleeuers , which is the Essentiall Church , we are sent to the Councell , from the Councell , which is the Representatiue Church , wee are sent to the Pope , which is the Virtuall , and now at length being arriued at the Pope Consistory , his Cardinal giues vs to vnderstand , that a man may returne happily as wise as he went , but withall intimate● 〈◊〉 vs , that there are no● oracles , ●o infallible doctrine to bee learned from his mouth , vnlesse hee will first declare by publike decree , that hee intends to preach to the Vniuersall Church , Besides , how the Vicar of Christ should bee the Spouse of Christ , how a particular member of the Church should become a Vniuersall Head of the Church : how Papa , the Pope , anciently a Father , should become the Church , which is alwayes a Mother , it is a mysterie vnsearchable , & past finding out : for sure I am , if the Pope be the Church , let them pretend whomsoeuer they will for their Father , they can haue no Church except Pope Ioane for their Mother .

It remaineth then , that in the next place wee examine the certaintie of that faith , which must be learned from the Pope : for if the Pope haue not Infallibilitie of Iudgement , then is hee not that rule of faith , then is he not that Church , which is the pillar and ground of truth ; and consequently miserable is the condition of those poore Christians , that relie vpon his opinion , as vpon the infallible Doctrine of the Church ; and first I will proceed to the Popes Succession in doctrine and person , & compare the doctrine of the ancient Bishops of Rome with the Popes of these later times , that thereby wee may discerne , whether the Popes Infallibilitie bee priuiledged by his Chaire , or whether the ancient Roman faith bee successiuely deriued from the ancient Bishops of Rome , to the Popes of these latter ages .

SECT. XX. The Church which is finally resolued into the Pope , wants both Personall and Doctrinall Succession , as appeares by seuerall instances and exceptions , both in matters of fact , and matters of faith .

HOsius the Romanist tels vs for certaine , Hos in Confess . Petricou . c. 29. that if we reckon all the Popes that euer were from Peter vntill Iulius the third , there neuer sate in his Chaire any Arrian , any Donatist , any Pelagian , or any other that professed any manner of Heresie . The reason of this as I conceiue is deliuered by Card. Cusanus : Veritas adhaeret Cathedrae , vniuersa Catholica Ecclesia ad Petri Cathedram conglobata à Christo numquam recedit . Cusan . ad Bohem. Epist 2. The trueth cleaueth fast to Peters Chaire ; the whole vniuersall Catholike Church is rolled vp to Peters chaire , & shal neuer depart from Christ . I wil not take vpon mee to examine the Pope , in what Office , in what religion , in what piece of his life he hath succeeded Peter : but that you may know , ( howsoeuer the Popes faith is annexed to the Chaire ) hee hath err●● , and is subiect to error as ●e is Pope , I will compare the doctrine of the ancient Bishops of Rome , with the faith of the later Popes , and the later Popes Decrees and definitiue Sentences , with their flat contradictions , and contrary Decrees amongst themselues , whereby it shall appeare , that the later Popes haue not onely erred in disclaiming the decrees of their Predecessours , but haue digressed wholly from the ancient Roman Bishops , both in faith and manners , and withall they want that Infallibilitie , that personall , and doctrinall Succession , which they so much magnifie amongst themselues .

Anacletus Bishop of Rome in the yeere 103 , decreed , that after Consecration , Dist. 1. Episcopus & 2. Peracta . all present should communicate , or else bee thrust out of the Church , for so ( saith hee ) the Apostles did set downe , and the holy Church of Rome obserueth . On the contrary , at this day it is made lawfull for the Priests to receiue alone , the people onely gazing and looking on ; and withall Pope Iulius the fourth hath decreed in the Councell of Trent : Conc. Trid. Canon . 8. Sess. 22. If any shall say , that Masses , in which the Priest alone doeth communicate , are vnlawfull , and therefore ought to be abrogated , let him be accursed .

Leo the Great , Bishop of Rome in the yeere 440 , speaks of the death of Martyrs in this maner : Leo. Epist. 81. Although the death of many Saints hath been pretious in the Lords sight , yet the death of no innocent person hath beene the propitiation for the world , that the righteous receiued crownes , but gaue none , that of the fortitude of the faithfull , haue grown examples of patience , not gifts of righteousnesse : that their deaths as they were seuerall persons , were seuerall to euery of themselues , and that none of them by his death , paid the debt of any other man ; because it is only our Lord Iesus Christ , in whom all were crucified , all dead , all buried , all raised againe from the dead . On the contrarie , Haec opinio reprobata est à P●o 5. Pontifice , et à Gregorio 13. Bel. de Indul. lib. 1 cap. 40. Pope Pius the 5 , and Gregorie the 13 , both condemned , ( saith Bellarmine ) the Diuines of Lovaine , and others , who defended , that the sufferings of the Saints , cannot bee true satisfactions , but that our punishments are remitted onely by the personall satisfactions of Christ . Nay more ( saith he ) If the sufferings of Saints may not bee applied to vs , to free vs from the punishment due for our sinnes , lest they should seeme to bee our Redeemers , then certainly wee our selues cannot redeeme those punishments by our owne labours , Idem ibid. Resp. lest we also should seeme to be our owne Redeemers . But Pope Iulius the fourth , and the Councell of Trent , ( saith the Cardinall ) most plainly teach the contrary .

Gelasius Bishop of Rome , in the yeere 492 professeth , and declareth for an Article of his beliefe : In the Sacrament is celebrated an Image , Gelas . cont . Futych . & Nest . or semblance of the body and blood of Christ , and there ceaseth not to bee the substance or nature of bread and wine . On the contrary , Pope Innocentius the Third , decreed it for an Article of faith in the Councell of Lateran , with a Firmiter credimus : Wee stedfastly beleeue , Lib. 1. Decret. cap. Firmitèr credimus . that the body and blood of Christ are truely contained in the Sacrament of the Altar , the bread being transubstantiated into his body , and wine into his blood , by the diuine power ▪ so that there must be really , verily , and substantially present , the naturall body and blood of Christ , which was conceiued of the Virgin Mary , and which is ascended into Heauen .

Touching the Communion in both kind , the same Gelasius proclaimed to the communicants of his time : Aut integra Sacramenta percipiant , aut ab integris arceantur . Gelas . de Consecr. Dist. 2 Comperimus §. Either let them receiue the whole Sacrament , or let them be driuen from the whole : for the diuiding of one and the same Sacrament , cannot be done without great sacriledge . On the contrary , in this latter age , Pope Martin the Fifth , hath decreed it with the consent of a whole Councell : Conc. Constant . Sess. 13. If any shall obstinately maintaine , that it is vnlawfull or erronious , to receiue in one kind , hee ought to bee punished , and driuen out as an Heretike .

Gregorie the Great , Bishop of Rome , about the yeere 600 , publisheth his instruction for the people touching Images : Epist ex Regist. lib. 9. cap. 9. Let the children of the Church now dispersed , be called togeather , and taught by the Testimonies of the Scriptures , that nothing made with hands may be worshipped . And withall concludes : If any will make Images , forbid them not ; but by all meanes let him avoyd the adoration of them . On the contrary , in this later age Pope Pius the fourth declares it for an Article of Faith : I most firmely auouch , Bulla Pij 4. Art 9. that the Images of Christ , and the Mother of God alwayes a Virgin , and other Saints are to bee had and retained ; and that due honour and veneration is to bee giuen to their Images . Againe , touching the vse and sufficiencie of the Scripture , Sect 13. touching the Reall presence , Priuate Masse , Communion in both kindes , Merite of workes , the Popes Supremacie , and the like : Gregory is flatly opposite to the Popes of these later times . And that you may yet further heare , that the Popes haue no Infallibility in their Determinations and Decrees , you shall find likewise , that the later Popes doe not onely vary from the Faith of the Ancients , but also differ amongst themselues , and contradict each other in many substantiall poynts of their owne doctrine .

Pope Caelestine the Third , in the yeere 1191 , published a Decree , Alph. aduers haeres . lib. 1. c. 4. that of maried persons , if one fall into Heresie , the Marriage is dissolued , and the Catholike partie is free to marrie againe . Neither ( saith Alphonsus ) was this errour of Calestine such as ought to bee imputed to negligence alone , that wee may say , hee erred as a priuate man , not as Pope : for this difinition of Caelestine was extant in the Decretals which I my selfe haue seene and read . On the contrary , Pope Innocentius the Third , his immediate Successor decided the case , and confessed that one of his Predecessors , ( which saith the Glosse , Decret li. 4. de diuortijs Quanto §. Praedecess . was Caelestine ) had decreed otherwise , whose resolution was in the olde Decretals , and it was euill that Caelestine said .

Pope Gregorie the Ninth , in the yeere 1227 , proclaimeth it to the world , Greg. Ep ad Germ. Archiep . Constant . apud M Paris . in Henr. 3. The not knowing the Scriptures , by the testimonie of trueth it selfe , is the occasion of errours , and therefore it is expedient for all men to reade or heare the same . On the contrary , Pope Clement the Eighth , forbids all the common people , yea ●id Regulars also , to reade or retaine any vulgar Translation of the Scriptures , without licence of their Bishop , or Inquisitor : and there hee giues the reason flatly opposite to the Tene● of his Predecessor : Azor Inst. Moral . part. 1. l. 8. c. 26. Because the common vse of Scripture is found by experience to bee rather hurtfull then profitable .

Pope Nicholas the fourth , in the yeare 1288 declared in his Decretall , Sixti Decr. lib. 5. tit . 12. §. Exijt . that To renounce the proprietie of all things , not in speciall onely , but in common also , is meritorious and holy , which Christ taught by Word , and confirmed by Example , and the first Founders of the Militant Church deriued to others by paterne of their Doctrine and Life : On the contrarie , his Successor Iohn the 22. published and declared , Extrauag . ●ohn 2 tit 14 § Cum inter nonnullos . that It is Hereticall , to affirme that Christ and his Apostles had nothing in speciall , nor in common .

Pope Martin the fifth , in the yeare 1431. in the grand Councell of Basil , Conc. Basil Sess. 33. decreed the Councell aboue the Pope : Pope Eugenius the fourth , Bell de Eccles. & Concil. l. 1. c. 7. his immediate Successor , condemned that Session , & declared the Pope to bee aboue a Councell . And , that which is most remarkeable , those Romanists which condemne the Translation of our Bible ( as if the latter Translation did contradict the former ) shall finde , The first Bible was printed at Rome 1590 the second , 1592. that Pope Sixtus Quintus published in the yeere 1590 , and commanded to be read and followed vpon such pain 〈◊〉 as are mentioned in his Breue ; D. Iames his Apol. of Bellu●n Papale p 27. within two yeere after was reiected by hi● Successor Pope Clement 〈◊〉 8. as a Translation erronious , Acta priorum Pontificum sequentes Pontifi●es aut infringunt , iut omnino tollunt , nihil enim aliud isli Pontificuli cogitabant , quam vt nomen et dignitatem ma●orum suorum extinguerent . Plat in Stephan . & in Romano . and opposite to th● Truth . And thus saith ●●tina , The latter Popes , eithe● vi●lat , or vtterly repeale th● Decrees of their Predecessors ▪ For the little pettie Popes ha● no other study to busie themselues withall , but onely to defuce the name , and dignitie 〈◊〉 the former Popes .

First then , wee may obserue , that the ancient Bishops of Rome , published and declared the same faith and doctrine , which the Protestants teach in the fundamentall poynts at this day . They commaunded Priests and people to communicate together , contrary to the doctrine of Priua● Masses : they taught , that the Sacrament was a semblance of Christs body , and that the substance of bread did remaine after consecration , contrary to the Faith of Transubstantiation : they commanded the cup to bee giuen to the lay people , which the later Popes forbid at this day : They condemned the Worship of Images , Merit of works , and the Popes Supremacie ; all which doctrines are receiued by the later Popes and councels , and declared with Anathema's , to bee beleeued as Articles of faith .

Thus wee see the house diuided against it selfe , Heu Domus antiqua quam dispari dominaris Domino . the later Popes repealing the Acts of the former , and both contradicting each other . Now how the house should stand which is diuided against it selfe ; how the Pope should be the Rule of faith , and yet dissent from the faith of his Predecessours : how the Pope should bee the Pillar and ground of Trueth , and yet his Trueth opposed and contradicted by his Successors , I may well conceiue it may be A mystery of Babylon , Reuel. 17.5 . but I professe I cannot vnderstand it . Briefly and truly I may say of the Popes in these later ages , They haue succeeded their predecessors as Caiphas succeeded Aaron , or as sickenesse succeedeth health , or as darknesse succeedeth light ; & from these few examples in Faith and Doctrine , I will conclude with the saying of St. Ambrose : Non habent Petri hareditutem , qui Petri fidem non habent . Ambros . de Paenit . l. 1. c. 6 They haue not the succession of Peter , that want the faith of Peter .

I proceed to the Popes Succession in person , which ( although it be of no force and authoritie , by the testimonies of our aduersaries , vnlesse there be also a right succession of doctrine in the same Church ) yet I wil giue you some few instances and obseruations of their owne Writers , that the vncertaintie of their Succession may more easily bee discouered by their owne confessions .

Gratian the Compiler of the Popes Decrees , well vnderstood , that the Popes succession would bee interrupted , if his faith and doctrine should bee compared with Peters ; and therfore for more certaintie , ( by transposing the word Faith into Scate ) hath appropriated the right Succession to the Sea of Rome , Petri haereditatem non habent , que non habent Petri sedem . Grat. de Poenit dist. 1. c. Potest . in these words : They haue not the Succession of Peter , that want the Seat of Peter . To let passe these forgeries , it is strange to see what shifts the Romanists doe vse , to make good the lineal descent of their Popes . Rather then they will want authoritie of Scriptures to proue Peters being at Rome , they wil confesse that Rome is meant by that Babylon , Annot. vpon the Rhemish Testament . 1. Pet. c. 5. v. 13. which is spoken of in the 16 and 17 of the Reuelation , which without doubt is the Seat of Antichrist . Besides , they are not agreed among themselues , whether Linus , or Clemens , or Cletus , Quidam post Petrum immediatè ponunt Clementem , vt Tertullianus et Hieronymus , alii post Petrum ponunt Linum , & posteà Clemente in &c. Bell. de Rom. Pont. l. 2. c. 5 or Anacletus succeeded Peter , if he were at Rome . Neither can they well resolue , whether the Pope should succeed St. Peter , or St. Iohn● for St. Iohn liued 33 yeeres after St. Peter ( saith Baronius ) so that the succession must bee either deriued from St. Iohn the suruiuour , or else the Pope , who immediately succeeded St. Peter , must bee greater then an Apostle , during the time of Saint Iohns suruiuourship .

Quae tum facies sanctae Rom. Ecclesiae quam foedissima cum Romae dominarentur potentissimae aeque ac sordidissimae meretrices , quorum arbitrio mutarentur sedes , darentur Episcopi , et qd horrendum et nefandum est intruderentur in sedem Petri earum Amasii , Pseudopontifices , qui non sint nisi ad consignanda tempora in Catalogo Pontificum scripti . Baron Annal. in ann. 912. But admit that St. Peter was at Rome , admit the ancient Bishops of Rome did rightly succeed Saint Peter , yet What was the face of the Roman Church ( saith Baronius ) and how most filthie did it appeare , when the most impotent and base Queanes bare all the sway at Rome , changed Sees , and gaue Bishoprickes a● at their pleasure ; and which is most abominable , and not to be named , intruded their Paramours into Peters Chaire , false Bishops , whose names are written in the Catalogue of Popes , onely to note and designe the times .

To passe by the two and twenty Schismes in the Papacie , wherein it was questionable betwixt the Pope● and Anti-Popes , who were the true Successors of Peter . To let passe the vacancie in the Papall Sea for many moneths and yeeres , during which time the Pope fare at Auinium , & left the Sea of Rome . Their owne Genebrard confesseth , there were fiftie Popes irregular , Apostatici , Apotactici . Genebr . Chron l 4. disordered and Apostaticall . And Bellarmine tells vs , at the Councell of Constance , Bell de Rom. Pont. li. 4. c. 14. there were three Popes , neither could it easily bee resolued , which of them was the true and legitimate Pope . Dubius Papa habetur pro non Papa . Bell. de Concil. l. 2. cap. 19. And ( saith he ) A doubtfull Pope stands for no Pope . If then there were false Popes by Baronius confession , if Apostaticall Popes , by Genebrards confession ; if doubtfull , and consequently no Popes , by Bellarmins confession ; what certainty , what assurance can these men haue of the Popes personall Succession ?

It was a pertinent and full answer made to a Iesuite , by an acute & learned Doctor of our Church , touching the personall succession of D. Featly in his answere to a Iesuit touching personall Succession . the Pope : If by Bishops you vnderstand rightly consecrated , and canonically elected & inuested , Pope Pelagius the first was not so : for he was not ordained by three Bishops . Pope Hildebrand was not so , who held the Papacie by an Imposture : nor Syluester , who aspired to it by Magicke : nor Eugenius , who was first promoted by faction , and afterwards held it in despight of the Councell of Basil . Again , If by true Bishops , you meane Orthodoxall Bishops , & preachers of the the truth , Pope Liberius was not such ; for he was branded with the note of Arianisme by St. Hierome , and Pope Damasus . Pope Honorius was not such ; for he was condemned for the heresie of the Monothelites in three Generall Councells , confirmed by three Popes . Iohn the 23. was not such , who was charged in the Councell of Constance with the denyall of the immortality of the Soule , & the life to come , and for that and other blasphemous crimes was deposed by the Councell .

Alphonsus a Castro , was an obedient seruant to the Pope , Quamuis credere teneamur ex fide verum Petri successorem esse supremum totius Ecclesiae pastorem , non tamen tenemur eadem fide credere Leonem aut Clementem esse verum Petri successorem , quoniam non tenemur ex fide Catholicâ credere eorum quemlibet ritè et canonicè fuisse electum . Alph. lib. 1. contr. haeres . cap. 9. yet would hee by no meanes allowe that euery Pope had Infallibilitie in a right line of succession from Peter : For admit ( saith hee ) that we are bound to beleeue out of Faith , that the true successor of Peter is the supreame Pastor of the Vniuersall Church , yet we are not bound to beleeue with the same faith , that Leo , or Clemens , is the true Successour of Peter , because we are not bound to beleeue it , as a point of faith , that either of them had a right and Canonicall election . The reason as I conceiue , why this Succession in person is become so doubtfull and vncertaine amongst themselues , is partly grounded vpon their owne Councels , and their Popes Decrees : Conc. Flor. in Decret. Eugen. for the Councell of Florence declared , that the intention of the Priest did ordeine the Sacraments , and consequently if his intention did faile at the time of Consecration , the Sacrament of Orders was vtterly voyd , and the Priests Ordination and Succession for want of intention , was of no effect , and as touching the Popes Decrees , Iulius the second aboue 120 yeres since , published and declared by his Bull , ( which all Cardinalls , at the entrance of the Conclaue , are sworne to obserue ) That if it happen the election of the newe Pope bee made and done , Bulla Iulij 2. in lib. Constit . Pont. Constit . 1. & Novus Homo . either by him that is chosen , or by any other of the Colledge of Cardinals , by the heresie of Simonicall contracts , giuing , promising , or receiuing any goods of any kind , or by making of any other promise , or obligation of what kind soeuer , whether it bee done by themselues , or others by a few , or by many , that not onely the election , or assumption so made shal bee from the very moment void and of none effect , but that safely and lawfully they may hold , esteeme , and eschew him as a Magician , an Ethnicke , a Publican , and an arch-heretique . Now if any man make a question , whether the Pope can commit any Simonie or no , let him take his answere from the Popes creature : Thomas Aquinas tells vs , Papa potest incurrere vitium Simoniae sicut et quilibet alius . 2. 2. q. 100. that the Pope may incurre the sinne of Simonie as well as any other . Besides , the Popes Bull would neuer haue said ( If any Pope happen to bee chosen Simoniacally ) if they had not beleeued that the Pope might commit Simony . On the other side , if it bee demanded what Pope in these latter times is guilty of that crime , their owne Treatise intituled , Novus Homo , The new Man , doth plainely manifest , that Sixtus Quintus did climbe into the Chaire by foule Simony ; and that since the death of Gregorie the thirteenth , his predecessour , there hath not been any true Pope , rightly and Canonically elected .

He who was sometimes a Pope , proclaimed to the world by his publike Writings : Aeneas Syl. de Gost . Conc. Basil . lib. 1. Of the Popes of Rome , we might shew foorth very many examples , that they haue beene found either heretikes , or else defiled with other vices .

But it shall suffice for a conclusion of this poynt , the ground of Peters succession is doubtfull , the Popes Infallibilitie deriued from Peter , is vncertaine , and consequently , the Romanists haue but a Morall & coniecturall knowledge for their Rule of faith . I call Bellarmine himselfe to witnes the truth of this assertion . Ius successionis Pontificum Romanorum in eo fundatur qd Petrus Romae sedem suam &c. Bellar de Pont. lib. 2. cap. 1. Ratio successionis ex facto Petri. Ibid. c. 12. First , the right of Succession in the Popes of Rome , is founded in this ( saith the Cardinall ) that Peter by Christs appointment , placed his Seat at Rome , and there remained till his death . So that the reason of Succession hath his beginning from the fact of Peter . From hence there will arise two questions ; the one , whether the Lord did command Peter to make his Sea at Rome : the other , whether the Pope did rightly succeed Peter , Non est improbabile Dominum apertè iussisse vt Petrus sedem suam Romae figeret . Bell. de Pont. lib. 2. c. 12. Non est de fide , divino et immutabili praecepto , Romae sedem Petri esse constitutam , est tamen probatissimum , et piè credendum . Bel. de Pont. lib 4 c. 4. Fortè non est de iure diuino Romanum Pontificem Petro succedere . Idem ibid. §. Observandum . if hee were at Rome . For resolution of these points , the Cardinall makes these seuerall answers : First , It is not improbable , that our Lord did plainely commaund Peter to make his Seate at Rome , yet this is no matter of Faith , nor yet of a diuine and vnchangeable precept , but it is most probable , and it is piously to bee beleeued . To the second he answereth : Peraduenture it is not ( De Iure divino ) from diuine right and authoritie , that the Pope succeedeth Peter , yet it doth appertaine to the Catholike ( Roman ) Faith .

Thus by Bellarmines confession , it is but probable and piously to be beleeued , that Peter was at Rome , and made his Seate there : and therefore at the best it can bee but probable , that the Pope should succeed Peter in that Sea . Besides , there is no necessitie to beleeue it : for ( saith hee ) it is no point of Faith ; and withall , if Christ gaue any such precept , yet it may be changed . Againe , if the Pope doe succeed Peter , it is but with a Peraduenture , it may be so , and it may not bee so : for ( saith hee ) it is not of any Diuine right or command , although it belong to the Catholique Romane faith . Adde to these the vncertaintie of their pastors Intention in the ordination of their Priests , the vncertaintie of their Simoniacall contracts , which make void their election , the knowne and condemned heresies of Popes in the Roman Sea , with the vncertaintie of Peters being at Rome , on which all the succession of person and doctrine doth depend : and tell me , if the Popes infallibilitie , which is grounded wholly vpon probabilities , can bee the Rule of faith ; tell me , whether the Pope or his predecessors haue had an vndoubted succession in doctrine and person ; tell mee , whether to neglect the most safe and sure rule of Scriptures , and to follow this morall and coniecturall faith , bee not Via dubia , a doubtfull and vncertaine way , and Vid Deuia , a wandring and By-way .

SECT. XXI . The Infallibilitie of the Popes Iudgement , which is made the Rule of Faith , to determine all Controuersies , is not yet determined by the learned Romanists amongst themselues .

TO lay a sure Foundation , that this Papall building may be strong and immoueable , Hostiensis , Papa & Christus faciunt vnum Consistorium , &c. Extr. de Translat Prael . C. Quanto Ab. by way of preuention , giues vs to vnderstand , that the Pope and Christ make but one Consistory , so that ( sinne excepted ) to which the Pope is subiect , the Pope in a manner can do all that God can doe . He might more truely haue added , that the Pope can do more then God can do : for God cannot lye ( saith the Apostle . ) Howsoeuer , the Pope in this is much beholding to this Cardinall ; for ( without this exception of sinne ) the Pope could not haue beene Antichrist , since hee must bee The man of Sinne. Neither is this man different in opinion from his fellow Romanists : for Cornelius Bitonto pronounced openly in the Councell of Trent : Conc. Trid. sub Paulo 3. Orat. Cornel. Ep. Bitont . Who will so vniustly weigh things , but he will say , the Pope is the light that commeth into the world ? Thus the Cardinal hath equalled him with God the Father , ( excepto peccato : ) and the Bishop hath giuen him the proper attribute of Christ : and that an Infallibilitie might be granted him , Salmeron the Iesuite proclaimes it for a certaine trueth : Tom. 1. prolog . 9. princ . 5. Can. 1. c. 1. ad Hier. The Lord promised his Spirit to Christs Vicar , and the successor of Peter , and by his authoritie hee determines all matters of Faith . So that from these seuerall assertions , wee may confidently affirme , that either the Pope hath the Office of the holy Ghost giuen him , to leade him into all truth ; Reuel. 13.5 , 7. or certainly There was giuen vnto him a mouth speaking great things and blasphemies , to make warre with the Saints , and to ouercome them . First therefore let vs examine vpon what ground the Popes infallibilitie may be prooued , and whether it bee receiued as a doubtfull opinion , or as an Article of faith . Touching the first , according to their seuerall fancies , Non Cathedra facit Sacerdorem , sed Sacerdos Cathedram . Chrysost. the Romanists haue deuised seuerall reasons : some pretend , that the truth is annexed to the Chaire , as if Christ had prayed for his Tribunals , Courts , & Consistories : others deriue it from the example of Caiphas , who being High Priest by vertue of his office , rightly prophecied of Christ , and consequently , Quando Deus voluit etiam matum immentum rationabilitèr loquutum est Nec ideò admoniti sunt homines in deliberationibus suis etiam Asinina expectare consilia . Aug Epist. 58. the Pope cannot faile in Iudgement . A wittie argument , no doubt , and available for the Deuill himselfe ; for by the same reason , the Deuil may conclude , that he hath also the Spirit of God , for he testified of Christ : I know thou art Christ the Son of the liuing God . Now the Apostle doth witnesse accordingly : that No man can say the Lord Iesus , but in the spirit of trueth . 1 Cor. 12. He therfore that shall reade in the 11. of Iohn , that Caiphas did not speake of himselfe , but as High Priest , was guided by the spirit of prophesie : let him take his answere from Saint Matthew : Math. 26. that Caiphas himselfe the very same yeere , being high Priest , did publikely and Iudicially pronounce our Sauiour a blasphemer ; and I thinke none will say , that this iudgement of his proceeded from the holy Ghost , vnlesse he wil say , when the Pope speaketh the truth , he doth it vnawares , like Caiphas , when his heart and purpose was bent to ouerthrow the truth . There are others that confesse the Pope may erre as man , but not as Pope , as if his Manhood & his Popedome had two capacities , and were in two distinct persons . Plato a heathen Philosopher did note it as a thing ridiculous , that one in his dayes did maintaine : Plato de Repub. lib. ●●thuasm . A Magistrate could not erre as Magistrate , nor Prince as Prince . And their owne Alphonsus à Castro , scoffes at the Dominicans , Eos non vereri coram ●opulo iactare et dicere qui semel habitum illius Ordinis susceperit , non posse in fide errare & deficere . Alph. lib 1. de haeres . cap 9. for that they were wont to brag before the people , that those which haue once vsed the habit of their Order , could not erre , nor faile in faith . Shall we say then that this new Diuinitie was learned from some old Philosopher , or that the Pope is chosen out of the Order of Dominicans , which haue the gift of Infallibilitie ?

Glaber Rodolphus , who was liuing in the time of Benedict the Ninth , tells vs , that Benedict was chosen Pope at ten yeeres olde : shall wee say then , that this child had infallibilitie , and could not erre ? or must wee beleeue the Trueth was annexed to his Chaire ? and that he was able to guide the whole Church , and direct a whole Councell , when hee knew not the principles of Religion ? Againe , what shal we say of hereticall and wicked Popes , who haue neither Faith nor Religion ? If we peruse the Councell of Basil , Eugenium contemptorem sacrorum Canonum , pacis et veritatis Ecclesiae Dei perturbatorem notorium &c. Conc Basil . Sess. 34. Baron ann. 985. n 1. we shall find Pope Eugenius condemned and deposed for a despiser of the holy Canons , a Symonist , a forsworne man , a man incorrigible , a schismatike , a man fallen from the faith , and a wilfull heretique . Boniface the seuenth , ( saith Baronius ) was a verie villaine , a Church-robber , a sauage thiefe , the cruell murderer of two Popes , and the invader of Peters Chaire . Iohn the 13 was accused and detected in a Synode of Bishops , Sigon reg. Ital lib. 7. ann. 963. for murders , adulteries , incests , periuries and other vices of all sorts . Alexander the sixth , Mach. de Princ c. 18. gaue his mind to nothing but villeny , and fraud , Mart. Pol. ann. 986. Platin. in Syluest. 2. whereby to deceiue men . Syluester the second , leauing his Monastery , betooke himselfe wholly to the Deuil , by whose helpe hee gate the Popedome , vpon condition , that after his death he should be the deuils both body and soule .

Must wee beleeue these Popes were guided by the holy Spirit , and led into all truth ? that the trueth was annexed to their Chaire , and not to their Persons ? must wee acknowledge ( for what vertue wee know not ) that these Bishops were the Virtuall and totall Church ? were these the right successors of Peter in faith and doctrine ? or shall we say they erred as men , but not as Popes , they erred in their Pallace , but not in their Consistorie ; they erred in matters of fact , but not in matters of Faith . These things are so groundlesse in themselues , that they rather deserue laughter , then an answer ; Aliud stans , Aliud sedens . they are riddles without sense , that a man , & not a Pope ; in a stoole , not in the Chaire ; in a company , not in a Councel , may fail● , and not erre ; wander , but not goe astray ; misse the trueth , but not doe amisse . Cardinal Cusanus was so far from the beliefe of this new doctrine , that hee ieasted at Pope Eugenius , and vnder that pretext , derided the Infallibilitie of the Pope . Quomodo potest Papa Eugenius dicere hoc verum esse . si ipse velit et non alitèr . Cusan . de Concord . Cath. lib. 2. cap. 29. How can Pope Eugenius ( saith he● ) tell this is true , if he will haue it so , and not otherwise , as though the inspiration of the holy Ghost were wholly at the Popes command , to breath onely where hee will haue him ?

It is confessed on both sides , that Christ is the Way and Trueth , and by his word he hath prescribed a sure & an infallible rule to find out the truth : If the Scripture were but a partiall rule , yet by Bellarmines owne confession , it is the most certaine , Scriptura ●egula credendi cerrissima tutissimaque est Bell. de Verbo Dei . lib. 1. cap. 2. and most safe rule of faith . Now ●et vs see what is the most certaine rule of the Roman ●aith , and on what assured meanes their proselytes may ●est satisfied , and infallibly ●nstructed for the saluation ●f their soules . Suarez the ●esuite tells vs , It is the Catholike truth , Veritas Catholica est Pontificem definientem ex Cathedrâ esse Regulam Fidei , quae errare non potest , quando aliquid authenticè proponit vniuersa Ecclesia tanquam de fide , &c. Suarez de Tripl . virt. Theol. Sect. 8. disp. 5. de reg. pag. 214. Censeo esse rem de fide ce●tam . Suar. ibid p. 214. that the Pope defining in his Chaire , is the rule of Faith , which cannot erre , that is , when he doth propose any thing authentically to the vniuersall Church , to be beleeued 〈◊〉 a diuine faith : and thus ( saith he ) all Catholike Doctors teach in these dayes ; and I thinke it 〈◊〉 be a thing certainly to be beleeued . This Iesuit maintain●● the Infallibility of the Pope yet speakes but ( as he thinks and withall tells vs , It is th● Catholike doctrine of these times , when as hee should haue prooued it by ancient Records , that it was the Catholike doctrine of all ages : For there is no man liuing , let him be Papist o● Protestant , if hee be a man of ●nderstanding , but will hol● it most requisite , and absolutely necessary , that the rule of faith should be declared by Christ and his Apostles , by Catholike Traditions , by Generall Councels , by the consent of Fathers , and the whole Christian world , and certainly , if the Popes Decrees & conclusions be that rule of faith , they ought to be confirmed by al those testimonies , since on his judgment both Councels , & Bishops do depend ; but especially , since the error of the Pope is ( adiudged ) to be the error of the Vniversall Church .

Againe , he that deliuered what hee thought was the Catholike doctrine of these times , touching the Popes Infallibility in generall , tels vs of an other point at that time questionable , ( viz. ) Whether it was to bee beleeued as an Article of faith , Idem ibid. pag. 218. that the or that particular Pope were 〈◊〉 true Pope : This doctrine ( saith he ) I taught at Rome affirmatiuely , in the yeere 1585 : but withall professeth , that many at that time thought otherwise . He that proclaimed it to the world , that the Popes definitiue sentence in his chaire , was the rule of Faith , withall professeth , that within these few yeeres it was not resolued , whether this or that particular Pope might erre or no. And as it was obserued by a judicious and religious Gentleman , M Noy of L. Inne . ( for I shall gladly acknowledge any thing that I receiued from any man ) this later question produced a new Quaere , viz If the Pope were not a true Pope , and Canonically elected , then that person which worshipped a Saint canonized by that Pope , commits flat Idolatry , by reason the Saint wants his right Canonization , for want of the Popes true and Canonicall election . Many such doubts ( said he ) were mooued touching this Rule of Faith , which neither the Iesuite was able to resolue , nor the Church had as yet determined . Hee that can but spell , and put these things together , would feare and tremble , to think he hath no better assurance of his saluation , then a doubtfull , vncertaine questionable and vrresolued way to guide him into the paths of sauing knowledge . And that the world may know the Rule of Faith , ( which ought generally to bee receiued De Fide , of all the faithfull ) is altogether doubtfull in the Roman church , I haue summoned 12 of the Popes disciples to deliuer their seuerall opinions , concerning the Popes Infallibilitie ; but how they concurre in witnessing the trueth of this Doctrine , I leaue it to bee iudged .

Bellar. de Rom. Pont. l. 4. c. 6. 1. Bellarmine ] It is probable , that the Pope , not onely as Pope cannot erre , but as a priuate man , cannot fall into Heresie , or hold any obstinate opinion contrary to the Faith .

2. Albertus Pigghius . Piggh. de Eccle. Hier. lib. 6. c. 13. ] The Iudgement of the Pope is more certaine then the Iudgement of a Generall Councell , or else the whole world .

3. Hosius . Hos. lib. 2. cont. Brent . ] Bee the wickednesse of Popes neuer so great , it can neuer hinder , but that this promise of God shall euer be true ; The Popes shall shew thee the truth of Iudgement .

4. Iohannes de Turrecremata . Ioh. sum . de Eccles. lib. 2. cap. 112. ] It is better to rest vpon the sentence of the Pope , which hee deliuers out of Iudgement , then the opinions of whatsoeuer wise men in matters of Scripture : for euen Caiphas was a High Priest , and although hee was wicked ; yet hee prophecied truely .

5. Siluester Prierias ] Whosoeuer leaneth not to the Doctrine of the Romane Church , I'tier contr. Lutherum . and Bishop of Rome , as vnto he Infallible rule of God ( of which doctrine the holy Scripture hath taken force and authoritie ) hee is an heretike .

Episc. Bitont . Conc. ex Rom. 1. cap 14. Romae habit . 6. Cornelius Mus ] I must ingenuously confesse , I would giue more credit to one Pope in matters of faith , then to a thousand Augustines , Hieromes , or Gregories , &c. For I beleeue and know , the chiefe Bishop in matters of faith cannot erre , because the authoritie of the Church in determination of things belonging to faith , is resident in that Bishop ; and so the errour of that Bishop should come to be the errour of the vniuersall Church .

Thus the great Mountaines were in labour , and at last appeares Ridiculus Mus : This man cares neither for Fathers , nor Councells ; he knowes the Pope cannot erre , and he is a man of experience : You may beleeue him , for hee was a Preacher at twelue yeeres old , ( saith Sixtus Senensis : ) but there are six more of the Popes sworne seruants ; they are Legales homines , and craue audience , hauing the said power and iurisdiction with the rest , onely they say they cannot flatter , they must and will speake the trueth in this , howsoeuer the rest bee diuided from them ; and first concerning the first of the second ranke .

7. Alphonsus de Castro ] We doubt not , Non dubitamus an hareticum esse et Papam esse coire in vnum possint . Non enim credo esse aliquem adeò impudentem Papae assertatorē vt ei tribuere hac velit , vt nec errare , nec interpretatione sacrarum literarum hallucinari possit , cum constet plures Papas adeò illiteratos esse vt Grammaticam penitus ignorent , qui fit vt sacras literas interpretari possint ? Alphonsus aduers Haeres . lib. 1. cap. 4. whether one ma● may bee a Pope and an heretike both together : for I beleeue there is none so shameles a flatterer of the Pope , that will graunt him that prerogatiue , that hee can neuer erre , nor bee deceiued in expounding the scripture , seeing it is well knowne , that diuers Popes haue beene so palpably vnlearned , that they haue beene vtterly ignorant of their Grammar , and therefore how can they be able to expound the Scriptures ?

8. Lyra. Exhoc patet quod Ecclesia non consistit in hominibus ratione potestatis vel dignitatis Ecclesiasticae , vel saecularis , quia multi Principes , et summi Pontifices inuenti sunt Apostataffe à Fide Lyra in Math. 6. ] Hereby it appeareth , that the Church standeth not vpon men , in consideration of their power or dignitie Ecclesiasticall , or Temporall : for many Princes and Popes haue prooued Apostata's , and strayed from the Faith .

9. Arboreus . ] The Pope may erre in Faith ; and he seemeth to me to bee in a foule errour that thinketh otherwise : surely they doe but flatter the Bishop of Rome , Papa infidem errare potest , et tota mihi aberrare videtur qui alitèr sentit , assentatur fanè Romano Pontifici qui faciunt eum immunem à lapsu hareseot & schismatis . Thesoph . lib 4. cap. 32. that make him free from falling into Schisme , or heresie .

Neque aliquem sua dignitas ab increpationibus tutum reddit , quae Petrum non reddidit , multosque alios eodem praditos gradu , vt Marcellum , qd Diis lib●sset , vt Calestinum qd cum Nestorio haretico senti●et . De Donat Constantini . Persona quaelibet singularis de Ecclesia cuius●unque dignitatis etiamsi Papalis , circundata est infirmitate et deuiabilis est , vt fallere possit & falli . Gerson . de examinat doctr. Consid. 1. 10. Laurentius Valla ] No mans dignitie doth defend him from controulment : for Peter was not so defended , nor many others that were aduanced to that degree , as Pope Marcellinus , in that he offered sacrifices vnto Idols , and Pope Caelestinus , in that he agreed with the heretike Nestorius .

11. Gerson . ] Euery one of what degree soeuer in the Church , although hee bee Pope himselfe , is compassed with infirmities , and subiect vnto errour , and is in possibilitie of deceiuing , and being deceiued .

12. Erasmus . Siverum est qd quidam asseuerant Romanum Pontificem errore iudicali non posse vnquam errare , quid opus generalibus Conciliis ? quid opus in Concilium accersere Iuris consultes ? ac theologos eruditos , si pronūtian labi non possit ? cur datus est apellationi locus ? yet ad Synodum , vel ad eundem rectius edoctum postea quam semel de causa pro●ūtiauit Pontificem ? quorsum attinet Academia● in tractandis fidei quaestionibus distorquere , cum ex vno Pontifice quod verum est , ●●diro liceat ? Imò qui fit vt Pontificis huius decreta ●um illius pugnam Decretis ? Eras . Annot in 1 Cor. 7. ] If it bee true which some said , that the Bishop of Rome can neuer erre Iudically , what need Generall Councells , why are men skilfull in the Lawes , and learned in Diuinitie , sent for to Councells ? If hee pronouncing cannot erre , wherfore lyeth there any Appeale from the Pope to a Councell , or to the Pope himselfe being better informed ? To what purposes are so many Vniuersities troubled with handling questions of Faith , when truth may be had from his mouth ? Nay , how commeth it to passe , that one Popes Decrees are found contrary to an other ?

The learned Romanists are all vowed seruants to the Pope ; but they giue not vp their verdict concerning the Popes Infallibilitie , by reason they agree not in certaine amongst themselues , and the reason as I conceiue of this their disagreement , is the want of good euidence , and pregnant testimonies giuen to the Inquest in the Popes behalfe : for it is obserued by a Reuerend D. Feilds Append. to the 3. Book . c. 26 p. 340. Diuine , That the Infallibilitie of the Popes Iudgement was so farre from being a thing resolued of in the Church of God before our time , that Stapleton confesseth of these times , It is yet no matter of Faith , but of opinion onely ; because so many famous & renowned diuines haue euer holden the contrary , as Gerson , Almaine , Occam , almost all the Parisians , all they that thought the Councell to be aboue the Pope , Adrianus Sextus , Durandus , Alphonsus à Castro , and many moe . And it was likewise published & declared , within these two hundred yeres , by their owne generall and graund Councell of Basil , Vniuersalis Ecclesia sape obedientiam Romanis Pontificibus subtraxit , Marcellino , Anastatio , Liberio , Iohanni 12. Benedicto 9. Benedicto 13. Iohanni 23 — Certum est Papāerrare posse , sape experti sumus et legimus Papam errasse . Epi. Synod . Concil. Basil . that the vniuersall Church did oftentimes withdraw her obedience from the Romane Bishops , as namely from Marcellinus , Anastasius , Liberius , Iohn the twelfth , Benedict the ninth Benedict the thirteenth , and Iohn the 23 : and ( there the reason is giuen ) because it is certaine , the Pope may erre , and this ( say they ) wee haue read and seene by experience .

These things being aduisedly heard and considered , I haue again consulted with the Foreman of the Inquest , ( who would haue it piously to bee beleeued , that the Pope cannot erre : ) what should become of those that yeelde obedience to the Pope , when he may erre and teach false doctrine ; or how shall a troubled mind learne the Law from his mouth , when he neuer preacheth ? To this the Cardinall replies : Bell. de verbo Dei lib. 3. cap. 5. It is not materiall whether you heare the Pope or no , when as there are Teachers in your owne Parish , who may informe you . And thus from the Essentiall Church , to the Councell , from the Councell to the Consistorie of Cardinalls , from the Consistorie to the Pope , from the Pope wee are sent at last to the Bishop or Priest of the Parish ; & this is Via Dubia , a doubtfull and vncertaine way , and this is Via Deuia , a wandring and By-way .

SECT. XXII . The Church , vpon which the learned Romanists ground their Faith , is no other then the Pope : and the Church , vpon which the vnlearned Romanists do relie , is no other then their Parish Priest .

TOllet the Iesuite obseruing , that difference of opinions might breed some distraction in the Church , and scruples in the minds of the ignorant , resolues with what safetie the Romish Proselytes may relie vpon their Priests doctrine : Si rusticus circa articulos credat suo Episcopo propouēti aliquod dogma haereticum meretur in credendo , licet sit error , quia tenetur credere donec ei constet esse contra Ecclesiam . Toll de Instruct Sacerd. lib. 4. cap 3. If one beleeue ( saith hee ) his Bishop or Prelate preach contrarie to the Faith , thinking , that it is so beleeued by the Church , such a one shall not onely not sinne , but also in beleeuing that falshood , shall performe an act meritorious . The beliefe then of the Romish doctrine , doeth not consist altogether in the trueth of it , but in the faith of the beleeuer : for let it be true or false , if it bee receiued with an affected ignorance , and a blinde obedience , the partie shall be safe , as it were by fire ; that is , as they elegantly vnderstand it , shall goe through the fire of Purgatory to heauen .

Cardinall Cusanus , hath giuen his voice with Cardinal Tollet , that it is the safest and surest way to relie vpon the Priest as Ruler of the people , without further inquirie of the trueth : and thereupon he cries out with admiration , as if hee would astonish his Disciples with the name of the Church : Quam firma est aedificatio Ecclesiae , quia nemo decipi potest etiam per malum praesidentem . Si dixeris Domine obediui tibi in praeposito , hoc tibi sufficiet ad salutem , tu enim per obedientiam quam facis praeposito , quem Ecclesia ●olerat , decipi nequis etiamsi praeceperit alia quam debuit : praesumit enim ecclesia de illa sententia cui si tu obedieris magna erit me●ces tu● . Obedeen●●●t ●tur irr●●tionalis est co● su●m●ta obedientia et per fectissima , scil. quando obeditur sine inquisitione rationis , sicut tumentū obedit domino suo . Cusan . Exist lib. 2. & lib. 6. O how strong is the building of the Church ▪ for no man can be deceiued , no not by an euill Bishop , if thou say vnto God , O Lord , I haue obeyed thee in my Bishop ; this shall suffice thee vnto saluation : for thou canst not bee deceiued by thy obedience , that thou yeeldest to the Bishop , whom the Church suffereth , although hee commaund thee other things then he ought to doe : for the Church presumeth his sentence to bee good ; which sentence if thou obey , thy reward shall bee great . Obedience therefore without reason , is a full and perfect obedience , that is , when thou obeyest without inquiring of reason , as a horse is obedient to his Master .

The Bishop or Priest then is the man we must obey and beleeue ( for his lips preserue knowledge , & his tongue will tell no lies , ) but what if hee faile in his doctrine ? what if hee erre in his opinion ? are we sure he doeth euer deliuer the constant Tenet of his Church ? Admit then Saint Bernard were aliue ; and if a poore ignorant soule should come vnto him , and demand of him , whether hee thinke it possible for a man to keepe the Commandements ; will he say , that a man may keep them , for the Church teacheth so , Bernard in Can. Serm. 50. when as he himself confidently affirmeth ; Therin thou shalt yeeld vnto vs that the Commaundements neither haue been fulfilled by any man in this life , nor indeed can bee . Admit that Thomas Aquinas were aliue , and one of his disciples should desire to be resolued , what worship to giue an Image , would he tell him , it must be worshipped with Dulia , an inferiour honour , when as himselfe protesteth , Quod eâdem reuerentia exhibeatur Imagini Christi , vt ipsi Christo . Aquin. p. 3. q. 25. art 3. that the Image of Christ is to bee honoured with the same honour that Christ himselfe is ? Admit that Cardinal Caietan were aliue , and one should desire to know whether the Bookes of Macabees were canonical Scriptures , would hee teach they were Canonicall , when his fellow Canus professeth , Canus li. 2. loc. Theol. cap. 11. hee was so farre from teaching it , that hee maintained the contrary ? Looke vpon the grand & fundamental point of Transubstantiation , if a Romanist will consult with the Priests and Bishops of these late ages , it will appeare , there could be no certaintie for an ignorant lay man to build his faith vpon the resolution of his Priest or Prelate . As for instance in this particular poynt : If a lay Papist had required satisfaction of Bishop Fisher , Whether the doctrine of Transubstantiation was grounded vpon the authoritie of the Scripture ; it is presumed , he would haue answered according to his owne writing : Roffens . contr. Capt. Babylonicam c. 10. N. 8. & O. Non potest per vllam Scripturam probare : It cannot bee proued by any ( place of ) Scripture . If hee had appealed from the Bishop to a Court of Cardinals , Cardinall de Aliaco would haue told him , Patet quod ille modus sit possibilis , nec repugnat rationi nec authoritati Bibliae &c. Pet. de Alliac . in 4. Sent. q. 6. Art. 1. Caier . in 3. part q. 79. Art 1. The maner which supposeth the substance of bread to remaine , is possible ; neither is it contrary to reason , nor the authoritie of the Scriptures Card. Caietan would haue told him , That part which the Gospell hath not expressed , wee haue receiued expresly from the Church : viz. the conuersion of the bread and wine into the body and blood of Christ . Card. Bellarmine would haue told him , It is not altogether improbable , that there is no expresse place of Scripture to prooue it , Bellar. de Euch. lib. 3. cap. 23. and it may iustly bee doubted , whether the Text bee cleare enough to inforce it . Againe , admit an ignorant lay man would require the iudgement of particular Priests in former ages ; Bertram a Priest would haue told him : Bertr . of the body and blood of Christ . ann. 1623. In respect of the substance of the creatures , looke whatsoeuer they were before Consecration , they are euen the same after . Bellar. de Euch. l. 5. c. 15. Peter Lombard and Aquinas would haue told him , that the Sacrament of the Altar was a commemoratiue sacrifice , because it communicated the effects of the real killing of Christ . Ante Lateranense Concilium non fuit dogma fidei . Scot. in 4. Sent. dist. 11. q. 3. Scotus would haue told him , Transubstantiation was not beleeued as a point of faith , before the Councel of Lateran , ( about 400 yeeres agoe . Durand would haue told him , The materiall part of the consecrated bread was not conuerted . Durand . 4. d. 11. q. 1. & Bell. de Euchar. lib. 3. cap. 13. All these were Priests , and members of the Romane Church : they were Defenders of the Roman Faith in their times ; they declared by their Writings and Instructions to the people , that doctrine which was altogether different , if not flatly opposite to the Tenet of the now Roman Church . And from hence it will follow , that either the Roman Church doth want that Vnitie in poynts of Faith , ( which they so much magnifie amongst themselues ) or otherwise it is an vnstable , and a doubtfull way to relie vpon the instructions of his Bishop or Priest for the assurance of his right beliefe . Moreouer , that the Cardinals & Bishops maintained a different doctrine from their owne Church , it will appeare by the seuerall confessions , & confutations of their own Church-men . Touching Bertram , Bellar. de Script . Eccles. Tom. 7 p 121. ( Bellarmine saith ) Paschasius Ratbertus liuing at that time , wrote a booke against him , and confuted his errour . Touching Peter Lombard and Aquinas , Bellarmine tells vs , Bellarm. de Euch. lib. 5. cap. 15. They were not carefull of that which is now in question , viz. the daily renewed reall sacrificing of Christ . Touching Scotus , their own Suarez tels vs , Suar. in 3. Tho. Euch. disp. 5. sect. 2. he was to bee corrected for his opinion of the Sacrament . Touching Durand , Bellarmine professeth , That saying of Durand is hereticall , Bellar. de Euch. lib. 3. cap. 13. although hee is no heretike , because hee is ready to submit to the iudgement of the Church . Thus for want of that sure rule of faith , which is squared by the Word of God , both Priests and people rest doubtfull of the issue and their successe in controuersie , 1 Cor. 14.8 . and if the Trumpet giue an vncertaine sound , who shall prepare himselfe vnto the battell ? ( saith the Apostle . )

It is no difficult matter to runne through all ages , and all points in difference betwixt vs , and to shew that many Priests and Bishops , who liued and died members in the Roman Church , taught different doctrine from the now Roman faith . This way therefore is certainly vncertaine ; and this was easily discouered by their Superiors , insomuch that Stapleton , by way of preuention , prescribeth this direction for the common people : Non quid sed quid loquatur fidelis populus attendere debet — Ordinarius Ecclesiae Doctor audiendus est non indicandus . Stapl. princ . fid. doct. contr. 4 lib. 8. c. 5. & 9. They must not intend what is spoken , but attend to him that speaketh , for hee is to be heard , and not iudged . And because through such blind obedience , and implicit beliefe , it might be thought a poore lay man will not bee able to render an account of his faith , the Rhemists proclaime it for sound and Catholike doctrine , that if an ignorant Papist be conuented before the Commissionere for his Religion , he shall appeale onely to the Romane Church , and his owne Church shall sufficiently warrant his beliefe : Rhem. Annot. in Luk. 12.11 . He saith enough , and defendeth himselfe sufficiently , say they , when hee answereth he is a Catholike man , and that hee will liue and die in that Faith , which the Catholique Church throughout all Christian Countreys hath , and doeth teach , and that his Church can giue a reason of all the things which they demaund of him . How poore an Apologie he makes for his Religion that saith , he is a Catholike , and thinkes to be saued by another mans faith , who doeth not vnderstand ? Saint Peter who is pretended to be the Popes predecessor , taught the Catholiques of former ages an other lesson : 1. Pet. 3.15 . Be ready ( saith hee ) alwayes to giue an answere to euery man that asketh you a reason of that hope that is in you with meekenesse and feare .

But obserue the policie of the Church of Rome , they pretend that Ignorance is the Mother of Deuotion , and therefore ( say they ) it will be sufficient for the lay people to beleeue the Priest , and to rest vpon the authoritie of the Church , and for that purpose , Bellarmine instructeth his Disciples , that the learned must labour , and search out the mysteries of Religion , but the ignorant may sit and take their ease : The oxen did plow and labour , Roues arabant et asinae pascebantur iuxta eos , docet per boues significari homines doctos , per asinas homines imperitos , qui simplicitèr credentes in intelligentia maiorum acquiescunt Bell. lib. 1. de Iustif . c. 7 ( saith Gregorie ) and the asses fed by them : By the oxen ( saith the Cardinall ) are meant the learned Doctors of the Church , by the asses are meant the ignorant people , which out of simple beliefe rest satisfied in the vnderstanding of their Superiors . I will not applie the Cardinalls illustration , for I speak not this out of scorne and disgrace , but out of shame and pitie , to see the poore ignorant soule , not onely abused in the name , but in the nature of that thing , which concernes the saluation of his soule .

Canus their owne Bishop of Canaries , professeth openly , that it was the custome of vnlearned men of Saracens , of Pagans , of Heretiques , Canus loc. Theol. lib. 12. cap. 4. to receiue the blind and senselesse opinions of their Sects , without iudgement and examination . And Espenceus tells vs , Espenc . in 2 Tim. 3. Num. 17. It was the Colliers faith , who being demanded what hee beleeued , made answere , he beleeued what the Church beleeued , and the Church beleeued what hee beleeued . Is not this the practise of the church of Rome at this day ? Are they not fully perswaded , that without deepe ignorance of the people , it is not possible for their Church to stand ? doe they not in this point particularly vrge these & the like Scriptures ▪ Obedience is better then sacrifice : Heare the Church : The Priests lips preserue knowledge , and the like : How fitly , may I say , prophetically doth St. Hierome reflect vpon the Priests of these latter times , wherein they chase the people from the Scriptures , and suffer them vtterly to know nothing : Nolint discipulos ratione aiscutere , sed se Praecursores sequi . Hier. in Esay lib. 9 cap. 30. These men ( saith hee ) challenge vnto themselues such authoritie , that whether they teach with the right hand or the left ; whether they teach good things or bad ; they will not haue their disciples with reason to examine their sayings , but onely for to follow them being their leaders . And certainly herein they much resemble the Iewes , who as Lyra reporteth , had that conceit of their great Rabbies , in so much they made it their open profession , Respondendum est quicquid hoc modo proponitur , etiamsi dicant dextram esse sin : stran . Lyra in Deut. ca. 11. Whatsoeuer they say vnto vs , we must needs receiue it ; yea , although they tell vs the right hand is the left . And this is the actiue authority the Bishop or Parish Priest doth exercise toward the people ; and this is the passiue obedience , with an implicite faith , the people submits vnto the Priest . Giue me leaue therefore to speake vnto the Roman Bishop , or Parish Priest in the words of St Austen the ancient Father : Aug. contr. Epist Manich c. 5. & Athanas . Tom 2 in Serm. contr. eos qui iubent simplicitèr credere quae ipsi dicunt . Vsque adeò me stultum putas &c. Doest thou thinke mee such a foole , without reason rendred , I should beleeue what you would haue mee , and what you dislike , I should not beleeue ? Shall I beleeue without iudgement or reason ? shall I not inquire , nor consider , what is , what may bee , what is profitable , what is decent , what acceptable to God , what sutable to Nature , what agreeable to Truth ?

Since then no humane authoritie can bee the Rule of faith , since there can bee no certaintie , no infallibilitie found in any particular Priest or Bishops , ( for particular men may erre , ) I will conclude with that safe and infallible rule which St. Chrysostome gaue to the Christians of his time : Let vs not haue the opinions of many , but let vs , search the things themselues : for if it bee not absurd for vs , not to beleeue and giue credit to others in receiuing of moneys ; but that we will reckon and tell it after them ; why doe wee , in matters of greater moment , simply and in good faith follow the opinions of other men , especially , seeing wee haue the most exact ballance , square and rule of diuine Scriptures for the auouching of any authoritie . Obsecro et oro vos omnes vt relinqua tis quidnam huic vel illi videatur , d●que his à Scripturis haec omnia in quirite . Chrys. Homil. 13. in 2. C. l. I request therefore , and beseech you all , to leaue & forsake what seemeth good to this or that ( particular ) man , and of these matters search yee all things by the Scriptures . And thus briefly I proceed from the doctrine of Papal Infallibility , vnto the grand point of the Visibility of the Church .

SECT. XXIII . Eminent and perpetuall Visibilitie is no certaine Note of the true Church , but the contrary rather , as is prooued by Instances from Adam to Christ .

THe Materials which hitherto haue beene brought , haue beene imployed onely to the laying the foundation of the Church , wherin I must confesse I haue been somewhat long , and yet not without reason : for wee all know , that a good foundation being once layd , the whole frame stands the more sure . Now as Foundations are not verie conspicuous till the building be reared higher : so likewise in succeeding Ages , when the whole building was coupled together , and became a glorious Temple in the Lord : yet , eminent and perpetuall Visibilitie was no sure Note of the true Church , as shall appeare both by particular instances , from the time of Adam to the comming of Christ , as also by the testimonies of learned Romanists , who in part were witnesses of a latencie and obscuritie in their owne Church .

I speake not this to decline the Visibilitie of the Church ; for their own Ioachim Abbot above ( 400 ) yeeres since tells vs , Ann. 1195. Ioach. Abbot in Reu. p. 2. that The whole Congregation of Saints shall bee hidden , for so shall the Elect of God being wise , be wise vnto themselues : so that they shall not presume , to practise openly , because that darkenesse shall prevaile : not that they shall leaue to animate and exhort the faithfull in secret , but because they dare not aduenture to preach Publique by : And Bonauenture another Schooleman , who liued in the Age following , Ann. 1260. giues the reason how such obscuritie may befall the true Church , insomuch as it can hardly bee discerned by the true members amongst themselues . Bonauent lib. 1. Dist. 1 The Church ( saith hee ) may bee hindred from our sight , three manner of wayes ; First , Propter defectum organi , for want of a fit organ , if the eyes of our bodie , or minde , be wanting : Secondly , Propter defectum voluntatis , for want of will ; when our affections are so depriued , that we will not see it , though it bee visible : Thirdly , Propter defectum luminis , for want of light : So in the time of Persecution , and Arrianisme it did not then visibly appeare . Now if our Aduersaries would reflect upon themselues , and examine their owne thoughts , they should find that either their affections are wandring , or their will wanting , or their opinions forestalled , or else it would proue no such hard matter for them to discouer an ouerspreading Schisme in their owne Church , with a long and grieuous Persecution in ours , which caused this obscuritie . This did Gregorie de Valentia well perceiue , and thereupon he aduised his Proselytes to bee wary and quick sighted , Diligenter animaduerti debet , non sic accipiendum esse quod dicimus , Ecclesiam esse semper conspicuam , quasi velimus eam omni tempore dignosci posse aequè facilè . Nouimus enim &c. Greg. de Val Annot fid. lib. 6. cap 4. in discouering and finding out the true Church : For ( saith hee ) when we say the Church is alwaies conspicuous , this must not bee taken , as though wee thought this might at every season be alike easily discerned , for wee knowe that sometimes it is tossed with the waues of Errors , Schismes , and Persecutions ; that to such as are vnskilfull , and doe not discreetly weigh the circumstances of things & times , it shall bee very hard to bee knowne . That this doctrine may the better appeare , let vs looke backe to the first Ages , and wee shall see in what state the Church began , and how it continued in changes and alterations , and became more and lesse visible in all Ages , till the dayes of Christ and his Apostles .

Before the Law we finde in Adam with whom the Church began , that being in Paradise full of the blessings of God , and hauing a Freewill to all good , lost at once both himselfe and it : And as the power of his will , and the faculties of his Vnderstanding , were ecclipsed by his fall , Aliquando in solo Abel Ecclesia erat et expugnatus est ● fratrema lo et perdito Cain , ●li quando in solo Henoch Ecclesia erat , et translatus est ab iniquis : aliquando in sola domo Noen ecclesia erat , et pertulit omnes qui diluuio perierunt , et sola arca natauit in stuctibus & euasit ad ficcumi aliquando in solo Abraham ecclesia erat es quanto pertulit ab iniquis , nouimus in solo filio fratris eius Loth et in domo eius in Sodomis Ecclesia erat , et per tulit Sodomorum in●quitates . August . in Psal. 128. in not regarding the voice of God , So did his fall foretell , that the best Churces in their most flourishing State , had a possibilitie of falling into darkenesse and obscuritie , if they neglected the Word of GOD. Now we must knowe , as this number was small at the beginning , so it was subiect to Persecution : The Church ( saith Austen ) was sometimes onely in Abel , and he was slaine by his wicked brother Kayne ; sometimes it was solely in Henoch , and hee was translated from the vngodly ; sometimes it was in the sole house of Noah , and hee swomme in the waues ; sometimes in Abraham , and his family , and he suffered of the wicked ; sometimes it remained in sole Lot and his house , and he was vexed by the Sodomites .

Againe , the Church was vnder a cloud when Tobias went alone to Hierusalem and serued God , and all the rest worshipped the Calfe in Nepthali . The Church doubtles was vnder a cloud in the time of Achas & Manasses , 2 Chron. 34 31. when those Kings made the Temple to bee shut vp , when Vrias the High Priest placed a a Pagan Altar in the Temple . The Church doubtles was vnder a cloud when the good King Iosias called for a Reformation , 2 Chron. 29 6 , 7. and made a couenant to performe the words which were found in the House of the Lord , so that there was many times a cloud of errors that darkned the true Church , when there wanted a cloud of witnesses to testifie her truth .

In the kingdome of Israel vnder Ahab , 1. Kings 21. the greatest number were Idolaters . In Ieremies time the Priests and Prophets , Ierem. 7.4 . which were the chiefe in authoritie , were false teachers , & yet ( like the Romanists in these dayes ) they cryed out , The Temple of the Lord , the Temple of the Lord . 1 Kings 19.14 . In the time of Elias , there was a generall Apostacie in the Church of Israel , insomuch that hee being a Prophet could not discerne it : so that a visible and illustrious Church may appeare to bee the true Church , when shee beareth but the visor , and title of a true Church , & the Church of God may so lie hid , that the principall members , yea and eminent Pastors themselues may bee ignorant where to finde it : for God hath not tied his Church to a visible company , that are known to all to be true professors at all times , neither hath hee commanded a Register to bee kept of their names , that hee might call the Church after their names : for if any should call for the names of professors in all ages ; nay , if any one should demand but the name of any one of those seuen thousand which neuer bowed to Baal , and were vnknowne to the Prophet himselfe , it would seeme a mysterie vnsearchable , and a man past finding out .

Neither was this backesliding , or falling away in the Church caused for want of Gods promises , for they were gracious & far exceeding those promises to the Church of Rome . The Prophet tells vs , that the glorie of God did sit between the Cherubins in the Sanctuarie , and God had promised that there should be his seat , and yet the Priests did corrupt it with superstition , & God left the place without any Holinesse . Hee extends his promises further : I will walke ( saith he ) in the midst of you , I will haue my Tabernacle amongst you for euer ; my name shall bee in Hierusalem , I haue sanctified it that my name may be there for euer : yet of this Church , to which so many promises were annexed , the Prophet complaines : Esay 56.10 , 11. The watchmen are become blinde , they do no good , they are dumbe dogs , they are shopheards that cannot vnderstand . Now as you see the Extent and promises of his Church were large , so you must know , they were all alwayes annexed to a condition : If you be my people , if you serue mee , if you walk in my commandements , if you aske counsell at my mouth ; agreeable to the answer of the Prophet Osea : Osea 4.6 . Because thou hast reiected knowledge , I will reiect thee , that thou shalt be no Priest to mee ; seeing thou hast forgotten the Law of thy God , I will also forget thy children .

Now as you haue heard the Law was perished from the Priests , and Counsell from the Ancients , ( as if there had been a second deluge of People and Pastors : ) so now the earth shall bring foorth her increase , that is , ( as Hierom expounds it ) the blessed Virgin , which comes of the earth , shall bring foorth the blessed fruit of her sanctified wombe , that what was lost by the first Adam , might bee repaired by the second : and surely it was high time to rectifie the ancient Doctrine ; ( for the leauen of the Pharises had almost sowred the whole lumpe : ) neither doth Christ deferre the time by reason of his minoritie : for at 12 yeeres old hee disputeth with the great Rabbies in their Synagogues ; but obserue what entertainment they gaue him : Hee calleth for a reformation of life and doctrine : they replyed , he would destroy the Temple ; he vrgeth and layeth open to them the Scriptures ; they plead their owne Traditions ; he discouers & shewes vnto them their false glosses ; they answer , he had a Deuill : hee preached to them of the kingdome of heauen , they accuse him for speaking against the Maiestie of Caesar : yet this Church of Hierusalem , if you regard Antiquitie , they were descended from Abraham ; if Calling , they were Priests and Scribes ; if Place , their Temple was the LORDS House ; if Councels , they had solemne Assemblies and meetings : but if I should demand , where or in whom was the true Church before Christs comming , ( as our aduersaries question ours before Luthers ) they may answere , the Iewes had a visible Church in regard of Gods promises ; Simeon . Anna. Ioseph and Mary . Zachary & Elizabeth . but I dare promise for them , they can giue vs the names of a very small number .

Compare then the church of Hierusalem , & the Church of Rome together ; the Church of Hierusalem had her Priests , and Caiphas the High Priest , and Sacrifices , and Councells , and a Temple , and Traditions , and Moses Chaire , and the Oracles of God : The Church of Rome hath her Priests , her Sacrifice of the Masse , her Caiphas , the Pope that is guided by the Spirit of prophecie ; shee hath her Temple , Traditions , and Peters Chaire ; and last of all , ( because it is least with her in request ) she hath the Gospel of Christ . Now when we cal vpon the Church for a reformation of doctrine , they answer , Their Church is Catholike , & cannot erre : wee lay before them the word of God for a Rule to examine their Doctrine : they answere , the Word is not sufficient without the helpe of their Traditions : wee shew them their false glosses in Exposition of the Scriptures , they answere , that it is the right of their Church to iudge of the true sense of the Scriptures . But if we shall demand of them where , or by whom all their twelue new Articles , published within the memorie of man ( by Pope Pius the 4 , ) were receiued and beleeued as Articles of Faith before the Councell of Trent , I am more then confident , they shall not find so many professors of that Faith and doctrine at Luthers comming , as there were true beleeuers in the Church of Hierusalem at Christs comming . And for the better manifestation of this Tenet , I will beginne from the time of Christ and his Apostles , and briefly relate the courses , and changes , the Visibilitie and obscurity , the alteration and long wished for Reformation of the Roman Faith and Doctrine in all ages , till the dayes of Luther .

SECT. XXIIII . The latencie and obscuritie of the true Church , is prooued by pregnant testimonies of such who complained of corruptions and abuses , and withall , desired a Reformation in all ages , from the time of Christ and his Apostles , to the dayes of Luther .

2 Thess. 2.7 IN the First age , the Apostle St. Paul giues vs to vnderstand , that the Mysterie of iniquitie began to worke . And St. Iohn tells vs of dangerous Heretiques in his time , 1 Iob. 2.19 . saying , They went out from vs , but they were not of vs . Now , as Iniquitie did closely worke , so likewise Errour began to spread it selfe ; insomuch , as both those who were called , and those also who were chosen by Christ , did erre grieuously , both in manners and doctrine ; and through their fall , followed a latencie and obscuritie in the true Church . Iudas erred in Manners being called , when through couetounes hee betraied Christ : The Apostles erred in Manners , being chosen , when they forsooke Christ . Nay more , the Elect Apostles erred in Doctrine , when they thought the Kingdome of Christ to be earthly and not heauenly : Actes 1.6 . for When they were come together they asked of him , saying , Lord wilt thou at this time restore againe the Kingdome to Israel ? They did Imagine his Kingdome to bee like the Kingdomes of this world , presently to come , not after to be looked for ; proper to Israel , not common to all Nations by vertue of the Promises : Nay more , when they had receiued the Holy Ghost in a greater measure from heauen , Peter ( saith the Text ) went not the right way to the Gospell ; Galat. 2 14. Iohn would haue worshiped an Angell once or twice : Reu. 19.10 . & 22.8 . The Apostles and Brethren who were in Iudea , thought that the Word of God was not to be Preached to the Gentiles . Acts 11.2 . These Examples doe sufficienty witnesse , that the Elect and Chosen of God may take a fall , but fall away they cannot , and their errors in doctrine and manners foretell a possibilitie of failing , and consequently , an obscuritie in the true Church : and heereupon their owne Panormitan concludes : Possibile est quod vera fides remaner●t in vno solo , atque ita verum est dicere quod fides non deficit in Ecclesia . Hoc patuit post passionem Christi , n●m fides remanserat tantum in beata virgine . Extr. do Elect. Significast . Alb. It is possible that the faith of Christ may remaine in one alone , and so it is true to say , Faith failed not in the Church , this thing appeared in Christs passion , for then Faith remained only in the blessed Virgin : And with him consenteth Nicholaus Clemangis , The Church ( saith he ) may by Gods grac● maine in a woman alone , as it is reported to haue remained in the blessed Virgin , at the time of Christs Passion . In s●la potest muliercula per gratiam manere Ecclesia , sicut in sola Virgine tempore passionis mansiffe fertur . Clemang . super Mat. generalis Concil. Thus in the Colledge of Christ there were but twelue , and scarce twelue ; in the Councell among the Iewes , there was but one Iosepth of Arimathea , that stood for Christ : there was but one Gamaliel in the Councell of the Pharises that stood for the Apostles : So that the number of true beleeuers was but small , which did visibly appeare , euen at that time when the Church was most glorious , and therefore Eminent and perpetuall visibility is no certaine Note of the true Church .

Ann. 100. to 200. In t●● second Age , Egesippus tels vs , Quod ad ea usque tempora Ecclesia pura & incorrupta permanserit Virgo in locis obsuris & caliginosis &c. Niceph. lib. 3. cap. 16. The Church remained a pure Virgine vnto Traians time , which was 110 yeeres after Christ : for ( saith he ) such as indeauored to corrupt the perfect Rule , and sound Preaching of the Word , if there were any such , did hide themselues in secret and obscure places : but after the sacred company of the Apostles was come to an end , and that the generation was wholly spent , which by speciall fauour had heard with their eares the heauenly wisedome of the Sonne of God , then the conspiracie of detestable errour , through the deceit of such as deliuered strange doctrine , tooke rooting ; and because that none of the Apostles suruiued , they published boldly with all might possible , the doctrine of falsehood , and impugned the manifest and knowne truth .

In the third Age , Ann 200. to 300. there arose a great contention about the keeping of Easter , when as Victor Bishop of Rome went about to Excommunicate all the Churches of Asia , from their Communion , as not sauouring aright . And at this time the heresie of Artemon , ( who affirmed Christ to be a meere man ) daily increased . Those heretikes ( saith Eusebius ) were many , Euseb. lib. 5 ca. 25. and they corrupted the holy and ancient Scriptures , without any reuerence ; they reiected the Canon of the ancient Faith , they were ignorant of Christ , not searching what the holy Scriptures affirmed . And St. Cyprian makes a grieuous complaint of the Apostacie in his time from the Christian Faith , as appeares by diuers passages in his booke De Lapsis .

In the fourth Age , Ann. 300. to 400. Eusebius testifies as an eye witnesse : Wee saw the Church ouerwhelmed to the ground , Sacras aedes precibus dicatas è sublimi in solum fundamentis ipsis conquassatis deiectas , diuinas & sanctas Scripturas medio foro in rogum impositas , Ecclesiarum Pastores hos in latebras , hic illic se cum ignominia abdentei , illos non sine dedecore prehensos et ab hosti bus ludibrio expositos , oculis nostris aspeximus &c. Euseb. lib. 8. cap. 2. yea the very foundations themselues digged vp , the holy and sacred Scriptures burnt to ashes in the open Market place , the Pastors of Churches , some shamefully hid themselues here and there , some others were ignominiously taken and derided of their enemies ; and thus it was commanded by Proclamation , by the Emperour Dioclesian , the Churches should be razed to the ground , the holy Scriptures should bee abolished , and the Pastors throughout all Parishes should bee imprisoned . Heere we see the Church was driuen into straights and corners , till the time of Constantine the Great , the first Christian Emperour , about 300 yeeres after Christ ; but you shall likewise obserue , that no sooner did this good Emperour appeare as an eminent part of the visible Church , but Arrius the grand Heretique sowed his wicked Heresies , Ingemuit totus orbis et Arrianum se esse miratus est . Hier aduers Luciferium . which Like a Canker so spread it selfe , that the Shippe of the Church ( saith Hierom ) was almost suncke , and the whole world groaned and wondred at it selfe , that it was become Arrian . And with this holy Father agreeth the complaint of Vincencius Lyrinensis , Vincent . Lyrin c 6. The poyson of the Arrians did not infect a little portion , but in a manner the whole world ; insomuch that all the Latine Bishops , partly by force , and partly by cunning were intrapped , and had a kind of myst cast before their eyes . And when the Arrians did vaunt of the multitude of beleeuers , as if Amplitude and Splendor had been certaine markes of the true Church . Gregorie Nazianzene makes this Quaere : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazian. in Orat 11. ad Arrianos . Where are those men which define the Church by a multitude , and despise the little flocke ? And as touching the perpetuall and eminent visibility of the church , it was so farre from his knowledge , that hee professeth , by reason of the scarcitie of true beleeuers in his Church , They were often termed the Arke of Noah , Persaepe Arca Neê vocati sumus , vt qui soli orbis vniuersi diluvium effugissemus . Greg Nazian. orat . 12. as those who onely were escaped drowning in the flood . In like manner , when Constantius an Arrian Emperor , had obiected the multitude of his Arrian side , and the paucitie of Catholike Professors on the other , Pope Liberius returneth the Emperour this answere : Non referre numerum esse magnum aut paruum . Nam &c. Salm tract. 23. in verba Luc. It mattereth not whether the true professors be more or fewer , for the Church of the Iewes was once reduced to the number of three . Now there is no man will deny , but there were many excellent and famous lights of the Church in this Age , yet by reason of Persecutions , it was so much darkened and obscured , that the holy Father Athanasius ( who had a fellow-feeling of the persecuted members in the Church ) puts the Question and resolues it . Quae nunc Ecclesia libere adorat ? siquidem si pia est , periculosa subiacet , si alicubi pii et Christi studiosi — vt magnus ille Propheta Elias absconduntur . Athan ad solit. vitam agentes . What Church doth now freely serue Christ ? For if it be godly , it is exposed to dangers , if there be in many places , faithfull seruants of Christ , ( as in all places there be many ) they , like the great Prophet Elias , are secret and hide themselues in dennes and caues of the earth , or wandring vp and downe remaine in the wildernesse . And without doubt , the latencie and obscuritie of the true Church was such , Montes mihi et sylua , et lacus , et carceres , et voragines sunt tutiores . Hilla● . cont . Auxent . that St. Hillarie professeth , at that time it was not to bee sought in houses , I rather reckon ( saith hee ) hills , and woods , and prisons , to bee places of more safetie , for in those , either the Prophets abiding of their owne accord , or forced thither by violence , prophesie by the Spirit of God . And from these few instances , it may plainely appeare , that eminent and perpetuall Visibilitie is no sure and certaine Caracter of the true Church .

Ann. 400. to 500. In the fift Age , St. Austen tels , the Church was like a Citie vpon a Hill , Ipsa est enim ouis quae perierat , ipse Pastor mons est , ouis ergò in humeris eius ciuitas est in monte . Aug Serm. de Tempore . 218. but that Citie vpon the hill ( saith he ) was the sheepe which was lost and went astray : and the shepheard is the hill , and the Sheepe vpon his shoulders , is the Citie vpon the hill . And thus the true members of the Church may wander like stray sheepe , till the Shepheard finde them , and bring them home to the company of the faithfull . Moreouer , he that termed the Church , a Citie vpon a hill , in his time well vnderstood , that it was not visible at all times , that is to say , in a great mist , or in the night time : yea , on the contrary he tels vs , Epist. ad Vincent Epist. 80. ad Hesych . Enarrt . in Psal. 10. De Bapt. cont . Donat. lib. 6. c 4. The Church shal be sometimes obscured , and the cloudes of offence may shadow it . Somtimes it shall not appeare , by reason of the vnmeasurable rage of vngodly persecutors . Sometimes , it is like the Moone , and may bee hidde , yea so obscured , that the members thereof shall not know one an other . And howsoeuer in St Austens time the Church was very glorious and flourishing , yet ( vnder correction of better iudgements ) I doe conceiue he did extoll the visibility of the Church , because the Donatists at that time did appropriate the Church wholly to their own Faction , excluding all other Churches but their owne in the South of Africke . For the trueth is , by reason of the multitude of Heretikes at that time preuailing , it could not chuse but bee much darkened and obscured , when as himselfe makes mention of fourescore and eight seuerall heresies in the Church . Aug. de Vnit . Eccles. ca. 2. & 16. Besides , both Austen and Chrysostome , who were liuing in this age , tell vs , That the Heretikes did so abound in multitude , and they had such outward marks of the trueth in Traditions , in Fathers , in Councels , in Miracles , vnder the very name and Title of the Catholike Church , in outward shew and semblance of the true Church , that there was no way left to find the true Church , Nisi tantummodo per Scripturas . Chrys. Homil. 24. but only by the Scriptures . And Saint Chrysostom alluding to the desolation in the Temple in the latter dayes , aduiseth his profelytes , Idem in 1. Cor. Hom. 36. to flie to the mountaines of the Scriptures . And as touching the Discipline of the Church , hee complaines , that Shee was like a woman which had quite lost her modestie , and did beare certaine badges and tokens of her former felicitie ; and being vtterly bereft of her treasure , kept the emptie caskets and boxes of the precious things shee had before . And although in this age the Church ( since the Apostles time ) was most flourishing , yet it was not so conspicuous as any earthly Kingdome , Bell de Eccles. lib 3. cap. 13. ( as Bellarmine would haue it : ) for at this time St. Hierome likewise complained of an Hereticall tempest rising in the countries of the East , Haretica in his prouinciis exorta tempestas nauem plenam blasphemiarum intulit portui — et Romanae fid●i purissimum fontem coeno luīosa promiscuêre vestigiae . Hier. ad Princip. Marc. Epit. Tom. 1. carried a ship of blasphemies into the hauen of Rome , — and vncleane feet did mingle with mud , the most pure fountaine of the Roman faith : yea he tels vs further , The faith of the Apostles was violated in most things , the Priests and people were drawne into the same consent , and the Bishop of Rome was abused by simplicitie , and Marcella , a poore widdow did first openly resist it . And this may briefly serue , to shew that in the first and best ages , eminent and perpetuall Visibilitie was no sure and certaine note of the true Church .

In the sixt Age , Ann. 500. to 600. Pope Vigilius secretly fauoured Seuerus and Anthemius , two Heretiques , who refused the faith established in the great Councell of Chalcedon . Liberatus , who was liuing at the same time , giues vs to vnderstand of his writing to the Heretikes in this maner : I signifie to you , Liberati Breuiarium cap. 22. that I haue held , and doe hold the very same faith which you also do hold . No man must know that I write these things vnto you : but your wisedome must thinke it best , to haue mee in suspition before all others , that I may with more ease , worke and bring that to passe which I haue begun . Pontificale in vita Vigilij . This Vigilius ( if wee may beleeue their owne Pontifical ) was a false witnes against his predecessor Pope Syluerius ; he sought vndue means to remooue him , and to place himselfe ; he kept him in prison , and sterued him for hunger , he gaue a great summe of money to procure the Popedome to himselfe . Hee killed his owne Notary , he killed a young man , being a widowes sonne ; and of these and other crimes being accused before the Emperour , hee caused him to bee drawne by the necke round about the Citie of Constantinople , and cast into prison , where hee was fed with bread and water . And hence we may obserue , that if the Pope of Rome bee the Virtuall and totall Church , if he be that Rule of Faith , vpon whose infallibilitie the whole Christian world must relie in matters of beliefe , ( as the Church of Rome teacheth ) then certainly the Church at this time was driuen into great straights , when as the Head of the Church , or rather the totall Church fell into dangerous heresie ; and consequently , eminent and perpetuall Visibilitie can be no sure Note of the true Church . But as it was rightly obserued by Isidorus Pleasitota , the declination of the true Church from the Apostles time , was caused through the distemperature of the Head ; and thereupon hee makes this ingenuous confession : Isid. lib. 3. Ep. 408. In the dayes of the Apostles , and afterwards , when the Church flourished , and laboured of no disease , the diuine Graces of God went as it were in a ring round about it : — but afterward it grew diseased , and was troubled with faction , then all those things fled away , not through his carelesnesse and negligence that first inriched her , but through their naughtinesse that gouerned not things as they should haue done .

Ann. 600. to 700. In the seuenth Age , Iohannes de Molinis tells vs , In Speculo Carmelit . cap 6. from the time of Heraclius the Emperor , after the yeere 600 , the day inclined towards the euening , and the Church hauing been in an ecclipse set in the West , and became almost deficient . And Gregorie himselfe complaines , Greg. Ep. 4. l. 1. Iud. 9. that the Ship of the Church was in danger of shipwracke . Nay more ; Diabolus ita valdè in qui busdam necessaris Ecclesiae membris dentes figit — vt omne ( quod absit ) citius ouile dilaniet . Greg. lib. 4. Ep 36 The Devill ( saith he ) so strongly fastneth his teeth in the necessarie members of the Church , that vnlesse by Gods grace the prouident company of Bishops ioyne together , hee will soone destroy the whole flock of Christ . Flens dico , gemens denuntio , I speake it with teares , Quia cum Sacerdotis ordo intus cecidit , foris diu stare non potuit . I tell it with sighs of heart , seeing the Order of Priesthood is fallen within , it cannot now stand long without . The chiefe reason of this complaint was caused by Iohn Bishop of Constantinople , who at this time assumed the Title of Vniuersall Bishop ; and as new Lords are commonly said to make new Lawes , so from and after this time , many alterations succeeded in Faith and Manners , both in Head and members of the same house .

Thus wee haue heard in the first age , The mysterie of iniquitie began to worke : In the second , there was a conspiracie against the Trueth : In the third , Heretikes arose and assaulted her : In the fourth , the Church was darkened by the multitude of Heresies : In the fift , she was most flourishing in her members , but knowne only by the Scriptures : In the sixt , the Head of the Church was diuided by heresie from the body : In the seuenth , there was a declination towards the West , and consequently there followed a darkenesse and obscuritie , more or lesse in succeeding ages .

Now as you haue heard complaints against heretikes and persecutors that inuaded the ancient Church in her first & best ages : so likewise you shall obserue , there followed corruptions and errours in Doctrine and Discipline , whereby Obscuritie became the proper mark of the true Church almost in all ages , till the dayes of Luther .

In the eight Age , Paulus Diaconus calls to the Christians of that time , to awake and listen vnto him : for , ( saith he ) You haue buried in contempt and obliuion the word of God , Wolph . Tom. 1.203 . you haue made the Temple a denne of theeues , and instead of sweet melody , you resound blasphemies against God himselfe ; and therefore verie shortly the vniuersall Catholike Cittie will fall to ground . And Venerable Bede calles to them of his time , Nec sine lachrymis rem lachrymis dignam contemplentur quantum Ecclesiae flatus ad petora quotidiè vel vt mitius dicam ad infirmiora gerenda deuol uatur . Bed ii 4 in S●m cap. 2. p. 30● to behold the lamentable estate of the Church : Neither ( saith he ) let them behold it without teares , which is worthy to bee lamented , in that it is growne worse and worse , or to speake more fauourably , it is at least fallen into great infirmities And Charles the Great makes this generall complaint touching the doctrine and Doctors of the Church : Carolus Magnus de Imag. in Praefat. The Priests laying aside all sound and wholesome doctrine , and little regarding that of the Apostle , ( If an Angell preach other doctrine , let him be accursed ) they transgresse the commandements of the Fathers , and bring into the Church such doctrine as was neuer knowne to Christ and his Apostles .

In the ninth Age , Arnulphus Bishop of Orleance , an eye witnesse of those times , professed openly : There is made a departure , not onely of Nations , but of Churches , the Man of Sinne now begins to bee discouered , Religion is ouerthrowen , and the seruice of God is contemned by the chiefe Priests themselues : and that which is more , Rome it selfe , now almost left alone , is departed from her selfe .

Ann. 900. to 1000. In the tenth Age , Christ ( saith Baronius ) lay asleepe in the Ship of the Church ; Bar. Tom 10. ann. 912 num. 8. & ann. 900. Sect 1. and which is worse , there was not any found amongst his disciples , who awaked our Lord , all of them being in a snorting sleepe . It was the age next to that , wherein the Deuill was let loose , Infaelix dicitur hoc saeculum exhaustum hominibus ingenio et doctrinâ claris , siue etiam claris Princitibus et Pontificibus . Geneb . Chron. Vbr. 4. That vnhappy age ( saith Genebrard ) which was exhausted both of men for wit and learning , and of worthy Princes and Bishops . In this time , saith Wernerus , Christian faith began much to decline from her first virilitie , when as in many Christian prouinces , neither the Sacraments , nor Ecclesiasticall Rites were obserued . And Ioachim Abbot , complaineth , Est et alia sicus quae malidictione praeuar●cationis exarnit , Latina Ecclesia siue n●●icula Petri. Morn . &c. that the Latin Church was another Fig tree dryed vp , which did beare nought else but temporall leaues , and bid her selfe vnder the Title of the Church , to the shame of the Pope and his Sea .

In the eleuenth Age , Ann. 1000. to 1100. Who will let me see the Church before I dye ( saith Bernard ) as in the dayes of olde , Bernar in Cant. Serm 33. when the Apostles did cast foorth their Netts , not to take siluer and gold ; but to take soules : There creepeth ( saith hee ) an ougly Rott , at this present , through the whole body of the Church , yea , the wound of the Church is inward , and past recouery . And a Canonized Saint of the Romish Church , Morn de Eccl p ●●2 . Virgo ● Mathilda . tells them of that Age , The Church of Rome which of long time did reuolt from Christ secretly , was neere revolting from him openly . And in the Raigne of Henry the first , Ann. 1100. inseratur . The Church of Leodium sends forth this complaint : In time past I was wont to Interpret , Fulke in Rhem. Testam. p 892. that Peter by Babylon did signifie Rome , because at that time it was confused with Idolatrie and filthynesse , but now my sorrow doth interpret vnto mee , Plerique omnes boni , iu●i , aperti , ingenu● , simplices , tum imperium Antichristi coepisse quod ea quae Christus seruator no fle● tot antè annos praecixerat , euenisse tempore cernebant &c. Auent . de Tyrannide Pontificis . that Peter calling the Church together in Babylon , foresaw by the Spirit of Prophecie , that confusion of dissention wherwith the Church at this day is rent in peeces . And saith Sigebert , All good men and iust , and honest , and ingenious men , held that the Kingdome of Antichrist was then begunne , because they saw the accomplishment of those things which our Sauiour had so long time foretold .

In the twelfe Age , Ann. 1100. to 1200. Honorius of Authun in France openly cries out ; Verte te ad ciues Babiloniae et vide , veni h●c ad supercilii montes vt cuncta possis cernere aed ficia damnatae ciuitatis — verte te ad Clerum et in uenies ibi Bestia tentortum Dei seruitium negligunt , sacerdotium per inunditiam postuunt , populum per simulationem seducunt , omnes Scripturas ad sal●tem pertinentes ab dicant &c. Honor. August in Dialog. de Praedest & lib. Arbitr . Mat. Paris in Hent . 3. Turne thee to the Citizens of Babylon , and see what they are , ascend to the toppe of the Mountaine , from whence thou mayest behold all the buildings of that damned Citie : consider the principall persons there , and thou shalt find the Sea of the Beast : In the Cleargie thou shalt find the Beasts Tent , for they neglect the seruice of God , pollute his Priesthood , seduce his people , reiect all the Scriptures which belong vnto Saluation . And Mathew Paris describeth the state of the Church of England vnder Gregory and Innocent : In those dayes Faith waxed cold , and scarsely seemed to sparkle , being almost brought to ashes , Religion is become base and vile , and the Daughter of Sion is a bold faced Harlot without shame . He further complaines , that the Monkes and Fryars of that Age did wholly neglect the Preaching of Gods Word , and for that cause he pretends there was a deuised Epistle sent from Hell to the holy Fraternities , Math. Paris in Will Conquer . Wherein Sathan and all the company of Hell , did send thankes to the whole Ecclesiastical Order , that wheras in nothing they were wanting to their owne pleasures , they suffered by their neglect of Preaching , such a number of soules vnder them to go to hell , Lat. abbots & Bishops . p. 383. as no Ages past had seene the like . And Robertus Gallus , reputed a famous Preacher in those times , amongst certaine visions of his owne , shewes vs , That in those dayes there was scarse any bloud or life remaining in the members of the Church , when as the Doctrin which is the soule and life of the Church , Orabam flexis genibus erecta facie ad coelum iuxta Altare Sancti Iacobi Parisiis &c Robertus Gallus . was altered and decayed : I did pray ( saith hee ) on my knees , with my face towards heauen , neere to the Altar at St. Iames at Paris , on the right hand , and I saw in the ayre before me the body of the onely high Priest , clad in white Silken robes , and his backe was towards the East with his hands lifted up towards the West , Morney . Myst . of Iniqu . pa. 401 or . 434. as Priests vsually stand while they say Masse , I did not see his head , and beholding wishly , whether he were altogether without a head or no , I saw his head leane , and withered , as if it had bene all of wood ; and the Spirit of the Lord said , this signifieth the state of the Roman Church .

Ann. 1200. to 1300. In the thirteenth Age , Grosted Bishop of Lincolne , complained of many errors in the Church , Innocent. 4. in Math. Paris . in Henr. 3.844 & 847. & 848. and sought for a reformation , and for that cause , we may read ( in Mathew Paris ) the Pope resolued to Excommunicate and accurse him : but this Bishop withstood the Popes Bulles , and for his courage in that good cause , was termed Romanorum malleus , the Hammer of the Roman Church ; neither did hee oppose those abuses alone , but the Cardinalls at that time withstood the Pope in his behalfe , & affirmed , that the things wherewith hee charged the Pope , were most true , and thereupon they answered the Pope , it was not safe for him so to proceede , lest a tumult should follow , especially ( say they ) seeing it is knowne , there must bee a departure from vs , and a forsaking of the Roman See . Petrarch who well vnderstood the Doctrine of those times , in his Latine Epistles which are full of wisdome and grauitie , tells them : Noui expertus , &c. I speake of my knowledge , Noui expertus vt nulla ibi pietas , nulla charitas , nulla fides , nulla Dei reuerentia . in the Pope and his followers there is neither Faith , godlinesse , nor Truth ; the Popes Chaire is the Chaire of lying , that is , a defection , a reuolt , an apostacie of people which vnder the Standard of Christ rebell against Christ , and fight for Satan , they esteeme the Gospell for a Fable , and the promises of the life to come for lyes . About the same time , Michael Cecenas Generall of the Order of Franciscans , affirming the different opinions of different Members in the same Church , Mich Cecenas contr. Tyrannid . Papae . proclaimeth , There were two Churches , the one of the wicked sort flourishing , in which the Pope raigned ; the other , of godly and good men , and this Church he presecuted .

In the fourteenth Age , Ann. 1300. to 1400. Occham a learned Schooleman makes this complaint : Alas the time , of which the blessed Apostle prophecied , when men will not suffer wholesome doctrine , &c. This Prophecie is altogether fulfilled in our dayes : for behold , there are many that peruert the holy Scriptures , deny the sayings of the holy Fathers , reiect the Canon of the Church , molest , persecute and bring into bondage , and without mercy torment and afflict euen vnto death , them that defend the trueth : so that wee may rightly say of our times , Occham . procl . com . err . Iohan. 22. that which Daniel long since pronounced , Iniquitie is gone from Babylon , from the Elders and Iudges which seemed to gouerne and rule the people : for many that should bee Pillars in the Church of God , and defend the trueth euen vnto blood , cast themselues headlong into the pit of Heresies .

Ann. 1400. to 1500. In the fifteenth Age , Gerson the Chancellour of Paris bids you open your eyes , Gers declarat defect . virorum . and see if the Houses of Nunnes be not Stewes of filthy Harlots , if the consecrated Monasteries be not Faires , Markets , and Innes ; Cathedrall Churches , dennes of theeues , Priests vnder pretence of mayds , keepe harlots : consider whether so great variety of pictures and Images be fit , and whether it occasion not Idolatrie in the simple : looke vpon the number and varietie of religious Orders , the Canonizing of new Saints , though there bee too many already , as Bridget of Swetia , Charles of Britain ; the feasts of new Saints more religiously kept , then those of the blessed Apostles : enquire if there be not Apocryphall Scriptures , and prayers in processe of time , eyther of purpose , or of ignorance brought into the Church , to the great hurt of the Christian Faith : consider the diuersitie of opinions , as the conception of Marie , & sundry other things . Againe , in his Consolatory tract of Rectifying the Heart , amongst many other considerations , hee complaineth , There is intolerable superstition in the worshipping of Saints , innumerable obseruations without all ground of reason , vaine credulitie , in beleeuing things concerning the Saints report in their vncertain Legend of their liues , superstitious opinions of obtaining pardon and remission of sinnes , by saying so many Pater nosters in such a Church before such an Image , as if i● the Scriptures and authentical writings of holy men , there were not sufficient direction for all actes of Pietie and Deuotion , without these friuolous addititions : nay , which is worse , see if these obseruations in many countreys and kingdomes of the world , be not more vrged then the Lawes of God , euen as wee shall finde in the Decrees and Decretals , a Monke more seuerely punished for going without his Cowle , then committing Adultery or Sacriledge , and more grieuously corrected in going against one of the Popes Decrees , Idem de Directione cordis Consid. 29. &c. then offending against the diuine precepts , and the Gospell of Christ . This learned Author was Director of the Councell of Constance , and there complained of 75 exorbitant abuses and errours that were crept into the Roman Church , but found no amendment ; nay more ( saith hee ) Wee must not looke for a Reformation in things that concerne Faith and Religion , or doctrine , or manners , except the Secular powers do seriously take it in hand . Experto crede , Experto crede , &c. Idem in Dial Apologetico . Beleeue me in what I say , I haue tryed it , dispute no more of it , speake not to deafnesse it selfe , thou shalt neuer bee heard . Lastly , when hee found there was little hope of reducing Religion to the former purity of the Primitiue Church in Christs time , yet hee wished at least a restoring of the ancient Faith in the Fathers time ; Ecclesia si non ad statum Christi et Apostolorum , saltem ad statum Syluestri resti tuenda . Gers . de Concil. Gener . vnius obedientiae . In diebus istis in ore cuius libet bonum fuit argumentum , tenens tam de formâ quam materiâ , Hic est Frater , ergo est mendax . Wals . Hist. Angl. in Rich. 2. p. 281. and ( saith he ) If the Church may not bee reformed according to the state● it was in the time of Christ and his Apostles , yet at least it should be brought to the state it was in the time of Syluester , which was about 300 yeeres after Christ . To let passe the obseruation of Tho. Walsingham , that in those dayes it was the common argument in euery mans mouth : He is a Fryar , Ergo a lyar . At this time Aluarez Pelagius wrote a Booke De Planctu Ecclesiae , of the Churches complaint , wherein hee tells vs , The Church which in her Primitiue state was adorned of her Spouse with many royall graces , Aluar. de planctu Eccles l. 2. art. 5. lit . Aleph . was clouded and ecclipsed with the blacke mists of ignorance , iniquitie and errour . In like manner , Et prasertim qd magis prodigiosum est Pontificibus qui suas Traditione● diuinis longè mandatis anteponunt Clem. de Corrup . Eccles. statu . ca. 14. & 26 Nicholaus Clemangis , Archdeacon of Baieux , wrote a Booke of the corrupt estate of the Church , wherein he complaines , The studie of Diuinitie was made a mocking stocke ▪ and which was most monstrous for the Popes themselues , they preferred their own Traditions farre before the Commaundements of God . What doest thou thinke ( saith he ) of the prophecie of the Reuelation of St. Iohn : doest thou not thinke , that in some sort it belongs to thee ; thou art not grown so shamelesse as to deny it : consider therefore of it , and reade the damnation of the Great Whore , sitting vpon many waters , there contemplate thy worthy actes , and thy future fortune . Abusiones quoque Paganica & superstitiones Diabolica tam multa Romae qd diuinari benè non possunt . Camer . de Squaloribus Rom. Eccles. p. 34. Cardinall Cameracensis wrote a Booke De Squaloribus Romanae Ecclesiae , touching the Deformitie of the Roman Church , ( which book is to be seene in the Library at Westminster ) wherein amongst many other complaints touching the Roman Church , he tells vs , That Pagan abuses , and diabolicall superstitions were so many at Rome , that they could not well bee imagined : C●mer . de Reform Ecclesiae . but ( saith hee ) as there were seuen thousand which neuer bowed to Baal , so it is to bee hoped , that there are some who desire the Churches Reformation : and accordingly it happened : Consil . Pisan Sess. 20. for Pope Alexander the Fift , in this age , and in the yeere 1411 , Dixit quod ipse volebat vacare circa reformationem Ecclesia &c. promised solemnly to intend a Reformation ; and for that purpose to assemble the most learned of all nations , and at the Councel of Senes , 1423 , the proposition of Reformation was reuiued , but withall , it was adiourned de die in diem , and the Reformation is not yet come .

In the sixteenth Age , Ann. 1500. to 1600. Hieronymus Sauanarola , a Dominican by Profession , and for his Doctrine , and sanctitie of life , termed a Prophet , was examined with tortures ( saith Guicciardine ) for inueying against the Cleargie , and Court of Rome , Vpon which examination a Proces was publishd to this purpose , that he was not moued thereunto out of any euill intent , but this one thing he onely respected , that by his meanes a Generall Councell might be called , wherein the corrupt manners of the Clergie might bee reformed , Guicciard . lib. 3. in fine and the degenerate state of the Roman Church ( as farre foorth as was possible ) might be reduced to the likenes of that it was in the Apostles time , or those that were neerest vnto them : and if hee could bring so great and so profitable a worke to effect , hee would thinke it a farre greater glory then to obtaine the Popedome it selfe . Comin . lib. 8. cap. 2. And Philip de Comines giues vs likewise to vnderstand , that hee told the French King , Charles the eight , He should haue great prosperity in his voyage into Italy , and that God would giue the sword into his hand ; & all this , to the ende he should reforme the corrupt state of the Church , which if hee did not performe , he should returne home againe with dishonour , and God would reserue the honour of his worke to some other , and so ( saith he ) it fell out . This holy man thirsted for a Reformation , Hee complained against their Communion in one kinde , against Iustification by Works , against the manifold Traditions and Constitutions of their Church , against the Popes Supremacie ; and withall , proclaimed that the Roman Church taught not the Doctrine of Christ and his Apostles , and this was counted to him for Heresie , and for this hee was first hanged , and then burnt .

About this time , there was likewise written by Doctor Vicelius a Booke called Methodus Concordiae Ecclesiasticae : Vicelius . Wherein hee complaines also , of Traditions contrary to the word of God , hee calls for the translation of the Bible , and wished the Seruice were deliuered in a knowne tongue , hee complained of the worship of Images , of Prayers to Saints , of Purgatory as a doubtfull opinion , he wished that Priests and people should rather marry , then liue loosely as they doe : and for these , and the like Articles , wherin he desired a Reformation : Index . libr. prohib . de Sandoual . Madril . 1612. his Booke is condemned inter libros Prohibitos , among the Books prohibited , & certainly the errors both in Doctrine and Discipline , were grown to that height , insomuch as Erasmus professeth , it was commonly argued in the Schooles : Whether the Pope might not abrogate that which was decreed in the Apostles Writings , Eras . Annot in 1. Tim. 1. Whether hee might ordaine any thing contrary to the Doctrine of the Gospel , Whether he might create a new Article of the Creed , Whether hee had greater power then Peter , or equall , Whether hee might command Angels , and take away Purgatory altogether , Whether hee were a meere man , or God , or participat of both natures with Christ , Whether hee were more mercifull then Christ was , seeing it is not read that Christ called any man out of the paines of Purgatorie . Sixe hundred things ( saith hee ) of that sort were disputed and published in great volumes , by great Diuines , especially famous for profession of Religion , and these things in the Schooles of Diuinitie were seriously handled , And without doubt , abuses were growne so exorbitant in the Church ; that Machiauell Protested , The Kingdom of the Clergie had beene long since at an end , if the reputation and reuerence towards the pouertie of Fryars had not borne out the scandall of the Bishops and Prelates .

Amidst these manifold errors and corruptions in the Church , arose Martin Luther , and desired a Reformation , as his predecessors had done , and at that time things were in so bad estate ( saith Guicciardine ) that the blood of Christ was profaned , Guicciard . hist. lib. 13. the power of the keyes was made contemptible , and the redemption of soules out of Purgatory , was set at a stake at dice , by the Pardon sellers , to be played for . This was so notorious , and visible to the world , that by the testimony of their own Historian , there were that yeere many meetings at Rome , to consult what was best to be done . The more wise and moderate sort wished the Pope to reforme things apparantly amisse , and not to prosecute Luther ▪ This reformation was long before wished for : ( as wee see by the complainants in their own Church , ) neither did Luther ( as some pretend ) oppose the errours of the Roman Church out of any prepensed malice : Tem. 7. Wittemb . 22. for Wee plainly and expressedly professe ( saith hee ) as our Bookes doe witnesse , that if they would not constraine vs to Articles openly impious and blasphemous , wee would defend them in other things .

Nec prodiit solus Lutherus &c. Alp. à Castre ep. Nuncup . ad Phil 2 Hisp . Regem . Neither came Luther alone ( saith Alphonsus ) such is the vnhappinesse of this age , but garded with a great troope of Heretikes , who seemed to looke for him , that afterwards they might fight vnder his banner : for presently Philip Melancthon , Faber , Capeto , Lambertus , Conradus , Pellican , Andreas , Osiander , Martin Bucer , entred their names in his Booke , and many other in processe of time , in great numbers , inserted themselues into his family . And as it is obserued by their learned Cassander , the Church Doctrine and discipline was so farre out of order at his comming , and before , that many learned Writers published and declared their long wished for Reformation of the Church .

Thus briefly in the Apostles times you haue seene the glorious rising of the Sunne ; in the ages following , the Sunne at highest : from after 600 yeeres , you haue seene the Sun towards setting . In the first age shee was like the Moone in the first quarter , and daily increasing : in the ages following shee was in the full , in succeeding ages shee was in the wane . In the first age , shee was like the Starre that appeared in the East , and guided the Wisemen ; in the ages following , the Fathers were the fixed stars , and gaue light in the midst of Heresies ; in the latter ages there were Stellae erraticae , wandring starres that fell from heauen , such as St. Iohn speakes of , Priests and professors , that left their faith , ( their first habitation . ) And thus we see there is one glory of the Sunne , another of the Moone , another of the Starres , and to all these the Church is rightly compared by Saint Austen : Ecclesia est Sol , Luna , et Stellae , quando Sol ob scurabitur , et Luna non dabit lucem , et Stellae cadent de coelo , Ecclesia non apparebit impiis vltra modum saevientibus . Aug. Ep. 80. The Church is the Sunne , and the Moone , and the Starres ; and as the Sunne shal be darkened , and the Moone not giue her light , and the starres shall fall from heauen : so the Church shall not appeare , by reason of persecution , and worldly securitie : then the power of heauen shal be moued , and they that seeme to shine in grace , shall fall , and those that are most strong in faith , shall be troubled .

These things premised , wee may rightly inferre for a conclusion of this poynt , that there was alwayes a remnant of true beleeuers in the bosome of the Romane Church , who resisted the Papacie , and noted the abuses : neither were they ignorant lay men , or an illitterate sort of Priests , but they were Bishops , & Cardinals , and learned Pastors , that complained of the latencie and obscuritie of the true Church : they longed for a Reformation in Doctrine , and Discipline , they wished that the true Religion might be restored to her first Integritie , the Church to her ancient libertie , her Faith and Doctrine to the Primitiue sinceritie ; and for this cause , a continuall voice and lamentation was made by many of her children , and shee would not be comforted , because they were not such as shee first bred them . From these and the like testimonies , ( who constantly and continually wished a Reformation in Faith and Manners ) we may certainly conclude , that eminent and perpetuall Visibilitie is no certaine Note of the true Church .

I proceed in the next place , to shew that there was a kind of necessitie , for the latencie & obscuritie of the true Church , especially in the later ages , because it was foretold by Christ and his Apostles in the first Age.

SECT. XXV . The aforenamed corruptions , and most remarkable declination of the Church of Rome in the later ages , was foretold by Christ and his Apostles in the first Age.

AS the complainants haue made knowne vnto vs , that there was an Apostasie , a falling away from the trueth in the later ages , so likewise you shall obserue , that they told nothing of the defection in the Church , which was not foretold by Christ and his Apostles , at that time , when the Mysterie of Iniquitie began to worke ; whereby you shall see , the one foretels , the other answers ; the Apostles spake of errours and heresies that were to come ; the complainants tell you of errours and heresies , that in their dayes were come , vt impleretur , that whatsoeuer was foretold , might bee accomplished . Now , that the Church of Rome hath fallen from her first puritie , that she is that Church at which the Prophecies long since pointed , and is now fallen , that the Pope is that Man of Sin , that sits in the Temple of God , which was forespoken , and that there is not , neither can bee any other Church to which the Prophesies can fitly agree , I wil compare the Romish Doctrine with those Prophesies , that her Tenets in the Church may appeare to the Euidence of things foretold , and her doctrine may appeare to be the accomplished Reuelation of St. Iohns Reuelation .

First then let vs examine , ( by way of question and answer ) Whether the Church of God hath not fallen from her first sinceritie more or lesse in all ages .

How comes it to passe , that the Pope of Rome assumes to himselfe the fulnes of power , and is aduanced aboue the kings of the earth ( which are called Gods ? I haue said you are Gods Psal. 82.6 . ) It was foretold : The Man of Sinne shall be reuealed , which is an Aduersary , ● Thess. 2.3 , 4. and is exalted aboue all that is called God , and that is worshipped , so that he as God sitteth in the Temple of God , shewing himselfe that hee is God .

How comes it to passe , that there are such lying wonders , and false miracles wrought in the Church of Rome in these latter times ? It was foretold : Math. 13 14 The sonne of perdition shal be reuealed , whose comming is by the effectuall working of Satan , 2 Thess. 2 9 with all power , and signes , & lying wonders .

How comes it to passe , that the Shepheard of the flocke is become the wolfe , and the chiefe Pastors teach peruerse doctrine , to make Proselytes of their owne ? It was foretold : After my departure , Acts 20.29 . grieuous wolues shall enter in among you , not sparing the flocke , and shall speake peruerse things , to draw Disciples after them .

How comes it to passe , that the common people are giuen to beleeue fables , and reade Legends in stead of Scriptures ? It was foretold : 2 Tim. 4.1 . The time will come when they will not suffer holesome doctrine , but hauing their eares itching , shall after their owne lustes get them a heape of Teachers , and shall turne their eares from the trueth , and shall be giuen to Fables .

How comes it to passe , that the Church of Rome makes a distinction of meats , and forbids Marriage vnto Priests ? It was foretold : In the later times some shall depart from the faith , 1 Tim. 4.1 . and giue heed to the spirit of errour , and doctrine of Deuils , forbidding to marry , and commanding to abstaine from meats .

How comes it to passe , that Indulgences and Pardons are granted for mony , and made the treasure of the Church ? It was foretold : There shall be false teachers among 〈◊〉 by whom the way of trueth shall be euill spoken of , 2 Pet. 2.3 . and through couetousnesse shall with fained words make merchandise of you . Reu. 18.3 .

How comes it to passe , that the number of the faithfull are so few , that at all times they cannot easily be discerned ? It was foretold : Luk. 18.8 . When the Sonne of man commeth he shall not find faith vpon the earth . 2 Thess. 2.3 Againe , The day shall not come except there bee a falling away first , and that man of Sinne be reuealed .

How comes it to passe , that the Deuil hath seduced the people in these latter aages ? It was foretold : When a thousand yeeres are expired , Reuel 20.7 . Satan shall bee loosed out of his prison , and shall goe to deceiue the people in the foure quarters of the earth .

How comes it to passe , that the Church of God , ( which is tearmed a Citie vpon a hill ) should bee obscured , and scarcely discerned in these latter ages ? It was foretold : Reuel. 12.6 . The woman fled into the wildernesse , where she had a place prepared of God , that they should feed her there .

How comes it to passe , that in the time of peace and securitie , errours were brought in by the enemy of the Gospel ? It was foretold : While the husbandman slept , Math. 13.25 . there came the enemie , and sowed the tares among the wheat : and the enemy was the Deuill .

Lastly , how comes it to passe , that we haue made a departure from the Church of Rome ? Vt impleretur : that it might bee fulfilled , which was spoken , Reue. 18.4 . Goe out of her my people , that yee be not partaker of her sinnes , and that ye receiue not of her plagues .

And certainly , all these sayings are come to passe , that not one jott of his word should passe not fulfilled , so that wee see not any things fulfilled in the Church of Rome , which were not foretold ; neither was any thing foretold , but in the fulnesse of time shall bee accomplished .

SECT. XXVI . The Conclusion of this Treatise , shewing in sundrie particulars , the certaintie and safetie of the Protestant , and the vncertaintie and danger of the Romish Way .

THe Philosopher tels vs , that Trueth and Falshood are neere neighbours , & the outmost postes of their doores are both alike ; yet their way is contrary : for the one leadeth vnto life , the other vnto death . If we shal inquire further how to distinguish the house of Truth from the house of Errour , hee giues this Character . The doore of Falshood is painted and beautifully adorned , but the doore of Trueth is plaine and homely ; and heereby it appeares , that many times men are deceiued , and mistake the doore , and goe into Errours house , when they seeke the Trueth .

These two wayes I haue briefly suruayed , and distinguished by two seuerall Titles , The Safe way , an● The By way : The one ( like the house of Trueth ) is plaine and naked , and knowne only by the Scriptures ; and this is Via Tuta , a certaine & Safe way . The other ( like the house of Falsehood ) is adorned with specious shewes , and colourable pretences of Traditions , of Fathers , of Councels , of a pompous outside , of an eminent and glorious Church ; and this is Via Deuia , an vncertaine and By-way . Let vs looke back , and take a short view of the particulars .

We say the Scripture is a sure , euident , & perfect rule of Faith , and this is Via Tuta , a certaine and Safe way : They say the Scripture is ambiguous , obscure , and insufficient ; and this is Via Deuia , an vncertaine and By-way .

Wee say , all Traditions concerning Faith and maners , that can bee proued by Scriptures , are of equall authority with the Scriptures ; and this is Via Tuta , a certaine and Safe way : They say , that diuers Traditions of faith and manners , wherof there is no ground nor euidence in the Scriptures , are to bee receiued with equall reuerence , & religious respect , as the Scriptures themselues ; and this is Via Deuia , an vncertaine and By-way .

Wee say , the vndoubted writings of the ancient Fathers are to be followed , according to their owne rule , so farre as they disagree no from the Scriptures ; and this is Via Tuta , Bulla Pij 4 pro Forma Iuramenti &c. a certaine and Safe way : They say , and take an oath , to follow the iudgement of the Fathers , making no distinction of true and doubtful Authors , nor limiting their doctrine to the Scriptures ; and this is Via Deuia , an vncertaine and By-way .

Wee say , that Generall Councells lawfully called , are of great authoritie , and singular vse in the Church , to determine Controuersies of Religion , but yet are subiect vnto errour ; and this is Via Tuta , a certaine and Safe way : They say , that Generall Councells called and confirmed by the Pope , are of an infallible auhoritie ; and their Decrees are to be obeyed vnder a curse by all Christians ; and this is Via Deuia , an vncertaine and By-way .

We say , the Church is a Congregation of Pastors , & people , wherin the word of God is truely preached , and the Sacraments rightly administred , and these are Essentiall marks of the true Church , and this is Via Tuta , a certaine and Safe way . They say , sometimes a Councell , sometimes a Pope and his Consistorie , sometimes the Pope alone , is the Church , & the marks of their Church are amplitude , and splendor , and miracles , &c. and this is Via Deuia , an vncertaine and By-way .

Wee say , the Rocke vpon which the Church is built , is Christ ; and this is Via Tuta , a certaine and Safe way : They say , the Rocke is the Succession of Popes deriued from Peter ; and this is Via Deuia , an vncertaine and By-way .

We say , the effect of the Sacraments depends vpon the Institution of Christ ; and this is Via Tuta , a certaine and Safe way : They say , the efficacie of the Sacraments depends vpon the Intention of the Priest ; and this is Via Deuia , an vncertaine and By-way .

We say , we ought to call vpon God by Christ , and that he is our Mediator who onely knowes the secrets of our hearts , and sits at the right hand of God , to make intercession for vs : And this is Via Tuta a certaine and Safe Way : They say , wee ought to vse Saints and Angels for Intercessors , when as they haue no commission from God to present our prayers , nor can know the secrets of the heart , nor haue wee any assurance that they heare us at all , and this is Via Deuia , an Vncertaine and By-Way .

We say wee ought to adore Christs bodily presence in Heauen where he sits at the right hand of the Father , according to the Apostles Creed : and this is Via Tuta , the certaine and Safe Way : They say , wee ought to adore Christs very body and bloud in the Pix , vnder the accidents of Bread and Wine , according to their Trent Creed , and this is Via Deuia , an vncertaine and By-Way .

Lastly , we say that we are all vnprofitable seruants , and no man liuing can bee iustified in the sight of God by his owne merits ; and therefore all that expect saluation must lay hold on Christ by a liuely faith , and wholly rely vpon his merits only ; & this is Via Tuta , a certaine and Safe way : They say , that the Law of God may be fulfilled in this life , and that they can merit and performe workes of Supererrogation , and accordingly they rely partly vpon their merits , & partly vpon their superabundant satisfaction of Saints , for their Saluation , and this is Via Deuia , an vncertaine and By-Way .

Thus I haue set before you Truth and Error , Light and darkenesse , the Safe Way , and the By-Way . Giue Me leaue therefore by way of Conclusion to adiure You in the sacred forme of words , sometimes vsed by the great Prophet , Deut. 30.19 and faithfull Seruant of God . I call Heauen and Earth to record this day against you , that I haue set before you life and death , blessing and cursing , therefore chuse life , that both thou and thy seed may liue .

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