CHAPTER I.
Nothing is more dangerous to the Christian Catholique Church, then the vsurped pretence of Antiquity, and the false imputation of Nouelty, whereby the truth of God is deluded, & error supported among the children of vnbeleefe, within the bosome of the seeming visible Church.

NO winde hath bene of so great force, to re­moue the wauering mindes of vnconstant men from the grounds of euident truth, as the vaine blast of pretended Antiquitie. Not because true Antiquitie is a vaine blast, or should be compared thereunto: but because vaine men, who are altogether set on the loue of vanitie, Psal. 4.2. puft vp with the vnconstant winde of their vanishing imaginati­ons, abusing the name thereof to credit their Nouelties, with­out the nature and substance of it, haue withdrawne ignorant seduced men from the way of truth; like a shooting starre, which being indeed a grosse Meteor, exhaled from the fog­giest earth in farre distance, hath the shining and glory of a true fixed starre, and so is taken by the rude and simple, but the skilfull Astronomer can easily discouer it; yea the most rude and ignorant, when they finde it, and feele it, can discry it, to be but a slimie slough, that hath lost its brightnesse, and is good for nothing.

2 No terror hath so withdrawne men,1. Cor. 14.20. that are Children in vnderstanding, though strong in malice, as the visard of Antiquity; not that true Antiquity is a visard,1. Pet. 2.16. more then Christian liberty is a cloake for maliciousnesse: but because the betrayers of truth, abuse it as a vizard, both to couer the deceipt of their infoy­sted Nouelties, and to obscure the truth which they trample vnder foote, as swine do do pearles, or dogges holy things. Math. 7.6. They teach the ignorant to call superstition the old Religion, and the reformed religion the New learning. As the brutish theeues [Page 2] in the borders were wont to say, that the commandement of God,To old M. Gilpin. Thou shalt not steale, was not Gods Old Law, but a New Law, of King Henrie his making. Or like the Cleargy of Scotland, in the dayes of their ignorance; qui Nouitatis no­mine offensi, contendebant Nouum testamentum nuper à Martino Luthero inuentum, Buch. in hist. rerum Scoti­carum, l. 15. ac Ʋetus testamentum reposcebant: Who of­fended with the name of Nouelty, contended the New Testa­ment to be of Martin Luthers making, and therefore requi­red the Old testament. So ardent were they for Antiquity, against Noueltie, they would haue the Old testament, but not the New. And that this ignorance may not seeme monstrous, though it be maruellous,Fox. Acts, & Mon. p. 1266. the Bishop of Dunkelden, George Treiton, who liued about those times, professed to Deane Thomas Forret, that he knew neither the Old testament, nor the New; but his Portuise serued his turne. In so much that it grew to a prouerbe, Like the Bishop of Dunkelden, that knew, neither the Old law, nor the New. And therefore it was no wonder, that the Cleargy could not distinguish the one from the o­ther, when a Bishop was so learned that he knew neither. About which time there was a great dispute, which troubled such learned BB. long, whether the Pater noster might be sayd to the B. Ʋirgin Marie; when one answered perhaps rashlie, yet very vnhappily; Let God haue his Pater noster, &c. let our Lady be contented with her Aue, in the diuels name. Yet perhaps it is not so barbarous to say it to the blessed Virgine, as to Saint Barbara or Saint Katherine, Bellar. de San­ctorum Bea­tit. l. 1. c. 16. in Bellarmines conceit. And left Ierusalem should mocke her sister Samaria with this grosse darknesse, I could tell of a Doctor in Cambridge, a lit­tle before the beginning of King Edwards dayes, who finding a New testament of Erasmus translation in a scholers hand, tooke and read it a while, and redeliuering it to the owner, said, It was a pretty booke, but he had neuer seene it before. Robert Stephens reports also of a great Sorbonist in Paris, Respons. 1552. that swore per diem, quod nunquam sciret quid esset nouum testamentum, by the day, he neuer knew what was the New testament. This is the lesse strange, if we consider that the Scriptures were sel­dome or neuer read in schooles, but either Dionysius, or the [Page 3] Maister of the Sentences, or Thomas Aquinas, or Bonauenture, schooleman vpon schooleman: but none vpon the old Testa­ment, or new. And by these meanes each tooke of other, at second hand, and so forsaking the fountaine of liuing waters, Ier. 2.13. they digged vnto themselues pits, yea broken pits, that would hold no water.

3 Thus either the blind leading the blind, Math. 15.14. or the malicious sub­uerting the wilfull, do either ignorantly pretend, or wicked­ly obtrude the name of Antiquitie against all reformation, as an armour of impregnable proofe; though they know not what it is, neither can discerne between New and old. Yet Bellarmine maketh this, euen such as it is,Bellar. de no­tis Eccles. the second note to proue the certainty of the present Romaine Church.

But when the arrowes of Gods, not onely ancient, but e­uerlasting truth, shall be shot against this false pretence, A­dams fig leaues could as well couer his nakednesse from the sight of God,Gen. 3.7. 1. Sam. 17. or Goliahs forehead withstand the stroke of Da­uids sling, as this maske can couer the shame of Rome, or gainstand the force of Gods eternall truth: though her face were of the mettall of the Giants boots.

4 Valiant Iosuah, Iosuah. 9.12. and the sagest elders of Israel were decei­ued by the Gibeonites, shrowded and shadowed vnder this veile. They pretended nothing but Old clothes, Old shoes, rent bottles, torne bagges, sowre drinke, mouldie bread, all old, and all so old, that all was naught, and themselues too: all affected, all dissembled Antiquity, neuer a word true; and yet such wise, such great men, vnder this pretence were de­ceiued. No maruell then if many, neither so valorous as Iosuah, nor so wise in experiment of policy as the ancients of Israel, be sometimes ouertaken with this sleight, while the Gibeonites of Rome bring such old stuffe, moth-eaten and canker-fretted monumēts, that to the simple may beare a pro­bable shew of Antiquity, but being throughly sifted and seri­ously examined, they appeare, as indeed they are, meere in­truders vpon the ancient euidences of the Church, which they either falsifie by rasing, or interlining, or make away by imbezeling and purloyning, or sophisticate by glosing, and [Page 4] commenting, or bring in their roome New inuentions vnder the names of old Authors, and so craftily cosin the people of God.

5 There is most danger and cunning in counterfeiting the most precious mettals. To sophisticate base minerals will neuer quite cost. This makes the Romanists so eager and desperate in adulterating of Antiquity, because it is a pearle of most esteemed price, which once entertained by them whom they desire to deceiue,Hieron. ad Trapezitam. is holdē as a Iewel of most pre­cious value, but any skilful lapidary can soon espie the Alchu­my. It seemeth gold, it is but brandished brasse; it seemeth a rubie, one of the stones in Aarons holy attyre, or a founda­tion of new Ierusalem, wherein is admitted no counterfeit; but it is onely a polished Garnet: It beareth resemblance of a Diamond, but it is digged out of Saint Vincents rocke, as good as a Saint Martins chaine. At one word, many things are offered and vrged for Antiquitie, which vpon triall proue meere Noueltie, yea and worse then vanitie, a plaine nullity.

6 When Constantine the first constant Christian Emperour came to Bizantium, there came to him certaine Philosophers, and complained that he worshipped not God as he ought to do, and that he practised certaine Nouelties in holy things, bringing in a New kind of worship into the commonwealth, Praeter ea quae eius Maioribus visa sunt, & Graecorum Romano­rumque Principibus, quos transacta saecula habuerunt: Besides, those things which seemed good to his Ancestors, and to the Nobles of Greece, and Rome, who liued in passed ages. If this noble and religious Emperour had not bene as an Angell, to discerne truth from error, good from euill, this shadow of Antiquitie might haue depriued him of the substance of verity. But theirs was fabulosa Antiquitas, Erasmus in Paracl. in Athan. fabulous Antiquity, a ba­ble to please fooles, no solide learning to conuince consci­ence.

Epist. Simach. apud Ambro. lib. 5. Epist. 307 Simachus the Prefect of a City, wrote vnto the Empe­rour Valentinian, for the continuance and support of heathe­nish Idolatry; his greatest inducements were, Praestate oro vos vt ea quaepueri suscepimus, senes posteris relinquamus: I beseech [Page 5] you that what we learned when we were children, that we may leaue in our old age, to our posterity. And againe, Si longa aetas authoritatem religionibus faciat, seruanda est tot saeculis fides, & sequendi sunt nobis parentes, quisequnti sunt foeliciter suos. ‘If old age giue authority to religion, then must we preserue the faith of so many ages, and our fathers are to be followed of vs, who most happily succeeded theirs. And againe, Sera & contumeliosa est emendatio senectutis. The reformation of old age, is late and contumelious. What a face of Antiquity pre­tendeth this deceiued Idolater?’ I will omit the answer, and commit the reader to Ambrose in the next Example, and to Prudentius that answered the same. Therefore Constantine did wisely when he published his edict for the Christian religion, in preuenting this obiection of the heathens, (who euer pre­tended Antiquity) saying,Euseb. in vita Const. l. 2. This our religion is neither new nor newly inuented, but is as old as we beleeue the creation of the world to be: and which God hath commanded to be celebrated with such mysteries as seemed good and pleased him: but all liuing men are ly­ers, and are deceiued with diuerse and sundry illusions, &c. Where­with we may stop the mouthes of our Romaine aduersaries, Our religion is neither new, nor newly inuented, &. and theirs is neuer a whit the better for its age, rather pretended then pro­ued, to be old.

8 If such pretended antiquity in that good Emperors dayes, had receiued admittance & accepance, Christian religion had bin disgraced for the time, if not degraded for euer; This is the very plea of counterfeit Catholiques at this day.Ad Philadelp. Ignatius was troubled with such pleaders, and proctors for idolatry. Audi­ui quosdam dicentes, nisi Euangelium in Antiquis inuenero, non cre­dam: I haue heard some say, except I can find the Gospell in the Ancients, I will not beleeue. To whom not only his an­swer would serue, His ego dico, Iesum Christum mihi pro Archi­uis esse cui non parere manifestum est exitium, & Antiquitas mea Iesus Christus: ‘I say to these, that Iesus Christ is to me a treasu­ry of Charters, to whom not to obey is manifest damnation: & my Antiquity is Iesus Christ: But also that if they had grace to seeke, they might haue found the Gospell in Paradise, [Page 6] when the promise was made that the seed of the woman should bruise the serpents head: Gen. 3.15. Gen 12.3.22.18. Euseb. de praepar. Euang. l. 10. with Abraham, when it was foretold by God, that in his seed all the nations of the earth should be blessed: with many more in the bookes of Moses, whose writings were Vetustissima & ante omnes alios scriptores, (as Eusebius, from Iosephus reporteth,) most ancient and before all writers.’ Thus the heathen on all hands, contemned the Iewes, and condem­ned the Christians, vpon this onely surmise. Wherein they flattered themselues, as the pretended Catholiques do at this day: that they had a certaine Antiquity of their owne, and therefore they would not obey the truth, which they reputed Nouelty. As the Captaine that persecuted the Martyr Ro­manus obiected,Prudentius in hymmis de Thy crucified Christ is but a yesterdayes God, the Gods of the Gentiles were of most Antiquity; yet was Christ ne­uer the lesse the euerlasting Sonne of his Father, who is God aboue all to be blessed for euer; was before Abraham, and before the world, which was made by him, without whom nothing was made.

9 I thinke Idolaters haue the lucke on't, (as we say.) The Samaritans after Israels captiuity,2. Reg. 17.34. vnto this day they do after the old maner; they neither feared God, neither do after his Ordinan­ces, nor after his Customes, nor after the Law, nor after the com­mandement, which the Lord commanded the children of Iacob, whom he named Israel. Ver. 40.—they obeyed not, but did after their old Custome. These were Israelites as well as heathen, therefore they had ordinances and customes, and a Law from God, older then their old maner, and these old Customes which they preten­ded. Yet see how strangely they were withdrawne from the true seruice of God, vnder the shew and semblance of Old manners, old Customes: vnto which they seemed to be so wed­ded, yea so bound, so chained, that euen vnto the time of our Sauiour Christs appearing in the flesh, they would wor­ship God where their fathers worshipped.Iohn 4.20. Our fathers worship­ped in this mount. They had an interuenient commandment of God,Deut. 12.5. to seeke the place which the Lord their God should chuse out of all their tribes, to put his name there, and there to dwell, and thi­ther should they come, &c. They had the manifest testimonies [Page 7] of the Prophets: God refused the tabernacle of Ioseph, & chose not the tribe of Ephraim: Psal. 78.67. but chose the tribe of Iuda and mount Sion which he loued: he built his Sanctuary as an high pallace, like the earth which he established for euer: And againe,Psal. 87.1. God laid his foundations among the holy mountaines, The Lord loued the Gates of Sion aboue all the habitations of Iacob. They had the prayer of Salomon; That the eyes (of the Lord) may be open toward this house, 1. King. 8.29. (which he had built in Ierusalem) night and day, euen toward the place whereof he had said, My name shall be there. They had Gods owne choice, I haue chosen Ierusalem. 2. Chron. 6.5. that my name may be there. They had Gods owne approbation, and ratification of his choice,2. Cron. 7.12. yea and his gracious promise annexed thereun­to, I haue heard thy prayer, and haue chosen this place for my selfe, to be an house for sacrifice. Yet neither Gods commandement, nor the Prophets testimonies, nor Salomons prayer, nor Gods choyce, nor confirmation, no nor his promise annexed there­unto, could weane the Samaritanes from the place where their fathers worshipped: So potent, so violent, is the perswa­sion of Antiquity, if it be once fastened to the hearts of men, especially if it finde either profit, or pleasure, or ease, ioyned therewithall.

10 As the profane Israelites preferred their Old diet of fish,Numb. 11.15. cucumbers, pepons, leekes, onions, and garlicke in Egypt, whereunto they had bene vsed foure hundred yeares, and which they had for nought, and very good cheape, before the remembrance of the hony, nuts, almonds,Gen. 43.11. and spices which their fathers had, when they liued in the land of Canaan, yea & before the present fruition of Manna, Angels food in the wildernesse. So do our Romaine Samaritans, our Israelitish recusants at this day. Our Rhemists could see,Annot. in Iohn 4.20. I cannot say a Moate in the Samaritanes eye, but that beame in those Ido­latrous eyes, that they pretended their worshipping there to be more ancient then the Iewes at Ierusalem, referring it to Iacob: yet they cannot see a greater beame in their owne eyes, who haue not so much pretence, nor such probability as the Samaritanes had. For they had the Antiquity of Ierusalem indeed, though the law of God coming after, made that argument of none [Page 8] effect. But the Romanes haue not their Antiquitie beyond Gods commandements, but after the Gospell was preached; and therefore cannot so much as in pretence prescribe any shew of Antiquitie beyond that verity which the Gospell of­fereth.Esay. 10.9. But is not Calno, as Carchamish? Is not Hama as Arphad? Is not Ierusalem, as Samaria? Aske the Prophet Ieremie, who will not onely tell you, but complaine most grieuously of the people in his time,Ierem. 44.17. that said, We will do whatsoeuer thing goeth out of our own mouth, as to burne incense to the Queene of Heauen, & to powre out drink offrings vnto her, as we haue done, both we and our fathers, our Kings, and our Princes, in the Citties of Iuda, and in the streets of Ierusalem; for then had we plentie of victuals, and were well, and felt no euill. Since we left off—We haue had scarsnesse of all things, and haue bene consumed by the sword and by the famine. Are not these words, in the whole effect of them, in the mouthes of all the old superstitious people of this land? And do not the yong learne of the old? When we prayed to our Lady, and offred tapers on Candlemasse day, and heard Masse as we haue done, both we and our fathers, our Kings and our Princes, in the Cities of this land, then we had plentie of all things, and were well, we felt no euill. But since we haue left the religion of our fa­thers, our kings and our Princes, we haue scarsnesse of all things.

11 The old superstitious people of Christ-Church in Hampshire, would say, that there came fewer Salmons vp their Riuer, since the masse went downe: for they were wont to come vp when they heard the sacring Bell ring; as true as the fall of Tenterdon steeple, was the cause of Goodwin sands. Thus do they measure religion by their bellies, by pro­sperity and aduersity; but the pretence is still, that the for­mer way was the Old way, and that Oldway was the best way. But what answereth the Prophet?Ierem 44.21. Did not the Lord remember the incense, that was burnt in the Cities of Iuda; and in the streets of Ierusalem? You and your fathers, your Kings, and your Princes, and the people of the land — the Lord could no longer forbeare be­cause of the wickednesse of your inuentions — therefore your land shall be desolate, and an astonishment, and a Curse, because you haue sinned against the Lord, and haue not obeyed the voice of the Lord, [Page 9] nor walked in his law, nor his statutes, nor in his testimonies, there­fore is this plague come vpon you, as appeareth this day.

12 If a present spectator of the occurrences in these times, had written a story, of the experimented nature and dispositi­on of our deceiued ignorant people, who are yet euery day ta­ken with this pleasing baite of their fathers dayes; he could not haue more directly & significantly described it, then the Prophet did in that age, when the truth of God, preached and proclaimed by the messengers of God, was vtterly disgraced and abandoned, because the eies of wretched men were blin­ded, and their hearts misled by this bewitching and out-fa­cing, crooked and misleading Lesbian lyne of pretended An­tiquitie.

13 When the Prophet Isaiah foretold the destruction of Tyrus, he vpbraided their obstinacie, with that wherein they most gloried: Is not this that your glorious Citie? Isay. 23.7. her Antiquitie is of ancient dayes. What a brauing style was this? yet euen this their glory was their shame. It seduced them, and hardened their hearts in the dayes of their prosperity, it could not de­fend them in the day of their destruction.

14 Is not this the very case of Rome at this day? She glo­rieth in nothing more then in her Antiquitie of ancient dayes, which maketh such a glorious shew, that it vtterly dazeleth bleared and weake eyes, in these flourishing dayes of An­tichrist, and misguideth them to the pit of euerlasting per­dition.

15 These fetches haue bene obserued of the Popes, by o­thers, before this time, Non vno loco deprehenditur &c. This is not once found (only) that they chiefly ayme at this, Sleidan de 4. Imperijs. lib. 3. that they may ad the opinion of Antiquity to their lawes, to acquire more weight and authority vnto them. But this pretence will not serue the turne,Dan. 7.9. when The Ancient of dayes shall come to iudge and reuenge his owne cause, against the children of disobedience, & that abomina­tion of desolatiō that yet sitteth in the temple: who vnder this co­lour, with-hold the truth of God in vnrighteousnesse, Rom. 1.18. and heape vnto themselues swift damnation, euen wrath against the day of wrath. For that Alpha and Omega, that first and last, which was, [Page 10] and which is, and which is to come, will bring forth those books of true Antiquitie in deed, whereby the dead shall be iudged of those things which are written in those bookes, Reuel. 20, 12. according to their Workes, Then the euidence shall be giuen, the verdict shall be taken, and the sentence pronounced, not according to vn­written, and therefore vncertaine, but according to written, and therefore most certaine, Ʋerities: that is, according to true and vndoubted, not supposed and pretended Antiquitie. Which is a matter very remarkable, especially if we consider, how the Romanists equall (if they do not preferre) traditions of men to the Scriptures of God, as hereafter shall be proued. Let him therefore that hath eares heare what the Spirit saith, Chap. 10. Reuel. 2.11. Rom. 15.4. Psal. 119.105. Psal. 15. vlt. yea what he hath written for our learning, that through patience and comfort of the Scriptures, we may haue hope. For this is a lan­terne to our feete and a light vnto our steps. This is the rule, af­ter which who so walketh, shall neuer fall.

16 All other Antiquitie in comparison hereof, is but No­uelty, and much thereof pretended and obtruded. It obscu­reth the light of truth, cleane puts out the weake eyes of the simple, misguideth the ignorant, enrageth the desperate, en­forceth error, confirmeth heresie, outfaceth grace, abando­neth religion, and like the gust of a whirlewind ouerthrow­eth, rooteth vp, or like a whirepoole or quickesand, swallow­eth downe all arguments neuer so pregnant, certaine, de­monstratiue, by what reason or authority soeuer confirmed; and as a floud, and torrent in a tempest, carrieth grauell and dirt before it: so this pretended Antiquitie taketh all vnsta­ble and wauering minded men, all dogged and obstinate hearts, al preiudicate and foreprized conceipts, all seared and crusted consciences,2. Tim. 3.4. in a word, all that are louers of the world, more then louers of God, and tumbleth them all on confused heapes, as if in it, and them, were contained all the treasures of truth and pietie.

17 If this blast be allayed with the sweet gall of Gods spi­rit,Iohn 3.8. Exod. 10.19. which as the wind bloweth, so it inspireth whom it listeth: Or with that mighty strong West winde, which tooke away the grashoppers out of the land of Egypt, and violently cast them in­to [Page 11] the Red sea: If this vizard can be pulled off the whore of Ba­bilons face, as Tamar put off her harlots veyle, Gen. 38.19. our aduersaries will proue plaine Gibeonites, that whatsoeuer they pretend in shew, they intend nothing but deceipt in proofe; like the counterfeit of Tekoa, who seemed like a woman,2. Sam. 14.2. that had long mourned for the dead, but was indeed the new consort of Ioab, whose hand was wholy in that matter. Ioab of Rome sen­deth forth his seruants to search for such subtill minions, who would perswade, that the Religion, wherwith they beare the world in hand, is as old as Methuselah, and yet is newer then the prophane Nouelties of words, 1. Tim. 6.20. of which Saint Paule speaketh: but a Dauids wise, and vnderstanding heart will easily descry & discouer them:1. King. 14.6. as Ahijah the Prophet knew the wife of Ieroboam by the inspiration of Gods Spirit, though he was blind, and she was disguised.

18 Melchior Canus giues a very good instance and obser­uation of this passage in Berosus. Loc. com. l. 11. c. 6. fol. 327. Res ita priscas memoria pro­dit &c. He tels things so old, that though by the coniecture of thine owne minde, thou mayst know them to be false, yet by reason of their ouer great Antiquity thou canst not reproue them. For in such mat­ters by how much a man is more impudent, by so much he hath the more liberty to cog. In so much that of bookes and of authors (as Fabius saith) they may lye by authority; for they can neuer be found that neuer were; and in the matters themselues, he may most safely lye, because there can be no witnesses produced, which are not chil­dren if they be cōpared with the most Ancient. Who is older then this Author? What is older then his reports? If old ancient Antiquity, with the bare name and title should preiudice truth, why should not he be beleeued that is so old? why should not his reports be receiued, that are so ancient? yet is he but a Gibeonite with clouted shoes. Therefore as all is not gold that glistereth, nor all precious that is so in appearance; so is not all Antiquity that hath the shew of old age, nor all truth that beareth the similitude therof. Our aduersaries in this case may be taxed as Tertullian censured some in his time.In Apol. Vbi reli­gio? vbi veneratio maioribus debita? Where is religion? where is the reuerence due to our forefathers? In apparell, in diet, in furniture, in [Page 12] sense, yea as in your very speech you renounce your Ancestors; you euer praise Antiquity; and euery day liue after the new fashion. By which it it manifest, that while you depart from the good precepts of your predecessors, you hold and keepe the things you should not, and the things you should, you keepe not. Whereby we may obserue that it is not a new or vnheard of matter to pretend Antiqui­ty, and yet to be as far from it, as earth is from heauen, or the Sun-setting from the rising thereof. Whereby how easily may silly people be deceiued? as God knoweth the Christian world hath bene diuers hundred yeares, and is yet among superstitious people.

Cont. Faust. Manichae. lib. 15. cap. 3.19 Saint Augustin seemes to note some, Qui legem Dei cul­pant nomine vetustatis, & errorem suum laudant nomine nouitatis. That did find fault with the law of God vnder the name of Antiqui­ty, and praised their owne error by the name of nouelty; as if all old things were to be abādoned, & all new things to be receiued Wheras the Apostle Iohn, thought the old commandment praiseworthy. And the Apostle Saint Paul chargeth to auoide Nouelty of words. Thus some preferre new before old, some preferre old before new. As if Gods truth which is as himselfe euerlasting, were to be measured by the line of a few generations passed, and not to be drawne from the Well which God himselfe hath digged: Or as if a new inuention should get preferrence before an old rule, as a new garment is better then an old coate. The simplicity of men may be deluded by both.Act. 17.21. But as they must not with the Athenians gape after newes, so must they take heed that they be not ouertaken by Gibeonites, with shew of age. Howbeit let them looke that their Antiquissimum be op­timum, Apollinis oracul. that their oldest be best, as the oracle answered; and so can they neuer be deceiued. For Antiquity must be obserued in genere bonorum, then will it neuer faile. Not but that one good that is later in manifestation then another, may be bet­ter in it selfe, as the Gospell is better then the Law, and as e­ternall life is the last and best good that befalleth man, and Christs last coming shall be more excellent and glorious then his first, as far as possession is better then the title. But because All good things come from God, Iames 1.17. as from the fountaine, from [Page 13] whose authority whatsoeuer is deriued, it is oldest, and there­fore best, best and therefore oldest; which because the world hath not perceiued, they haue bene long and many ages de­ceiued.

20 Many a yong ranke theefe hath robbed with a counter­feit gray beard, and many old letchers haue sophisticated their withered faces, with new ttimming, or fresh painting. It behooueth true men to be wel armed with the knowledge of discerning spirits,1. Iohn 4.1. and to be furnished with sufficient strength to hold their owne. For this yong theefe, with his old shew, will neuer ceasse to assaile them. It much con­cerneth the modest and chaste, to know their owne spouses, and to hold fast in their first loue, lest the daliance of youth surprise them, and leade them vnto spirituall adulterie before they are aware. Age is often crafty, youth as often witty, which of them may not deceiue the simple? The wise hear­ted will trie both, before they trust either. Old wine is good,Luke 5.39. Iohn 13.34. Reuel. 2.17. Ephes. 4.24. Daniel. 7.9. an old friend is better, yet Christs new commandment is best of all. A new name is good, a new man is better, but the Anci­ent of Dayes is best of all. If any thing be good, accept it, be it new or old. If any thing be naught, reiect it, be it old or new. For it is neither youth nor age that maketh it good or bad. Be not therefore any longer deceiued by pretences. It is the truth that is greatest, and shall preuaile vnto, and in, the day of Iesus Christ.

CHAP. II.
It is not onely expedient, but necessary, that euery Christian Catholicke should in his owne particular know, how to distinguish betweene this pretended Antiquity, and imputed Nouelty.

EVery trade hath its mystery. A man must well know the thing offered and commended to sale, how to search, to trie and to discerne it, before he aduenture to cheapen, much more to conclude and strike a bargaine: specially in the hazard of his stocke and estate, where­on [Page 14] dependeth the weale or wo of himselfe and family du­ring life.1. Tim. 3.16. So in the great mysterie either of godlinesse or iniquitie, (which are euer in violent oppositiō) a man must be furnished with knowledge and vnderstanding to distinguish each from other,2. Thess. 2.7. and to conceiue the nature of them both, that he may embrace the good, 1. Pet. 3.10. and eschue the euill; for hereon dependeth the probation of truth and error, the sauing or losing of Christian soules. In which case, Try and then trust, is a good lesson. 1. Iohn 4.1. 1. Thess. 5.21. Try the spirits, whether they be of God or not, is the Apostle Saint Iohns aduice; and Try all things, but hold fast that which is good, is the Apostle Saint Paules counsell, both inspired with the spirit of truth, to stand fast themselues, and establish o­thers, against all spirits of error and falshood, which by faire shewes and pretences seeke the ruine of the Gospell and true religion, and destruction of Christian soules.

2 These are Apostolicall rules to be duly obserued against all imposture and seduction, vnder what colour soeuer: and that not onely by the learned, but by all Christians, who haue care of their owne saluation, and who are bound pro toto & in solid. for themselues as principall, to answer for their owne faith and obedience vnto the truth of Christ. For although the bloud of the deceiued,Ezech. 3.18. be required at the seducers hands, & so their torment double, yet the mis-led shal perish in their owne sinnes, and their bloud shall be vpon their owne heads. And therefore it standeth euery Christian vpon, to be able of himselfe to taste new wine from old, and to discerne a new friend from an old,Esay. 5.20. lest he take sowre for sweet, euill for good, fulsome for wholsome, error for truth, death for life, hell for heauen: that is, counterfaited age, for true Antiquity: where­of the one leadeth to health, life, and glory; the other to sin, death, shame, and finall condemnation.

1. Kings. 13.3 An Old Prophet deceiued a yong Prophet. Old yeares were reuerend, gray haires to be respected, the very grauity of an ancient man moueth much: againe, youth should be mo­dest and shame-faced, yong yeares want experience, there­fore should be neither censorious, nor cōtradictorious in pre­sence of old age; all which notwithstanding he was slaine by [Page 15] a Lyon in the way. The seducer liued, the seduced perished; a fearefull example. Pretended Antiquity is this old Prophet, which sayth that the Lord hath spoken in it, but if the yong Prophet had the wit to remember, or the heart to consider, or the conscience to performe, what he knew the Lord had said vnto himselfe, he had done Gods will, and had saued his owne life. Happy is he that can profit himselfe by the exam­ple of this seduced Prophet.

4 We must not beleeue all we reade, much lesse all we heare from the mouthes of partiall speakers.Aug. de natura & gratia cont. Pelag. c. 39. An enlightening spirit is not onely expedient or requisite, but necessary, to find out the secret deceipts of them that couer their actions with darknesse.In 1. Thess. 5.21. hom. 11. It is difficult and troublesome (saith Saint Chrysostome) to walke from one countrey to another by night; how can it be safe to trauell in the way that leadeth from earth to heauen, if we haue not the light of the Spirit? Iohn 1.9. The true light (saith Saint Iohn) enligh­teneth euery man that cometh into the world. Not that euery man hath this light, but euery one that is enlightened, it is by this true light, which who so hath not, is in darknesse, and may be easily mis-led from the truth. And therefore not onely the Rabbins, and great subtill schoolemen, but euery man that hath interest in Christ, is bound to begge that good Spirit of God, whereby he may know that truth by which he must be saued.

5 He that walketh in darknesse knoweth not whither he goeth. Iohn 12.35. He knoweth not whether he be going to his owne, or to a strange countrey, to heauen, or to hell. This was the cause that the Romane leaders were euer cautelous that the people should liue without the light of Scriptures, or knowledge of any faithfull Antiquity; so might they leade ignorance whi­ther they would. An old stratagem of old theeues: Latrones lampadem primùm extinguunt, & tum demum latrocinantur. Chrysost. in 1. Thess. 5. hom. 6. Theeues first put out the light, and then begin to steale: Take the light of vnderstanding out of the peoples hearts, and what may not be poched into them? what may not be fil­ched and imbezeled out of them?

6 What was the reason that Moses wished that all the [Page 16] people could prophecie, as Eldad and Medad did? And that God would giue his Spirit to them all? Moses right well knew, that if all the people could haue prophecied, & had bene gui­ded by Gods Spirit, there had not bene so many murmurings, insurrections, rebellions, Idolatries, and other abhominations com­mitted, to Gods dishonour, his discomfort, the peoples owne destruction. It was neuer the position of a Patriarch, or Pro­phet, or Apostle, or Euangelist, That ignorance was the mother of deuotion. The ancient Fathers learning was neuer abused to defend vnlearnednesse in any of the children of God. They commended lay men,Hieron. ad Paul. & Eustoch. yea women for their skill in the Scrip­tures. Their exhortations, their homilies, their lectures, their tractates, their sermons, are as full as the Moone, cleare as the Sunne, with testimonies to this purpose; wherein they pro­claime to the world that Ignorance is the mother of errour, Concil. To­let. 4. Chrysost. in Coloss. hom. 9. Gregor. in Pastor. yea of all errors, yea of all euils, a brutish mother, and turbulent daughter. The ignorance of the Scriptures is the ignorance of God, a dismal, and a desperate guest in a Christian heart, that expel­leth God. He that knoweth not the Lords businesse, shall neuer be acknowledged of him. Better no knowledge then not to know God; better vnknowne to all the world, then to haue God say,Math. 25.12. Ioh. 17.3. Depart from me, I know you not: If this be true, To know God, and whom he hath sent Iesus Christ, is eternall life: then out of all question not to know God, and whom he hath sent Iesus Christ is eternal death, but the the ignorance of the Scriptures is not onely the ignorance of God, but of Christ also, as ano­ther saith.Iunilius Po­metanus lib. 1. cont. Iul. If it be true blessednesse to haue delight in the Law of the Lord, and to meditate therein day and night, then is it cursed­nesse and infelicity in his waies that taketh no delight therein, neuer thinketh vpon it, nay is perswaded that it appertaineth not vnto him; nay, that it is a sin to reade the euidence of his owne inheritance.

7 Is it not a shame a man should be carefull to know what concerneth and conduceth to his bodily health, how to eate, drinke, cloath himselfe, to take times for rest, sleepe, labor, re­creation, and to be ignorant of that which may furnish the soule, and further it to happinesse and glory? Quid prodest in [Page 17] mundanis doctrinis proficere, & inanescere in diuinis? Isid. Hispal. de summo bono. l. 3. c. 13. caduca sequi figmenta, & coelestia fastidire mysteria? What doth it profit to proceed in humane learning, and to be void of diuine? To follow transitory toyes or fables, and to loath heauenly mysteries? Yea what is it to gaine the whole world,Mat. 16.26. and to lose a mans own soule? as the Son of God himselfe speaketh.

8 Our Sauiour makes ignorance of the Scriptures the cause of the Sadduces seducing of themselues, and others,Mat. 22. about the resurrection; the occasion of his Apostles vnbeleefe,Iohn 20.4. and slow­nesse of heart, in that they conceiued not, that Christ must rise againe from the dead.Contra haeres. l. 3. cap 12. Math. 4.4. Irenaeus made this the very foun­dation of the Ʋalentinian heresie, that they were ignorant of the Scriptures of God. Herewith Christ refuted Scribes, and confounded diuels. The Apostles answered the Priests and Doctors, taught their hearers & disciples; the ancient Coun­cels reprooued schismatickes, and confuted heretikes. The old Fathers by preaching and writing preuented and ouer­threw all nouelties, vanities, yea and villanies of all that oppo­sed the Christian, Catholike, and orthodoxall faith of the Sonne of God, yea I say, onely by the Scriptures.

9 Saint Augustine reporteth that Scoeuola Pontifex, De Ciuit. Dei lib. 4. cap. 27. an ido­latrous Bishop of Rome, in the time of heathennesse, would haue the people know the state of their idolatrous worship of false gods, because they thinke them not false, Expedire igitur ex­istimat falli in religione ciuitates. It was expedient Cities should be deceiued in their religion. And Ʋarro doubted not to say the same. Praeclara religio. A famous religion (saith the Father) where the weake shall seeke for his deliuerance: and when he seekes the truth, by which he should be freed, it is beleeued that it is most expedient for him to be deceiued. And againe of Ʋarro, Id. Ibid. c. 31. whom he calleth acutissimum & doctissimum, most acute, most learned, he affirmeth, that he wrote de religionibus loquens, speaking of re­ligions, multa esse vera, there were many truths, which it was not onely expedient that the people should know, but also though they be false, yet the people should not so esteeme them. It was no mar­uell the Father pitied him, that a man so acute, so learned, should thus make religion a stage-play: or rather indeed a [Page 18] matter of secret policie, to keepe the people in awe, so they had any religion, it mattered not what, true, or false. The Ro­man B B. in these latter times haue not written with their pennes (that I know) the same words, no more then the foole hath said with his lips,Psal. 14.1. There is no God: but as the foole hath said in his heart there is no God: So verily this ignorance of Scriptures is the very heart of Romaine superstition, at this day, which the ouerlong continued practise of that Church hath made manifest to the world.

10 Examine the most of the vulgar Recusants, they haue no setled grounds of their profession, and (as they glory) their persecuted Religion. They know neither white from blacke, old from new, Manna from garlicke, nor sweete from sowre. Onely these are their best answers: Either, if they be old, they were Christened in that religion, and yet know not what religion is. Or if they are yonger, they will liue and die in the religion of their fathers; and yet neither vnder­stand who those fathers were, beyond one or two genera­tions, nor what religion those fathers professed. Or at the best, they will boast, they are of the Old religion, and will none of this new learning,Math. 16.17. and yet conceiue no particular of either. How easily may such through the instinct and draught of nature,1. Cor. 2.14. which is vncapable of the things which are of God, and apt vnto the basest idolatry, or through that grosse and pal­pable ignorance that is in them, ioyned with a preiudicate conceit, against all reasons and perswasions, strengthened with a peruerse and peremptory selfe will, bound vp in a sea­red and obstinate heart, be led into euery by-path of supersti­tious worship, & lost in the Labyrinth of inextricable absur­dities, and palpable Egyptian darknesse?

11 This affected ignorance of youth, and either retchlesse carelesnesse, or wilfull obstinacie in old folkes, maketh them both indocible, and intractable, to be better informed in the truth of the Gospell,Rom. 1.16. which would be the power of God vnto saluation, if they could beleeue it. As Diogenes found it as easie a matter to bring an old dog to his coupples, or cure a dead man, as to teach an old wilfull foole: for he will not sticke to [Page 19] say, Ne me doceto annosum, iam & veternosum, Apud The­ognidē. & propterea indo­cilem, Teach not me an old doting fellow, and therefore in­docible. Wherefore as Saint Hierome saith, Pius labor, S. Hierome. sed peri­culosa praesumptio senis linguam erudire: It is a godly labor, yet a perillous presumption to teach an old mans tongue.

12 Such as these remaine and continue either Semi-fidi­ans, like the Samaritanes,Iohn 4.22. who worshipped they knew not what, or Nulli-fidians like the Athenians,Act 17.23. Ephes. 4.18. that ignorantly wor­shipped an vnknowne God; or hauing their vnderstanding darkened, and being strangers from the life of God, through the ignorance that is in them, because of the hardnesse of their heart: like very brute beasts giuen vnto sensualitie, and made to be taken and destroyed, 2. Pet. 2.12. speake euill of those things which they know not, and shall perish in their owne corruption: Or like the Iewes, Rom. 10.3. who being ignorant of the righteousnesse of God, and going about to establish their owne righteousnesse, haue not submitted themselues vnto the righteous­nesse of God. In which ignorance they put Christ to death, Act. 3.17. 1. Tim. 1.13. they persecuted the Saints, as Saul did before his conuersion. Of them all, that fearefull sentence of the Apostle is denounced, The Lord Iesus shall shew himselfe from heauen, 2. Thes. 1.8. with his mighty Angels, in flaming fire, rendring vengeance to them that do not know God, and which obey not the Gospell of our Lord Iesus Christ: to whom belongeth that dreadfull doome, as it is in the Romish language, and Rhemish translation, qui ignorat, ignorabitur. 1. Cor. 14.38. He that knoweth not, shall not be knowne.

13 All this notwithstanding, those that should be eyes to the blind, and feete to them that cannot go, keepe the igno­rant people whom they make idiots indeed, in this blind estate wherein they know nothing at all. Of whose case one hath said both well and truly, Olim puerisenes, nunc senes pueri, imò bis pueri: The time hath bene when children were old men, that is, like them for modestie and grauitie: now old men are children, in knowledge and discretion; for they vnderstand not the first principles of pietie, when they are readie to die. This certainly is a lamentable case, if it be duly considered: yet so common as that it carrieth thousands blindfold into the pit of euerlasting perdition, who know not where they [Page 20] are themselues, till they be past all stay, or hope of recouery. Howbeit this maketh the case most desperate, and past fee­ling, that their very teachers and guides do encourage them in their blind ignorance, and deterre them from the light of truth, as if it nothing appertained vnto them, to search into that great mysterie of godlinesse, 1 Tim. 3.16. Hiero in Titū cap. 3. or to find the direct way vnto e­ternall life. S. Hierome reporteth that the Iewes taught their children the genealogies from Adam to Zorobabel, the har­dest to remember of the old Testament, so exactly, that they could repeate them by heart, so perfectly, as that you would thinke they did but tell their owne names. And another Fa­ther,Chrysost. that the ancient Christians could speake of the mysteries of the Trinitie, and reason of them, as they plowed in their fields and husbanded their grounds. Not onely these old Christians, but these Iewes also shall rise in iudgement a­gainst our ignorant negligent Romanists: and I feare other too, that take no care to learne, and come to the knowledge of Gods truth.

14 But is any man desirous to finde a remedy against this malady? Let him take the counsell of him that was verily perswaded he had the Spirit of God:1. Cor. 7. vlt. 1. Cor. 12.1. Concerning spirituall things, or gifts, (brethren) I would not haue you ignorant, saith Saint Paul to the Corinthians. 1. Cor. 10.1. And before, I would not you should be ignorant, that all our fathers were vnder that cloud &c. that they were all baptized &c. that they all ate the same spiritual meate, and dranke the same spirituall drinke &c. And to the Romanes; I would not haue you ignorant of this mysterie or secret, Rom. 11.25. that partlie obstinacie is come vpon Israel, vntill the fulnesse of the Gentiles be come in. 1. Thes. 4.13. And to the Thessalonians, I would not haue you ignorant concerning those that are asleepe. From which places if we well weigh to whom the Apostle writeth, and of what matters, we shall easily perceiue that he would haue euery Christian to di [...]e into the oldest, and secretest monuments of Antiquity, and not onely the learned. For these Epistles were not writ­ten to a Timothy, or a Titus, but vnto all beleeuers of the Churches of Rome, Corinth, and Thessalonica. The things he cōmendeth to such vulgar knowledge, are not temporall, but [Page 21] spirituall things or gifts; not matters of present action, but of great Antiquity, the times and acts of Moses and the people of God; in a matter of comparison, betweene the shadowes and figures of the old Fathers, with the accomplishment and performance of them by Christ in his person, & in his Sacra­ments of the new Testament; of the great question of the re­iection of the Iewes, and receiuing of the Gentiles; of the resurrection of the dead, and state of the Saints after this life, which are of the greatest mysteries of Christianity. But what do I instance in these few particulars?

15 All the Scriptures were written for our learning; Rom. 15.4. 1. Pet. 2.2. Hebr. 5. they are as wel milke for the weake, yea for new borne babes, as they are strong meate for them who are more expert in the word. They are shallow foords where Lambes may wade,Greg. epist. in lib. lob. c. 4. as wel as riuers, wherein Elephants may swimme, Mysteriis prudentes exercet, superficie simplices refouet, &c. It exerciseth the wise with deepe mysteries, and nourisheth the simple with out­ward plainnesse; It hath in publike to nourish the little ones, and it keepeth in secret, wherewith to draw the minds of the excellent into admiration. And another saith:Isidor. Hispal. de Summo bono l. 1. c. 18. In Scripturis sanctis quasi in montibus excelsis, &c. In the holy Scriptures as in high mountaines, both the perfect haue matters of high vnderstanding, whereby they may lift vp like Harts, the passage of their vnderstanding; and the simple may find things of plaine meaning, whereunto they may resort in their humi­lity, &c. Doctrina Apostolica, tam salubris atque vitalis est, vt pro capacitate vtentium, neminem sui relinquat exortem: quia siue par­uuli, siue magni, siue infirmi, siue fortes, habēt in ea vnde alantur, vnde satientur. The Apostolicall doctrine is so wholsome, so vitall, as that for euery ones capacity, it leaues no man without it selfe: for whether little or great, weake or strong, euery one hath wherewith to be nourished, and satisfied.

16 And therefore all the secrets of Gods sanctuary,In sententijs August 8. all the riches of Gods treasury, all the pleasures of Gods paradise, are as obuious and exposed by the disposition of diuine pro­uidence, to the vnlearned, as to the learned Christian, to high and low, rich and poore, free and bound, who are all one in [Page 22] Christ Iesus: Act. 10.34. For there is no accepting of persons with God. But wheresoeuer and whosoeuer feareth him & worketh righteous­nesse, is accepted of him. Wherefore all men would be admo­nished, euery where, to attend the things that concerne their saluation, and to vse the priuiledge of Gods most liberall grant, and letters Patent, which are sealed with the great seale of his blessed Sonnes bloud; To reade it, peruse it, exa­mine it, meditate on it, digest it, and lay it vp in the high trea­sury of the memory, and in the secret closet of the heart, that it may be euer ready to furnish vs, to confute aduersaries, conuince heresies, withstand temptations, and to triumph o­uer diuels who seeke the subuersion of our soules,Ex diabolica meditatione. Chrysost. In Math. hom. 2. Hoc est quod omnia quasi vna quadam peste corrumpit, &c. This is it, which cor­rupteth all as with a common plague, that you thinke the rea­ding of the Scriptures appertaineth onely to Monks, where­as it is much more necessary for you. Therefore it is a greater sinne to thinke the word of God superfluous, then not to reade it at all. For to say so is the diuels lesson.

Iohn 5.39.17 Whom did our Sauiour Christ charge to search the Scriptures? was it not the multitude that followed him? and in them all Christians that beleeue in his name? As if he should say, You see the Scribes with their learning, the Pha­rises with their outward shew of holinesse, the Priests with their authority, are all against me; they pleade Antiquity, and tell you,Iohn 8.33.39.53. That Abraham is their father, that they are the seede of Abraham, that they are Moses his disciples, and aske me, Art thou greater then our father Abraham which is dead? and the Pro­phets which are dead? Whom makest thou thy selfe? But stand not you vpon such pretences of Antiquitie; I know you are the seed of Abraham, but you seeke to kill me, because my word hath no place in you; you are of your father the diuell; if you were of Abra­ham you would do the workes of Abraham. I appeale to Moses and the Prophets. What is written in your law? Therefore Search the Scriptures, for in them ye hope to haue eternall life, and they are they that testifie of me; These are vnpartiall Iudges, they will neither incline to the right hand, nor decline to the left. These haue written of me, these must be fulfilled by me. May [Page 23] not this stand as a sufficient answer to our pretenders and ob­truders of Antiquity at this day? The same obiection may re­ceiue the same answer. Neuer tell me what the Prophets said, and what the Apostles did, out of incertaine and changeable Tradition: vpbraide me not with the names and titles of an­cient Fathers, and fore-Elders; Let me see what they haue written, or what is written of them in the Scriptures of God; these are they that will not deceiue, nor can be deceiued. Saint Paule made this his chiefest plea before Felix the Go­uernor, I confesse vnto thee, Act. 24.14. that after the way which they call haere­sie, so worship I the God of my fathers, beleeuing all things which are written in the Law and the Prophets. This satisfied the heathen Gouernor, for the present, who knew very well that way. It will not satisfie an Inquisitor, to say, I beleeue the Law, the Prophets, the new Testament and all the Scriptures of God, and all the Creeds of the Apostles and old Councels without impeachment.

18 If euery good Catholike Christian were furnished with this approued & neuer danted weapon, he would be able ea­sily to withstand in all spirituall combats, both men, and di­uels. And without this sword of the spirit, Ephes. 6.17. which is the word of God, we lose both the shield of faith, and the brestplate of righ­teousnesse, and lie open to all the fiery darts of Sathan. We may be deluded, mis-led, and drawne from all assurance of our hope, euen from the end of our faith,1. Pet. 1.9. which is the sauing of our soules.

19 O that I might speake these things vnto men of vnder­standing, they could iudge what I say. But I know not how,1. Cor. 10.15. the rude vulgar are indocible, either they are not, or will not be taught. They will be still children in vnderstanding, 1. Cor. 14.20. though not in maliciousnesse; they will neuer come to ripe yeares in vnderstan­ding of Gods truth. 1. Cor. 3.1. And therefore I cannot speake vnto them as vnto spirituall men, but as vnto carnall. They must haue milke to drinke, and not meate; for they are not able to beare it, because they are yet carnall: nay I cannot speake vnto them; for our bookes vnder threat of seuere Penance are kept from their sight. And whereas in these dayes of doubt and sinne, wher­in the world is turmoyled and tosied, and controuersies so [Page 24] eagerly on all hands bandied, euery wise and discreet man should arme himselfe to stand on his owne guard, and to defend himselfe from error, superstition, and Idolatry: yet some perhaps are euer learning, 2. Tim. 3.7. Heb. 5.12. and neuer attaine to the know­ledge of the truth. Others who concerning the time might be tea­chers, yet haue need againe to be taught the first Principles of the word of God, Psal. 58.4.5. &c. Others euen stop their eares like deafe Adders, and will not heare the voice of the Charmer, charme he neuer so wisely. Iohn 8.47. 1. Iohn. 4.6. 1. Tim. 1.7. Because they are not of God, they will not so much as heare Gods word. Others speake euill of that they know not, neither vn­derstand what they speake, neither whereof they affirme: and hate them that bring the glad tidings of good things, Esa. 52.7. Rom. 10.15. and persecute like Wolues, the sheepe that come to them, to feede them with their owne flesh, to cloath them with their owne Wooll, that bring vnto them the Gospell of the Sonne of God, which is the sauour of life vnto them that beleeue it, 2. Cor. 2.16. vnto the saluation of their soules.

Aug.20 O that they would consider that in Schola dominica, qui non proficit deficit, In the schoole of Christ, he that swimmeth not sinketh, he that profiteth not, doth not onely not pros­per, but falleth away. If this be a shame euen in this world, and will be certainely laid vnto your charge in the day of Christ,Esa. 55.6. Heb. 12.17. Psal. 24.7. then seeke the Lord while he may be found, and call vpon him while he is neere: aske mercie before the blessing be vnre­couerable, though you seeke it with teares. Knocke at the euer­lasting gates, where the king of glory is gone in before you, that the doore of knowledge and vtterance may be opened vnto you, Ephes. 6.19. that you may by your owne selues be able, Ephes. 3.18. being rooted and grounded in loue, to comprehend with all Saints, what is the length, & breadth, and depth, and height, and to know the loue of Christ which passeth knowledge, that you may be filled with all fulnesse of God. That your selues not as Iuie on a wall, or as a bryar on a hedge, but as Trees planted in or neare the Sanctuarie of God, Psal. 92. Ezech. 47.12. that are strong with the strength of God; and being coupled to­gether in loue, you may grow vp in all things in him that is the head, Ephes. 4.13. euen Christ. Vntill you be perfect men in him, and attaine vn­to the measure of the age of the fulnesse of Christ. That henceforth [Page 25] you be no more children, wauering and caried about with euery wind of doctrine by deceit of men, and with craftinesse, whereby they lie in waite to deceiue. For God would haue all men to be saued, 1. Tim. 2.4. and to come to the knowledge of his truth; as if the knowledge of Gods truth were the onely high way to saluation, as indeed it is.

21 Aduenture not your soules vpon pretences, subtilties, vncertainties, things you vnderstand not. What will it aduan­tage you To gaine the whole world, and lose your owne soules? Mat. 16.26.— Nunc tua res agitur, It is euery mans own case, to attēd the sa­uing of his owne soule.Psal. 119.72. Let therfore the word of God be dearer vnto you then thousands of gold & siluer: It is more precious then gold, yea then much fine gold; Psal. 19.10. sweeter then the hony and the hony-combe. It giueth light to the blind, wisedome to the simple, reioyceth the heart, conuerteth the soule, endureth for euer, and is righteous altogether: vse it as a lanterne to your feete, Psal. 119.105. Psal. 19.11. Psal. 119.9. and a light vnto your steps. For by it you shall be taught, and in keeping of it, there is great reward. By it a young man shall be taught to redresse his waies, and by learning it, shall be made wiser then the aged. It is vnto the hungry, the bread of life, it is vnto the thirstie a well of life, 2. Pet. 1.19. it is vnto the blind, a light shining in a darke place, Psal. 36.9. — vntill the day dawne in their hearts, in the light whereof they shall see light.

22 But the ignorance of the Scriptures is profundum bara­thrum, a deepe dungeon, full of fearefull horror and darknesse;Chrysost. de Lazaro hom. 3. the neglect of the Scriptures is the very mother of not onely superstition, but infidelitie, it is the ignorance of God.Hierom. dist. 38 c. Iuxta. Gen. 7. 1. Pet. 3.20. Gen. 18. 2. Per. 2.6. Ier. 7.14. The contempt of Gods word, preached by Noah, brought the deluge or floud vpon the whole world; preached by Lot, cal­led for fire and brimstone from heauen vpon Sodome and Go­morrha. It caused desolation to the land, captiuity to the peo­ple, ruining of the Citie, profaning of the Sanctuary, burning and consuming of the Temple, in the dayes of the Prophets and Kings, when many of them being righteous men, desired to see the things that we see, and haue not seene them, Mat. 13.17. and to heare the things we heare, and haue not heard them. Whosoeuer is culpable of the same sinne, is obnoxious and lyeth open to the same punishment. And therefore as the armes of the Lord [Page 26] are stretched abroad to receiue the penitent conuert, so is his mighty hand stretched forth to take vengeance on the obstinate and disobedient,Rom. 2.6. and he will iudge euery man according to his owne works. Wherefore as it is necessary that euery man in his own particular, know to distinguish pretended and obtruded An­tiquitie, from true and reuerend old age; so let him beg for the assisting grace of Gods holy Spirit, in frequent and hear­ty prayers, that he may truly discerne vanities from verities, shadowes from truth, pretences from pregnant and demon­stratiue proofes.

And for a more certaine, both illustration and resolu­tion, let him take that caueat or admonition of Chrysostome, who ventilateth all this in one period or sentence: Magna aduersus peccatum munitio est Scripturarum lectio. De Lazaro hom. 3. The reading of the Scriptures, it is a great munition or defence against sinne. Mag­num praecipitium, a great scoute, or breaknecke, a deepe and hel­lish dungeon, is the ignorance of the Scriptures. A great per­dition of saluation to know nothing of Gods Law: which want hath brought forth heresies in doctrine, corruption of life, hath mixed and turned all vpside downe. Nam fieri non potest, non potest inquam fieri, For it cannot be, I say it cannot be, that any man shall depart from the diligent and daily reading of the Scriptures without fruite.Chrysost. in Gen. hom. 35. in 2. Thes. 3. in Ioan. 1. hō. 2. Ad Constāt. hom. 10. de Poenitentia hom. 22. Beda. Iosu. 1.3. Nay more, it cannot be without reading them, vt quisquam salutem consequatur, that any man should attaine vnto saluation. The same Father is full fraught to this purpose in many passages and diuers Homilies. And therefore I will say vnto all, both labourers and loyterers in this vineyard, as an ancient writer saith: In eodem bonitatis gra­du persistere impossibile est, retrocedere periculosum, procedere fru­ctuosum; nam quamcun{que} terrā calcauerit planta pedis vestri, vestra erit; igitur ambulate. To stand at the same stay it is impossible, to go-backe it is dangerous, to go forward is fruitfull; for whatsoeuer ground the sole of your foote shall tread vpon, it shall be yours: there­fore go on; Psal. 122.8. we wish you prosperitie in the name of the Lord. This promise was not made onely to Moses and Aaron, or to Iosua and Caleb: but to all the people of God, who had for them and their heires, interest in that good and pleasant land. E­gypt [Page 27] may be called hell, the land of promise heauen, the wil­dernesse this life. In this life we cannot liue for euer, hell is dangerous, heauen is glorious. The way to God by Christ is faith and obedience; this is taught, and this is commanded in the Scriptures of God: and certainly no where else.

21 The knowledge wherof is a medicine to cure euery disease of the soule: a staffe for the weake, armor for the strong, Remig. Anti­siodorensis in Psal. 36. Smarag. in praefat. expla. Euang. Do­minical. Idem ad Re­gulam 4. D. Benedict. it preuen­teth the subtill snares of our enemies, and promiseth euerlasting crownes to them that ouercome. It ministreth sharpnesse to the sense, increaseth vnderstanding, shaketh off sloth, remoueth idlenesse, com­poseth the life, correcteth our manners, maketh wholsome moanes, produceth teares from a contrite heart, giueth eloquence to the speech, promiseth euerlasting rewards to them that labor, increaseth spirituall riches, quaileth babling and vanitie, and inflameth a desire of Christ and our heauenly countrey. The Scripture is a table, furnished with heauenly iunkets, which giueth to the wearie, rest; Berno Augi­ensis epistola ad Eberhan­dum Praesulē. to the sicke, health; to the fallen recouerie; to them that stand in the faith fortitude, by which they may take the wings of an Eagle, and flie and not faint: there are all muniments of our saluation. Could Cal­uine, or Peter Martyr, De S. Marci Euangelio. or any of our learned Diuines at this day, say more? or more plainly to inuite and prouoke the dull appetite of weake and soule-sicke Christians, to take medi­cines for their maladies, before their diseases grow despe­rate? and yet heare more not of this last hundred yeares, which is the farthest allowance our aduersaries will vouchsafe vs, for our religion.Radolph. Ar­dens. Domini­ca 12. post Trinit. The holy Scripture is called a Testament for three causes, because it is as it were the Charter which testifieth the couenant betweene God and man: because it also testifieth vnto vs the diuine will which we are bound to obserue: & because it is a testament of that inheritance which God hath promised vs. Then is it not fit deare Christians, that you should peruse your char­ters? know how to frame your obedience? seeke after the crowne of immortalitie and eternall life?

22. TheCoccius l. 6 art. 30. ex Ro­dolph. Flaui­can Ansel. Cantuari. Idone Carno­tensi. Giberto Gemblacens. & alij. Author from whom I haue gathered these hath many choise sentences to this purpofe, all for the people a­gainst the Romane robbers. He is not our friend, he is our sworne enemy, deuoted to the Romane sinagog, in defence [Page 28] whereof he hath written great volumes. And therefore if any Romane Catholike hath care of his owne soule, he may taste the sweetnesse of these ancient sentences, from the hand of a knowne and assured friend. Which if he shall not disgorge, but digest with patience, and thereby learne what belon­geth vnto his peace, he will certainly find rest for his tyred soule, so long mis-led in the mists of ignorance, darknesse of superstition, and almost a very hell of infidelitie and idolatry. And if he will not hearken to any of these, or to them all, yet let him heare one, whom he is bound to obey aboue all, and that is a Pope, accounted a learned Pope, and a stout Pope too, and therefore speaketh with knowledge and courage. Quoties nobis graues tentationes emergunt, Innocent. 3. Dominica 5. post. Epiph. in Euang. recurrramus ad testi­monia Scripturarum: As often as great temptations do assaile vs, let vs recurre vnto the testimonies of the Scriptures. The counsell is very good: happie is he that followeth it.

23 He is desperate that runneth wilfully vpon his owne death; he is mad that refuseth all medicine, that may restore his wits or recouer his health. Be not so desperate, be not so mad:Abac. 2.4. you must liue by your owne faith, and you must exa­mine your owne selues,1. Cor. 11.28. 2. Cor. 13.5. before you receiue the Sacrament, yea and whether you be in the faith or not. Your Pastors may preach vnto you, but you must take heed you be not decei­ued. Learne to distinguish wholesome food from poyson; it will be too late to examine it when you are poysoned with it. If you be already, yet is there a remedie. Non est Pharmacum neque malagma: Wisd. 16.12. There is neither herbe nor medicine, but thy word O Lord, which cureth all things. For thou hast the power of life and death, thou bringest to the graue, and reducest backe againe. O Lord suffer them not to die in their ignorance, to whom thou hast offred the knowledge of thy truth. It is (by thy mercifull prouidence) come neare vnto them, let them receiue it, im­brace it, and loue it to the comfort of their consciences, and the sauing of their poore soules.

24 Let no man thinke he may say, that his trade or calling will not admit such diligent search, neither their businesse permit them to spend such time as in this case is required. He [Page 29] must rather remember, that he who giueth vs time and len­deth vs life, may iustly challenge time for this. He may shor­ten his meales, abridge his sleepe, detract from his pleasures, to do this dutie, and neuer lose any thing in his estate; nay, it hath a promise of Gods blessing,Psal. 1.2. To meditate in the Law of God day and night. Let Saint Hierom rowse and raise such slug­gards from their securitie, vnto whose graue taxation and censure I will leaue them. Inertiae se & otio & somno dantes, Hieron. in Tit. 1. putant peccatum esse si Scripturas legerint, & eò qui in lege Dei meditantur, &c. Such as giue themselues to idlenesse, sloth & sleepe, thinke that they sinne when they reade the Scriptures, and hold them but as bablers, and vnprofitable that do medi­tate therein day and night.

25 Be not rebels against the light,Iob. 24. be not ignorant of the wayes of God; but returne out of your owne wayes to him, by his wayes. You cannot hate the light if you know it; be­cause you know not the light,Iohn 1. therefore you loue darknesse more then light: or at least like children borne in a darke dungeon and there brought vp, play and sport themselues without desire of light. So your deceiued soules hauing bene borne and bred in the darknesse of Romane superstition, de­light your selues therein, and haue no desire to see the light of truth. In which case S. Gregorie meeteth with proud men that disdaine to follow what they know, and S. Augustine, the ignorant that will not know what belongeth vnto their peace; and both of them deliuer the iust iudgement of God vpon both the proud and the ignorant. Saint Gregorie thus: Quia superbi nolunt facere quod cognoscunt, &c. Moral. l. 16. c. 2. Because the proud will not do what they know, they are punished with this paine, that they shall not know the euill they commit. For because they first became rebels, afterward they are blinded that they cannot see that they might know. This is a iust iudgement vpon the lear­ned of the Court of Rome, who will not rest vpon the light of Scriptures, and therefore are blinded with the spirit of er­ror.cap. 29. And therefore they walke in darknesse as if they were in the light, for they are as pleasant in their dungeon present, as if they en­ioyed the libertie and light of their countrey, and are as iocond in the [Page 30] night of Peccati. Soliloqui c. 33. vident. error, as if they were cōpassed with light of the truth. Saint Augustine thus. Nesciunt aliquid de lumine aestimare, quorum est in tenebris habitatio: They know not how to value light, whose dwelling is in darknesse. They see darknesse, and darknesse they loue, and darkenesse they approue, and so proceed from darkenesse to dark­nesse, and know not where they fall. They fall with open eyes, and descend aliue into hell. First, into the hell of a crusted, seared and obstinate conscience, then into the hell of euerlasting perdi­tion and damnation, prepared for such as either loue not God because they know him not, or wil not know him whom they seeme to loue. God be mercifull vnto them, and for­giue them, that they may at the last know and loue God ac­cording to his word.

CHAP. III.
What true Antiquitie is, with the bounds and limits thereof; when it began, when it ended.

IF pretended Antiquity being admired and admitted, be so dangerous and damnable to the Catholike Christian Church, and to each member thereof, that by it may be so soone and shreudly deceiued; it is high time that men should be made to know, what true and vndoubted Antiquitie is, what bounds and limits it hath, where it beginneth, where it endeth, so as they may repose their trust and confidence in it. For that seemeth ancient e­nough to some, that was done in their fathers dayes, a genera­tion or two before them. But this is not Antiquitie. We must ascend like a Psalme of degrees, not with the feet of our bodies, but with the affections of our hearts, Praefac in. Psal. 123. as Saint Augustine speaketh. We must passe by the middle region, by discretion and triall of spirits,Gen. 28.12. and in all humility from the foote of Iacobs ladder, clime vp to the top which reacheth to heauen. What is Trent Councell to Chalcedon, Constance to Constantinople, Basil to Ephesus? the second to the first Councell of Neece? What are all latter Conuenticles to those foure generall, not Po­pish [Page 31] and factious, but indeed Imperiall and impartiall Councels? and yet there are euidences more ancient then these.

2 A sorry & silly tenant, that was neuer out of a hel of beg­gery and misery, and therefore knoweth no better hauen of rest and felicity, will brag of his fathers Copies or leases, as if they were Euidences of such Antiquity, that could be found no where but in the Tower. So many pretend old Councels, and old Fathers, and old stories; but for the greatest, and grossest part of their religion, they haue but a few partiall assemblies, or late borne bastards, in their late fathers dayes. Is it not ridiculous to heare a prodigall princocke vanting of his gentility, because his father was an vpstart of a few yeares standing? when an other can auouch Codrus or Iaphet for his progenitor.

3 Will you aske a Romane writer, a man of great note, a virulent wit and a pestilent pen, to tell you who be old fa­thers whom you may trust? He will cosin you; for he saith, Haec est sententia Diui Thomae, Suarez in 3. part. Thomae, disput. 54. sect. 4. quam praeter omnes eius discipulos frequentius sequuntur antiqui Doctores & sancti Patres. This is the opinion of Thomas S. (Aquinas) which besides all his disciples, the ancient Doctors and holy Fathers do most commonly follow. Would not a stranger to the Iesuiticall basted and brauing language, expect Iustine Martyr, Irenaeus, or Cyprian before the great Nicene Councell; great Athanasius, Hosius, that were at that Councell, or at least Basil, Nazianzen, and Chrysostome amongst the Graecians, or Ambrose, Ierome, Augustin, & Gre­gory of the Latine Church, or Saint Thomas the Apostle aboue and before them all? Yes verily. But here is nothing lesse: Parturiunt montes, the hils trauell, & bring forth a mouse; great crie, little wooll, much stirring, and nothing to do. If these be not they, who are these antiqui Doctores, & sancti Patres, Quo stabat pueri cum to­tis decolor es­set. Flaccus & hereret nigro Inligo Maro­ni. those old Doctors and sainted Fathers? Forsooth Bonauenture, Richard, Albertus, Carthusianus, Alensis, Antonius, Turre­cremata, Waldensis. Are these your ancient Doctors? your great holy Fathers? These children were cockered and pam­pered, when Augustine and Ambrose, Hierome, Chrysostome and [Page 32] other ancient Doctors lay dusty and worm-eaten,Iuuenal. Satyr. 7. Concil. Chalced. and almost forgottē. We may answer Suarez, as Acasius answered Eleusi­us; Quomodo Patres hos nominas, ô Eleusi, cum illorum non recipias Patres? How can you call these Fathers, (father Suarez) when you receiue not their fathers? though Acasius his cause were euil, yet his question was reasonable.

4 These are but yong boyes in comparison of old men, imberbes iuuenes, beardlesse youthes, conferred with that vene­randa canicies, those venerable gray haires, which are for their authoritie to be reuerenced. All the Iesuits will shortly be cal­led Fathers of the Church, because in their pride they will be en­led Fathers aboue and beyond all their Orders, and then they will haue Fathers more then a good many. But one of Suarez brother Iesuits hath giuen better aduice from an ancient Father in­deed:Mun. ciuit. sanctae fund. 1. ex. Ambros. Epistola. 66. who saith, that out of the mouth of two or three witnes­ses euery word shall stand. Sed illis testibus qui ante hodiernum diem aut nudius tertius, non fuerunt inimici ne irati nocere cupiāt, ne laesi vlcisci se velint. Such witnesses who start not vp yesterday, nor the day before, and were not our enemies, lest being angry they seeke to hurt vs, or being offended, they seeke to reuenge themselues vpon vs. This is a good caution.

5 Therefore if the blacke guard be thus brought against vs, we appeale to the great Guard, from them to the Pentio­ners, from them to the Nobles, from them to the King him­selfe. Why should any man be barred of his best refuge? Will you produce the Schoolemen? we appeale to their Masters. Will you appeale to their Masters? we prouoke to their fa­thers. Wil you alledge their fathers? why may we not preferre their Grand-fathers, their great grand-fathers, and so to the Prophets, Apostles, and Christ our Sauiour himselfe? This is plaine and euident dealing, from the bottome to the top, from the kitchin to the hall; from the feete to the head of the Church. As for Suarez old Doctors, and saincted Fathers, the oldest of them reacheth not 500 yeares past. These are but the yong dayes of the corrupted Church: these sprang since Sa­than, was loosed, and Antichrist began to reigne and rage in the Church. We dare not admit any thing for truth vpon [Page 33] their credit. They are domesticall and partiall witnesses, as farre short of Antiquity, as they are of their forefathers Inte­grity: who as soone almost as they sprouted out, they were deuided into diuers factions: that Aristotle did not so much oppose Plato his old maister, or any one sect of Philosophers another, as the Thomists and Scotists did both dispute and write in their vehement contradictions; as if all diuinitie and religion were brought into a scholasticall quarrell, to be en­tertained with wits, tongues, and pennes; yea almost, if not altogether, to plaine fists, buffets, and drie blowes: and all a­gainst their best maisters and oldest fathers.

6 Wherefore we must not hold Antiquity to be that which is Old, or is no older then these young Doctors; but that which is oldest, that is first and primitiue, without any mix­ture, or deriuations, or mingling, or medling with following ages, and after times. Water is best tried in the fountaine, be­fore it hath passed by the many varieties of diuers soiles. Truth must be searched in the Originall, before it hath bene strained through the multitude of mens wits.Rom. 3.4. Iohn 16.13. God onely is true, all men are liers and deceitfull. The Comforter, that is, the Spirit of truth, who hath reuealed himself in his word, he hath taught the truth, and manifested it vnto all whom he hath ordained to eternall life.

7 I knew not whom better to appeale vnto among late writers, then a prime Iesuite, our aduersary, an opposite to the Gospell, a friend of Antichrist; yet in this case as the di­uell confessed Christ to be the Sonne of God, so he subscri­beth to that true and certaine antiquitie which we would haue: and proueth it by Saint Paul. Paulus ait, illam esse ve­ram & omni acceptione dignam doctrinam, Salmeron in Epist. B. Pauli. l. 1. part. 1. disp. 9. can. 12. quae Antiquitate prae­cellit, & in vniuersum recepta est, vt quicquid alienum ab illa prae­dicatum fuerit, suspectum esse intelligamus. Saint Paul saith, that, that is the true doctrine, and without all exception, which is most ancient, and vniuersally receiued, so that whatsoeuer is preached diuers from it, we may iustly suspect it:Galat. 3. Rom. 16.17. Hanc regu­lam tradit Apostolus, This rule the Apostle giueth to beleeuers. There turne downe your lease. For this we accept not as your [Page 34] grant, but as Gods allowance, and therefore our due. For no­thing can be auouched older, nothing so commonly receiued, as the Scriptures.

8 Traditions are questionable, both in their beginning & acceptation. If we rest and rely on men, what is truer then that of the Poet, which daily experience maketh manifest, Quot homines, tot sententiae, How many men, so many minds, euery man his owne fashion? I will not say that euery man is wed­ded to his owne will, but euery man hath his owne conceipt, euery man aboundeth in his owne sence, and it often falleth out, that suum cuique pulchrum: A crow as blacke as she is, thinkes her owne bird fairest, and euery man easily fauoureth his owne deuice; an Ape and an Asse of all brute creatures most admire and dote vpon their owne young. This may be obserued among the best writers, that haue liued since the A­postles times, euen in the best ages.

9 They that conceipted more gods then one, imagined (and not without cause) that they had more affections and distractions then one, or once:

This is most certaine with men, and would be without que­stion as sure among the gods, if there were as many gods as men.1. Cor. 8.6. But our God is one, Euen one God and Father of all, who is aboue all, and with vs all, and in vs all. Our Sauiour Christ was God and man; when he was man, yet he remained God: to shew that there was but one will in God, though two in him­selfe,Iohn 5.30. he protesteth that he came not to do his owne will, but his Fathers will that sent him. So that mans will can haue no mix­ture with Gods will, except his will be conformed to the will of God,Ephes. 1.5. Who doth all things according to the pleasure of his will. And therefore S. Paul when he should deliuer the doctrine of the Sacrament to the Corinthians, the institution whereof belongeth to God,1. Cor. 11.23. saith, Quod accepi à Domino, hoc tradidi vobis, What I receiued of the Lord, that haue I deliuered to you. He [Page 35] neither deriueth his doctrine from himselfe, nor hangeth it vpon the authority of men, but vpon the Lord Iesus Christ, that was God and man.

10 Wherefore if you will aptly define true Antiquity, take Saint Hilary his counsell, Antiqua sunt quae modum non habent, In Psal. 138. quae indefiniti temporis significant vetustatem: Antiquitie hath no bounds, no limits, it signifieth the age of indefinite time. In this case it is no sophisme, Petere principia, to go backe where we be­gan. We must lay our hand vpon the first knot of Ariadnes threed, or else we may labor in the Labyrinth, as the Sodomites groped for Lots house, and could not find it. Gen. 19.11.

11 Therefore all was not to be counted old, that went not long before Luthers time, (as the simple imagine) when ignorance had some few hundred yeares couered the face of the Romane Church, as the darknesse did Egypt,Exod. 10.22. when the Israelites in Goshen saw well enough. Wherein many, as with candles in a house, saw the light of truth, though the Sunne was intercepted with a cloud, or in eclips or interposition of the earth, in that night of darknesse. Those times had their limits, they were not indefinite, and therefore are not wor­thie the name of Antiquity. Which indefinite time though in it selfe it passeth by all things created, and resteth onely in that infinite Maiesty, beyond whom there is no time,Deus anti­quus dierum. with­out whom there is no being, from whom there lieth no ap­peale; yet by way of comparison, or in the tender of humane capacity, we may yeeld vnto time, and giue a beginning vnto that Antiquity, for which we search, and wherein we may rest, as in the hauen where we would be.Psal. 107.

12. This Antiquity is found primarily and principally in the first reuelation of Gods will, which though it passed from hand to hand, vntill the giuing of the Law in writing: yet was it euer preserued by the voice of God, and ministery of Angels, in the race of the faithfull: few in number, weake in strength, despised of the world, persecuted by the wicked. If you aske why God gaue them no Law in writing, as after­ward he did? we know not what they had. Some are of opi­nion that diuers things were written before the floud, and [Page 36] engrauen in stone, and it may be there were writings which were afterward lost in their captiuity in Egypt. But these things need not any curious disquisition. An ancient writer in our aduersaries computation, hath giuen a reasonable sen­tence for our instruction, and that times want of Scriptures. ‘Nos omnes indigemus Scripturarum auxilio, propter infirmitatem nostram. Io. Catacuze­nus Apoc. 4. Iustus verò Noe & Abraham, & qui illorum tempore floruerunt, pura mente praediti — Scriptura non indigebant, sed haec in ipsorum cordibus inscripta & adumbrata fuit. We, euen all of vs, do want the helpe of Scriptures, by reason of our infirmi­tie. But iust Noah and Abraham and others that flourished in their times, endued with pure vnderstanding, wanted not Scripture, but that was written and decifered in their hearts.’ But we haue a better testimony to giue vs satisfaction in this case.Hebr. 1.1. At sundry times, and in diuers manners, God spake in old time to our fathers, by his Prophets; in these last daies he hath spoken to vs by his Sonne. How God taught them, what is that to vs? If we haue a rule, we must be directed by it: if none, we must do as we may.Euseb. hist. lib. 1. cap. 6. Reade but Eusebius, how he deliuereth Christ and Christianity from the suspition of noueltie, and giueth the Fathers before Abraham the title of Christians, because they did exercise Christian vertues, and caried themselues in all Gods seruice as Christians do. So say we; we worship God as the Apostles did, we hold their faith, and obey Gods di­rection as they haue deliuered; we are younger in time, but we are equall in the profession of the same faith.

13. Againe, this Antiquity which thus lay secretly sealed vp in one little familie, and a few scattered dependants, was by the giuing of the Law, opened and reuealed in more ma­iestie to a people, though from the same roote, yet growne into more branches, and to a greater number, and more emi­nency in the eyes of the world.Iosuah 1.7. It was commended vnto Io­suah the Captaine of the people, and vnto the Priests and Le­uits, that he might gouerne, they might teach, all might wor­ship God, & worke righteousnes according to the direction thereof.Deut. 18.15. Ierem. 7.25. And to preuent defection herefrom, God promised Prophets, like vnto Moses, whō they should heare, which accor­dingly [Page 37] he performed, Rising vp, early and sending them.

14 These Prophets in their times, changed nothing, but renewed the ruines of this ancient building, & restored true Antiquity to its old and worthy reputation. And therefore neuer altered any thing the Law had commanded, but for all matters of doctrine or conuersation, they prouoked to the Law, as is cleare both by the story of the Kings and Chroni­cles, and by the Psalmes and other Prophecies, which vn­doubtedly were learned and receiued from God, and deliue­red vnto the Church for the direction thereof in his will and wayes. And therefore, the King and Prophet Dauid who had vse thereof in his gouernment, besides the guidance of his priuate life and cariage, commendeth this as a great mercy and token of the loue of God, that he had giuen his word vn­to Iacob, his statutes and ordinances vnto Israel. Psal. 147.19. And the Pro­phet Isaiah sendeth all thither, as vnto the very rocke and foundation of true Antiquitie, Ad legem & testimonium, Esay 8.20. To the Law and testimony, they that speake not according to that word, the mornings light is not in them.

15 When the Prophets deliuered immediate reuelations, which concerned promises of blessings, or denunciation of iudgements to come, then they came with Haec dicit Domi­nus: Thus saith the Lord; or Os Domini locutum est: The mouth of the Lord hath spoken it. But in matter of Gods seruice, and true godlinesse, all was onely to bring them to serue one God according to his Law, to reduce them from, either grosse Idolatry, which they committed like other nations, or from outward ceremonies, to the inward marrow and pith of the Law, and from their works Ex opere operato, that is, from presuming of Gods fauour for the worke wrought without sanctifying of the heart, (as if God were bound to shew mer­cie for their sacrifices, when they liued in their sinnes and wrought all iniquity) vnto a sincere and hearty conuersion, which is the perfection of true repentance. So religiously stood the Prophets to the Antiquitie of the Law, that they must go ad legem & testimoniū, to the Law and the Prophets, if euer they would be partakers of the mornings light, as is said.

[Page 38]16 The next succession of this true Antiquity, was in the time of the Messiah, when our Sauior appeared in the flesh. He was by his aduersaries vrged with the Tradition of the Elders, their customes and obseruations were euer pressed vpon him. But as he proued his own authority, so also his doctrine, both of beleefe, and manners, as grounded vpon no other Antiqui­tie, Luke 24.25. but the Law, the Prophets, and the Psalmes. What is written in your Law? and the like phrases were euermore our Saui­our Christs defences.Mat. 5.17. He came not to breake the Law, but to ful­fill it. He giueth it a more spirituall vnderstanding then the later old times had giuen, condemning not onely the out­ward act, but the first motion and sinfull thought. In what was amisse, though very anciently permitted by Moses him­selfe for the hardnesse of the peoples hearts, he tendered his re­formation with the oldest Antiquity, Mat. 19.8. Non fuit sic ab initio: It was not so from the beginning.

17 Vpon which faire and solid ground I may be bold to lay this sure foundation for all mine intended building, that the True and vndoubted Antiquity began with the entrance of the law of nature: continued in the Law and Prophets, was en­ded and consummate in the Gospels and histories of the Euangelists, the Epistles and writings of the Apostles. The very simpathy (as I may say) & concurrence, or sacred method of the old and new Testament, do giue a certaine maiestie & certainty vnto both, as when the Gospels answer the Law, the Acts, the histories: the Epistles, those books of mixt ar­gument; the Reuelation, the Prophesies of the old Testa­ment. And as the old is determined and ended by the Pro­phets, so is the new Testament finished with the Reuelatiō. In al likelihood to signifie, that as the old Testament was com­pleate when the Prophets ceassed, so the Scriptures of the new Testament were full and absolute when Saint Iohn had done writing. Malachie the last of the Prophets, Iohn the last of the Apostles, in time and writing. These are the true and certaine bounders of sacred, vnimpeached, and that reue­rend, respected, and renowmed Antiquity, which all those whom we call the ancient Fathers of the Church, admired [Page 39] and admitted. Hereunto in all controuersies, they veiled their bonnets, and strooke their top-sailes, as in the chamber of Gods presence, and to the kings royall ships; as vnto the chaire of Gods estate, and the Admirall of that great Empe­rours Nauie in the turbulent sea of the troublesome and con­tradictorious world. Beyond these nothing hath bene re­uealed with like maiestie vnto the sonnes of men. Since these, there hath bene no other word or Gospell, where­unto our consciences may be tyed, as vnto the sure anchor of secure safetie. Neither can it be euer proued, that any of the oldest ancient Fathers, prouoked or appealed to any o­ther Antiquitie.

18 Vpon this foundation, Tertullian builded, when he wrote,Apol. cont. gentes, c. vlt. that (except he were deceiued) Antiquior omnibus est veritas, The truth is ancienter then all men, or all other things. And so Antiquity doth profit him if it be groūded vpon diuine lear­ning, that was a treasure to be preferred, before all after wisedome. Of which, and of which onely,Idem de ve­landis Vir­ginibus. we may say as the same anci­ent writer, Against truth no man can prescribe, no length of time, no patronage of persons, no priuiledge of nations: whose words would be farther pressed, for they are very significant, and re­markable. For custome it hath its beginning, for the most part, from some ignorance of Gods holy will reuealed in the Scrip­tures, or else by simplicity: And by succession it is strengthened with vse, and so it is defended against truth. But our Lord Iesus Christ called himselfe Truth, not Custome. If Christ be alwaies, and be­fore all, then truth is ancient and euerlasting. Sempiterna & antiquares. Let them therefore look to it, which hold that for new which in it selfe is old: For heresies are not conuinced by their noueltie, but by the truth. Whatsoeuer sauoureth against the truth it is heresie, be it neuer so ancient a custome. Thus and more Tertullian. Here is no other foundati­on layd then Iesus Christ, no custome pretended, but the truth iustified, not any writings but the diuine Scriptures offered, against heresies, the deadliest and most dangerous enemies of Christ, and his Church.

19 Shall this then stand for a Rule?Tertul. aduer­sus Praxeam. Id esse verum quodcun­que primum, Id esse adulterum quodcunque posterius. That is [Page 38] [...] [Page 39] [...] [Page 40] truth which is first, that is adulterous which cometh after. This is all we desire, we aske no more. But then we must vnderstand withall, this First, to be no secondary, much lesse latter age, or time, but that which hath no antecedent, and is of it selfe primarie: and so is not onely Antiquum ancient, in the positiue, but Antiquissimum, most ancient in the superlatiue degree: o­therwise there will be no stay, no rest, no repose for a consci­ence to be satisfied with Antiquitie.

20 For as Antiquitie is vsually taken, and so commonly a­bused, it is nothing but a very glose and outfacing with after times, when corruption began to grow in the Church, and euery particular Father of these Ancients, who succeeded the Apostles, and whose writings are extant, and open to the world, had not only their little blemishes but their great spots and staines, such as they who now pretend themselues to be their greatest friends, and vndertake to defend them with all their power, cannot hide them with all their skill, nor excuse them with all their wit. And therefore these by no meanes are to be taken for that eminent, predominant, and binding Antiquitie, which may stand without control­ment,Iam. 2.10. and be admitted without iust exception. Qui erraue­rit in vno, reus est omnium, It is not onely true of the Law, whereof Saint Iames speaketh, but of all mankind. He that erreth in one thing, may be guilty, & so erre in many things. This priuiledge resteth with God alone, and with the pen­men of the holy Ghost in the sacred Scriptures: Deus solus ve­rax, Rom. 3.4. God only is is true, and as true it is, that All men are lyers. No mortall man that succeded the Apostles, was euer priui­ledged against this generall corruption of the sonnes of A­dam. Which if any shall gainesay, and pleade probabilities or possibilities, of those that immediatly succeeded the Apo­stles times:Dial. aduer. Pelag. cap. 2. I wold answer as Saint Hierome in a like case, vnto the Pelagians: Noli ponere in coelum os tuum, vt per esse, & esse pos­se, stultorum auribus illudas. Set not thy mouth against heauen, that by likelyhood and possibilities thou mayst delude the eares of the sim­ple: neuer tell me any man can do that, which neuer man did. Instance but in one and take all.

[Page 41]21 The same Saint Hierome in this case, vpon a iust excep­tion, hath offered a good rule, which the rather must be rested vpon and holden for good, because the Romanists produce this testimony to obscure the truth. Cur post 400 annos, Ad Pamach. & Oceanum de error. Ori­genis. why after 400 yeares labourest thou to teach vs that which we neuer heard before? Why doest thou bring forth that which Peter and Paule neuer taught? the Christian world euen vntill this day hath bene without this doctrine; I will keepe that faith in mine old age, in which I was borne, baptized, and brought vp. This ancient Father, and light of Gods Church we admire for his learning, and this his passage with one consent we imbrace: and wish from our hearts nothing more, in these dayes of contradiction, but that this his rule might hold for the triall of Gods truth, that the oldest religion which flourished before Saint Hieromes time; which Peter and Paul taught, and which the primitiue Church beleeued, might be receiued, admitted, accepted, and reue­renced in the whole world. In this case we accept the Iesuits challenge: Ostendant nobis Lutherani, & qui illis posteriores sunt alij haeretici, Let the Lutherans and after heretiques shew vs, that the Apostles were their leaders; that their pastors came into the Apostolicall function by lawfull authority, that their doctrine was approued in all ages from the Apostles times, in any village or ham, let, but by an open heretique. If we cannot shew this, as well as Iosiah could, when he found the Law, and reformed:2. King. 22.9. or if we cannot proue our religion in all things older, and of more certaine continuance then our aduersaries, I will come vnto them, and serue the king of their Antichristian Babylon du­ring my life. This we are able, and dare proue,Mun. ciuit. sanctae fund. 3. and neuer breake our shins with a leape neither, as that Iesuite feareth or rather drunkenly dreameth.

22 For it is not onely true which Iesus Syrach the wise man saith, An old friend is better then a new: Eccl. 19.13. but also Iesus Christ the wisest of all men, & the eternal wisedome of his Father, prefer­reth old wine before new, and saith that the old is better, Luke 5.39. as before was said. We know there is wisedome in old yeares, and that re­uerence is due to gray haires. And, Interrogate Patres vestros, Deut. 32. Ier. Lam. 3 is a sage counsell of the holy Ghost. And it is good to consider the [Page 42] dayes of old, Psal. 77.5. Psal. 78.1. Psal. 44.1. Iob 8.8.9.10. and the yeares of ancient times: and it pleased God to aduise vs, to incline our eares to his mouth, when he declareth high sentences of old, euen such as our fathers told vs. And Iob prayeth vs to enquire of the former age, and to prepare our selues to search our fathers. The Romaine Fathers are but of yesterday, and know nothing: these may dissemble, like idle & slow bellies, but those will teach, and tell, and speake with their hearts. But in our honest simplicity whereby we humble our selues vnto our ancestors and forefathers, we must vse this prudence and prouidence, that we take not proffered new friends for ap­prooued old Fathers, fresh men for ancient Doctors, children for parents, yongsters for Aldermen, euery Courtier for a graue and iudicious Counseller: for so a man may be soone and soundly deceiued. For as honorable age is not that which hath bene of long time,Wisd. 4.8. Neither that which is measured by the number of yeares; so neither doth the honourable Truth of God stand vpon the ages and times, successions and suffrages of sinfull men, but on his Word, which is before all time, the author and God of time and truth.

23 In which case, we haue a precise caueat to take heed of such vncertaine and vnapproued Antiquitie. The Lord hath bene sore displeased with your fathers, Zach. 1.4.—Therefore turne vnto me, saith the Lord of Hoasts. Be not as your fathers, vnto whom the for­mer Prophets haue cried, saying, Thus saith the Lord of Hoasts; Turne you now from your euill wayes, and from your wicked works: but they would not heare nor hearken vnto me, saith the Lord of Hoasts. Your fathers where are they? And do the Prophets liue for euer? But did not my words and my statutes, which I commanded by my seruants the Prophets, take hold of your fathers?

This Prophet after the peoples captiuity, admonisheth them, that as they returne to their countrey from their thral­dome and bondage, so should they returne to the truth, and that God who had chastised their fathers for their error from that truth, would also chastise them if they also erred. So Ezechiel, Ezech. 20.18. and not long before, Walke you not in the ordinances of your fathers, neither obserue their manners, neither defile your selues with Idols. What cautels are these, not to rest vpon later [Page 43] Antiquitie, built vpon some, not many yeares past; but vpon Gods booke, the spring that riseth out of Gods owne sacred breast?

24 And therefore the Prophets, as they call the people from their fathers wayes and workes, so do they not leaue them like sheepe without a shepheard, to wander in the wil­dernesse without direction: or like a ship on the Ocean sea, without a compasse, and the load-starre that should guide them in the darknesse of the night; but leadeth them to the great Shepheard of their soules, & to the hauen of health where they should be, for their best repose and security.Malach. 3.7. Turne vnto me, and I will turne vnto you, saith the Lord of hoasts. And I am the Lord your God, walke in my statutes, and keepe my Commande­ments, and do them. This is that terminus à quo, and terminus ad quem, from whence we haue our being, in whom we enioy our well being, whither, and to whom we must returne, for our euerlasting being. There is the fountaine of truth; from thence flow all the riuers of truth, therein rests the whole Ocean of truth. It began with the Patriarkes, it continued vn­der the Law, taught by the Prophets, it is consummate in the Gospell, which was written by the Euangelists and Apostles, all inspired by the holy Ghost.

25 This is our Nihil supra, and our Nihil vltra, nothing a­boue it, nothing below it, nothing before it, nothing after it, nothing any way beyond it, for age or truth. This came from heauen, is protected by heauen, and shall bring vs to heauen. There we find Gods loue in electing vs, Gods power in crea­ting vs, Gods mercy in calling vs, Christs merits in redee­ming vs, Christs righteousnesse in iustifying vs, Christs grace in sauing vs, the holy Ghosts wisedome inspiring vs, his knowledge teaching vs, his sanctification working vs, and conforming vs to the will of God;Rom. 8.13. Ephes. 4.23. Heb. 12.14. By mortifying the deeds of the flesh, and renewing the spirits of our mindes, vnto obedience, in faith, peace, and holinesse, without which we shall neuer see the Lord.

26 Here we find the great mysterie of godlinesse, 1. Tim. 3.16. God mani­fested in the flesh, iustified in the spirit, seene of Angels, preached vn­to [Page 44] the Gentiles, beleeued on in the world, and receiued vp into glory. Here is taught that vnspeakable mysterie of the blessed Tri­nitie,1. Ioh. 5. Aug. insolilo. cap. 30. si sit Aug. The Father, the Word, and the Spirit, and these three are one. Our God, Lord, Comforter: Loue, Grace, and Counseller: the beget­ter, the begotten, and the Renewer. The very light of the very light, and the very Illumination. The spring, the floud, and the watering; of whom all, through whom all things: of whom, through whom, and in whom are all things. The liuing life, the life from the liuing, the quickener of such as liue. One of himselfe, one of one, one of two. A being of himselfe, a being of an other, a being from both. The Father is truth, the Sonne is truth, and the holy Ghost is truth. In one word,2. Tim. 3.15. here we find that which is able to make vs wise vnto salua­tion through faith which is in Christ Iesus. And that all Scripture is giuen by inspiration from 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 works. There­fore what need we more? where may we find better? what is more certaine? what more powerful to pierce the hard buck­ler of mans obstinate heart? what more learned to teach the grosse capacity of mans vnderstanding in spirituall things? what more effectuall to informe the conscience of man that it may be conformed to the will of God? finally, what of more Antiquity, to command all following ages vnto the obedi­ence of certaine truth?

27 To conclude, what can we aske for the strengthening of our faith, but here we may haue it? where may we seeke that precious pearle for which a wise man would sell all that he hath to buy it, Mat. 13.44. but onely here, where onely it may be found? At what gate may we knocke to find the certaine entrance into euerlasting life and glory, but at this doore which is opened by him which hath the Key of Dauid, Apocal. 3.7. which openeth and no man shutteth, shutteth and no man openeth? This is the gate of the Lord, let vs enter into it: let vs passe through it, repose and repast our selues in it.Psal. 84.10. Better be a doore-keeper in the house of God, then to dwell in the tents of vngodlinesse. Better to rest in the plaine and simple vnderstanding of this vnquestioned & vndoubted verity of holy Scriptures, then to dwell in the profound [Page 45] science (falsely so called) of Schoole Diuines,1. Tim. 6.20. yea or in the multitude of Fathers, neuer so many, neuer so learned who, as hath bene said, and must still be thought, were all subiect to that censure of the holy Ghost: All men are lyers. Rom. 3.4.

28 I must therefore conclude and determine, that the most certaine beginning, the most vndoubted continuance, and the most firme and finall conclusion of the oldest Antiqui­tie, against which there is no exception, is that which began with the Fathers of the old world, was registred by Moses in his sacred histories and Law, continued by the Prophets be­fore Christ, and is concluded by the Euangelists and Apostles in the new Testament. Of which, as our Sauiour vpon the crosse in the worke of our redemption said, Consummatum est, Iohn 19.30. It is finished: So we may say and say truly, and seale it vp with the seale of God, (He knoweth who are his, 2. Tim. 2.19. and he knoweth what is his,) for our comfort and instruction, Consummatum est, It is finished. And therefore it is questionlesse not without diuine prouidence, that in the last booke of the whole Bible, last written of all the Scriptures, containing prophecies of the last times, euen to the last end of the world, and in the last Chapter, yea and last words of that last Chapter, there is a seale, with the inscription of a fearefull and dangerous curse to them, that shall Adde to, Reuel. 22. or take from any thing contained in the booke: yea (as I am perswaded) or in any other booke of holy Scripture, whereof this booke standeth as the last period and conclusion; after which there remaineth nothing but the ex­pectation of him, who is the chiefe, the principall, and I may say the onely subiect and matter of all Scriptures, that is, Ie­sus Christ himselfe and his members, who saith, Surely I come quickly, Amen, Euen so come Lord Iesus, & againe shutteth vp all with Amen.

29 If the Romanists wil prouoke vs to following ages & succeeding Bishops, this is not onely to step, but to leape from Antiquitie, which is true Antiquitie indeed, vnto Noueltie, Mun ciuit. sanctae. in the comparison, from elder to yonger both times and persons, that may breake not onely shinnes, but the necke too. For as Adam of all Fathers was onely in Paradise, and saw the tree [Page 46] of life in the midst of the garden,Gen. 3. which none of his posterity euer saw in the flesh, though many of them were saued by lesse meanes then Adam had; so the Euangelists and Apo­stles, who enioyed the presence & sight of our Sauiour Christ, that tree of life, saw and heard, and published to the vse of the Church, that which their successors neuer saw, though they learned Christ sufficiently for their saluation, and were excel­lent lights in the Church, and were Martyrs and Confessors, that loued not their liues to the death, for the testimonie of the Lord Iesu. Yet were they children in respect of those Fa­thers, and did euer submit themselues vnto their writings, as vnto the grounds of their faith. And required no more credit to themselues, then they deserued by their neare imitation of those their Ancestors: to whose authority they referred the censure of all their doctrine, as vnto that Lydius lapis, that touchstone, whereby all coyne is tried to be good or counter­feit. So much esteeme gaue they vnto this oldest Antiquitie; so little did they euer arrogate vnto themselues or new de­uices.

30 First aske the Fathers what they say of themselues, and others like themselues, for their owne defects: then what they write of the Scriptures for their omni-sufficiency, and that will easily decide this question of true Antiquitie, what it is,De incar. Do­minic. sacra­ment. cap. 3. and where it was determined. Nolo nobis credatur, Scriptura recitetur, saith Saint Ambrose, Non ego dico, sed audio; non effingo, sed lego. I will not desire you to beleeue me, let the Scripture be alledged. I say it not, but I heare it; I make it not on my fingers ends, but I reade it. This Father asketh no credit to himselfe, but gi­ueth all to the Scriptures, and therefore that he may proue semper idem, Lib. 1. cap. 7. the same man still, he saith to Gratianus, Facessat nostra sententia, Paulum interrogemus: Beleeue not what I say, but let vs aske Saint Paule. Hieron. in Tit. cap. 1. And Saint Hierome, Sine Scripturarum authoritate garrulitas non haberet fidem; Without the authoritie of the Scriptures, prating should neuer get credit: as if all were but pratling that was spoken without that booke, or were not consonant and agreeable thereunto.

31 It is a faire offer that Saint Augustine makes to Petilian [Page 47] the hereticke: Sunt certi libri Dominici, Certaine books of God, De veritate Eccles. cap. 3. cont. lit. Petil. vnto which we both yeeld consent, there let vs seeke the Church, there let vs discusse our cause. I will not haue the holy Church made manifest by humane doctrines, but by diuine Oracles. Can he offer his aduersarie fairer? Can he speak more peremptorily for the diuine Scriptures against the Doctrines of men? Yet he doth say more in that booke,Cap. 10. Ne Catholicis quidē Episcopis consentien­dū est, We may not consent no not to Catholicke B B, if in any thing they be deceiued, or erre against the canonicall Scriptures. And what an humble acknowledgement doth he make of his owne weaknesse, euen openly before his auditors, with refe­rence of soueraignty to the Scriptures? Quod dicimus fratres, August. in Psal. 85. hoc si non vobis tanquam certum exposuero, ne succenseatis: homo enim sum; & quantum conceditur de Scripturis sanctis, tantum audeo dicere, nihil ex me. Brethren, if what we speake we deli­uer it not to you for certaine, be not offended: for I am a man, and as much as is granted out of the holy Scriptures, so much I dare affirme, but nothing of my selfe. And else­where, Let our Papers be cashiered from among vs, In Psal, 57. and let Gods booke haue place with vs, let Christ speake, let the truth be heard. Nay this Father is not afraid, to set aside one, or a few men and their opinions, in comparison of the volume of Gods booke, but 318 Fathers at once, and these gathered in a solemne Councell, to determine a great & chiefe Article of Christian faith, when it was called into question, by strong and violent aduersaries; where he reasoneth with Maximinian, Lib. 3. c. 14. Neither will I offer the Nicene Councell against thee, neither shalt thou al­ledge the Councell of Ariminum against me, as preiudiciall in this controuersie, but let vs trie by the authoritie of the Scriptures, and let matter with matter, cause with cause, reason with reason contend.

32 Infinite for number, eminent for authority, euident for perspicuity, and excellently cordiall for a weake conscience, are the sentences of the Fathers to this purpose dispersed through all their works. And therefore we aske leaue in this behalfe of the Romanists, if they will not giue it, we will take it, and haue good reason so to do, to say of all the Fa­thers, [Page 48] as one said of another without offence giuen or taken:Iuel against Harding. Da veniam Cypriane: Pardon me Cyprian; No holding with Cyprian, though a learned Father and a Martyr, if Cyprian hold any thing against the Scriptures. Or as Augustine said of as reuerend a Father as euer the Church saw in his time or since:Aug. Epistola 19. ‘Non puto frater te velle libros tuos legi, tanquam Apostolorum & Prophetarum, de quorum scriptis, quòd omni errore careant du­bitare nefas est: I thinke not brother that you would haue your books read as those of the Apostles and Prophets, of whose writings so much as to doubt is sacriledge.’ This they beleeued both of them­selues and others, and of the holy volume of the sacred Bible, & therfore they haue spoken, yea and haue written it, as their constant iudgement vnto posterity.

33 And thus much (as afterward shall more largely ap­peare) do we attribute to Councels, to Fathers, to all inferior Antiquitie, with this onely, Salua in omnibus, sauing in all things the authoritie of the Canonicall Scriptures. But in no case can we be so frātickly mad,Rabbi She­lomo. Deut. 17.11. as a Rabbin, who because it was writ­ten, Thou shalt not decline from the sentence they shall shew thee, saith, that a man may not depart from it though they say, The right hand is the left, and the left the right; This may be a rule for Rabbins, it can be no warrant for Christians. Yet in the B. of Romes diuinity,Gloss dist. 9. Noli. meis. there is as much in effect, Tenenda est sen­tentia Patrum hodie vsque ad vnum iota, The Fathers sentence is now to be holden to the vtmost pricke. Yea both more and worse then this:Rubrica in c. In Canonicis dist. 19. Inter canonicas Scripturas Decretales Epistolae cōnume­rantur: The Decretall Epistles are to be numbred among the cano­nicall Scriptures. How farre is this from blasphemie; and yet fathered most falsly vpon Saint Augustine: whose words im­port no such thing. Neither may we safely admit that super­latiue respect to the best Father that euer wrote since the Apostles dayes,Dist. 15. c. vlt. Dist. 9. Noli meis. which Gelasius giueth vnto Leo for one of his Epistles, and the Glosse seemeth to attribute vnto all. He that admits it not vsque ad vnum iota, vnto the least letter or pricke, or disputes of it, or receiueth it not in all things, Anathema sit, Ieremy. 17.5 let him be accursed. Nay rather Cursed is he that trusteth in man, and maketh flesh his arme, and withdraweth his heart from the Lord,

[Page 49]34 All this we hold to be exorbitant, and beyond all me­diocrity, like that of the Councell of Basil: Ex epistoli [...] synodal. Con­cil. Basiliens. Non solùm Ecclesiae decreta & sententiae authenticae sunt, Not onely the decrees and sen­tence of the Church are authenticall, vnto which we must stand without contradiction, but also all the deeds and Customes, must be holden as the sacred Scriptures; for there is the like reason for the Customes of the Church that is for the Scriptures, and the like af­fection of pietie is due vnto them both.

35 We rather approue the modestie of the Fathers them­selues, who (as before is said) deferred soueraigne respect vn­to diuine Scriptures, and acknowledged themselues men sub­iect to error. I know (saith Hierome) how to esteeme the Apostles, Epistola 62. cap. 2. and how to respect other writers: those I know euer say true, but these sometimes do erre like men. And Saint Augustine againe,Epistola 8. in­ter Epistola [...] Hieron. Ego solis eis, &c. I haue learned to yeeld that honor & reuerence to those onely writers, who are counted Canonicall, that I dare not thinke or beleeue they euer erred: or if I finde any thing in them that seemeth contrary vnto truth, I cannot thinke, but that ei­ther it is false written, or that the interpreter attained not vnto the meaning of that which is said; or that my selfe cannot reach vnto the true meaning of it. But others be they of neuer so great holinesse, neuer so great learning (and holinesse with lear­ning will go far in perswasion,) yet can I not thinke they speake truth because it is their opinion, but because by other authors, and canonicall reasons, and probabilities, which are not abhorrent from truth, they do perswade me. Not to burthen my reader with o­uer frequent allegations, if he wil take the paines to reade the ninth distinction in Gratian, he shall finde much to this pur­pose, out of other Fathers.

36 Neither haue some of the Romanists best friends & fa­uorites bene far from this minde as touching the Fathers: not onely for their commenting vpon the Scriptures, but also for other writings, wherein they are found to haue erred from the truth. Vix reperias quenquam qui non in aliquo errarit: Canus loc. com. l. 11. c. 7 You can hardly finde (of the Fathers) any one, who hath not erred in somewhat, saith Canus, a B. and no meane souldier in the Ro­man Legion. And Lyra no contemptible author among them, [Page 50] will not haue his nose so holden to the grindlestone by a Fa­ther, as that he may not plucke it away when he feeleth it smart.In Mat. 1. Non enim sic ab eis testimonia proferuntur, vt aliter sentire non liceat: For their testimony is not so without exception, that a man may not thinke otherwise. And Caietan a learned Cardinall (a fault not incident to very many of that fraternity) saith mo­destly,Praefat. in lib. 5. Mosis. ‘Nullus detestetur nouum sacrae Scripturae sensum, ex hoc quod dissonat cum priscis Patribus &c. Let no man detest a new sence giuen of the holy Scripture, because it soundeth not with the ancient Fathers.’ He saw that some were so tyed to the regard of this vncertaine Antiquitie, as that nothing smelled wel but what fauoured of a Faher; nothing tasted well, but what was receiued from a Fathers cooking; nothing sounded well but what was set to a Fathers tune. Howbeit in these there is some meane and modesty, but in the others there is neither manners, nor mediocritie.

37 In which case we say, and say full truly, the estate of the Church in her teachers, may be compared with the image of Nebuchadnezar which he saw in his dreame:Daniel. 2.32. The head was of gold, the breast and armes of siluer, the belly and thighes of brasse, the legges of iron, and the feet partly iron, and part­ly clay. Christ in his Apostles and Euangelists was the head of gold, the learned Fathers of the primitiue Church were that breast and armes of siluer, the first Orders of laboring and preaching Monks the belly and thighes of brasse, the schoolemen and Casuits the legs of iron, the moderne Iesuits & Priests the feet part of iron & part of clay: to signifie, that all written in Scriptures was pure as gold, Psal. 19.10. Psal. 12.6. yea purer then gold, yea then much fine gold, such as hath bene tried seuen times in the fire. The Fathers were siluer trumpets that astonished the here­tickes of the primitiue times with the sound of the Gospel, and ouerthrew the wals of vnbeleeuing Ierico;Iosua. 6.23. that gathe­red the elect into the Sanctuary of God. The best and first Monks that followed these times of the Fathers were more subiect to corruption and rust, and yet serued as the meaner vessels and instruments of the Temple. The schoolemen and Casuits, and I may ad the Popes Canonists to them, were not [Page 51] onely iron vp to their very faces and foreheads, but rustie iron, cankred at the very heart: a very iron cage of vncleane birds, that (as Harpies in hell) snatch from the people the sincere milke of the word, that was able to saue their soules, 1. Pet. 2.2. and in­closed them in the iron grates of intricate and insensible di­stinctions, which they vnderstood not that heard them, nor thēselues that taught them. And finally, not as at the loosing of Satan, when as yet he had not wrought his ful worke in the children of disobedience, but as in the fit of madnesse,Ephes. 2.2. and rage of Antichrist and the diuell, this mixture of iron and clay, Ie­suites and Priests, are broken not onely out of the earth, but out of the bottomlesse pit,Reuel. 9.10. like those locusts with iron haber­gions, and stings in their tailes, whose assertions are impudent, their meditations earthly, their Religion superstitious, their zeale obstinacie, their hypocrisie deepe, their conuersation wicked, their promises deceitfull, their conditions crooked, their crueltie more then brutish, their flatterie more then doggish, their designes dreadfull, their proiects pernicious, their practises hellish and diuellish, (a strange medley,) as lightening to the eye, thunder to the eare, fire to the feeling, poyson to the heart, and finally the very mixture of coales, sulphur, and salt-peter, that is, plaine gunpowder to the smel, nay to all the senses. By them kings are murdered, Nobles massacred, Estates ruined, Churches profaned, the whole Christian world turmoyled,Qui coelum terris miscent, & qui mare coelo. as if heauen and earth should be turned into heapes, to be cast into a chaos, and hell of horror and desolation with themselues. The onely difference wher­in these Iesuites & Priests are vnlike vnto these feet of earth and iron, is, that they cleaue too well together, who were to be wished, without breath of Christian charity, that they might hang together as well as they hold together, except they would become more faithfull Christians, honester men, & better subiects. Who how much soeuer they pretend An­tiquitie, yet are they in truth not vindices veritatis, protectors of truth, but Ʋeteratores, crafty Foxes & false deceiuers, who pretend Antiquitie, but do nothing else but antiquare Anti­quitatem, not onely derogate from truth, by glosing vpon it, [Page 52] but vtterlie abrogate truth, by their purging, or rather accu­sing and condemning Index.

38 I haue digressed I confesse, as from the comely coun­tenance of Christs beautifull spouse, whose garments are all glorious within, vnto the filthy feet that neuer walked in the way of peace. Yet haue I bene drawne by the due conside­ration of times and ages, wherein corruption crept into the Church; & from those glorious and blessed beginnings, vnto these dismall and desperate times, the last and worst dayes, whereunto the world hath declined.

39 In which meditation we haue iust cause to bethinke ourselues, where we would rest for the safety of our soules: whether in this clay, wherein a great part of this world stic­keth vntill the muddie waters go ouer their soules; or in the iron, wherewith another part of the sonnes of men do fight against Gods truth; or with the brasen age, so subiect to ero­sion and consumption; or in the siluer mines, mixed and blen­ded with some drosse of imperfection; or in that golden crowne, as pearles and precious stones, to shine gloriouslie on that golden head. This is a mettall that admitteth no rust, no canker, no corruption. It wil bring vs to the golden world againe, to the Apostles faith and doctrine, to their patience and constancie, to their manners and conuersation. In it we may see our Sauiour in the flesh,Gal. 3.1. and behold him crucified before our eyes. There we may heare the gracious preach­ing of Christ the Sonne of God, and him publishing the Gos­spell in our streets.1. Iohn. 1.1. There our hands may handle the word of life. There is no defect, no error, all sincerity, all verity: and there­fore without all doubt or danger, without all deniall or con­tradiction: there, and there onely is that faithfull con­stant, vntainted, and most certainly true Antiquitie, which we seeke for, may trust to, and must when all is said and done, relie and rest vpon.

40 If therefore any ignorant or wilfull Romanist, shall aske that ouertroden and outworne question, which is so triuial in euery mans mouth, as if it were the very essence of his tongue: Where was your religion before Luthers name: we [Page 53] may easily and as truly answer, It was in the Scriptures, where yours neuer came. It wanted not a being from the beginning, but it wanted a reuiuing or renewing, after neglect or con­tempt. It was as Moses Law hid in a wall.2. King. 22.8. 2. Chr. 34.14. Math. 13.44. It was a treasure for a time buried vnder ground: the time of reuelation being come, it pleased God to make that manifest which for a sea­son was secret, & this is the doctrine which we now preach.2. Thess. 2.8. By which oldest breath, from the mouth of the Ancient of daies, now Antichrist is reuealed, and shall ere long be destroyed. Let the present Romanists proue their religion, or any part thereof, from Saint Paules Epistle to the Romans, and we will be all such Romanists with them. We will not onely heare it with patience, but yeeld vnto it with all duti­full obedience, and vnfained loue.

CHAP. IIII.
That this only Antiquitie praecedent, being first and therefore oldest, is a true and certaine note of the true Christian, Catholike and Apostolicke Church and religion, without any exception or limitation.

THere hath bene long, and yet is a solemne and serious controuersie, what are the notes of the true Church.De notis Ec­clesiae, cap. 2. Cardinall Bellarmine tels vs, that some will haue seauen, as Luther: some two, as the reformed Churches; That Augustine would haue sixe; Hierome would haue two; Vincentius would haue three;Cap. 3. Driedo and Petrus à Soto would haue other three; Hosius would haue foure. Sanders would haue other sixe; Michael Medina would haue ten, and addeth the eleuenth; Cunerus would haue twelue. Himselfe, contemning and reiecting vs and ours, as no bo­dies and no things, and forsaking the Fathers, and theirs, as wanting and defectiue; cashiering and casting his owne fellowes and theirs behind him, as insufficient and short: lest short shooting might lose his game, bringeth forth his fif­teene [Page 54] sonnes,2. Sam. 9.10.19.17. like the sonnes of Ziba the seruant of Mephi­boseth, that betraied his maister, and belied him shamefully, and set in for all, but gat halfe his inheritance. As Cardinall Bellarmine that aduentureth for a Popedome, but hath gotten a Cardinals hat; or perhaps he would build the Romane Church to the imitation of Salomons house in the forrest of Lebanon, 1. King. 7.2.3. that had his pillars fifteene in a row: Or peraduen­ture he dreamed of the prayers called the fifteene Oes, in the Office of the virgine Marie; or some mysterie of iniquitie there is in it: For he will haue iust fifteene; which he extorts by a retort, like an alchymist out of foure, as those fifteene pil­lars were in foure rowes: yet notwithstanding he dares not giue his word for them all, that they wil proue the Church in veritie, but onely in credibilitie, that is, plaine incertaintie. Socolouius ouerstrips Cardinall Bellarmine, and will haue a iust score, though Salmeron is contented onely with foure as the vndoubted notes of the Church, and excludeth some of Bellarmines notes by name, as Honestie of life, and miracles, and may full wel, for they haue abandoned honestie, and their miracles are counterfeit; others by necessary consequence: For if there be but foure, then Bellarmine hath eleuen more then needs, and Socolouius sixteene.

2 Another Iesuite in a fresh assault runs vpon vs with his thousand markes,In B. Pauli E­pist. lib. 1. part. 3. disp. 3.4. Muri. ciuit. Sanctae, fund. 8 Whether is our Church Catholicke or yours, ô you Protestants, Lutherans and Caluinists? Nostra profectò mille indicijs, vestra nullis; nostra de vitâ sanctè instituendâ multa, ve­stra inani fide contenta, nihil aut parùm docet: nostra vitae sanctimo­niam magnoperè praedicat, & ad illam suos seriò adhortatur: vestra contumeliosè exagitat, & ab illâ dehortatur: nostra per sedecim sae­cula vitae sanctitate illustres plurimos numerat, vestra primo hoc suo saeculo, nondùm primum, nondùm numeri initium habet. ‘Ours certainly (quoth he) hath a thousand notes, yours not one; ours hath much for the leading of our liues holily; yours contented with idle faith, teacheth little or nothing thereof. Ours mightily commendeth sanctitie of life, and seriouslie exhorteth thereunto; yours railes vpon it, and dehorts from it. Ours in sixteene ages can number many famous for vp­rightnesse [Page 55] of life: but yours in this her owne age hath not yet the first, no not the beginning of number. Where he na­meth a few other, but neuer a word true, as our consciences beare vs witnes, & as it is knowne to all that know the truth; (but as a scolds tongue, so a Iesuites pen is no slander.)’ In which case he dallieth as a boy was wont in a schoole, of whom we euer knew what money was in his purse iust, by his wagers: but if he had none at all, his common wager was a hundred, or a thousand pounds. One hath wagered his three notes, some foure, others sixe, one ten, another eleuen, another twelue; Bellarmine fifteene, Socolouius his twentie: this fellow belike guilty of the emptinesse of his owne purse, wageth a thousand, as much to say, he hath not one, no not one of a thousand. But I meane not to discourse of the num­ber, whether they should be moe or fewer, whether older or yonger, whether better or worse, whether certaine, cre­dible, probable or laudable; but resting vpon that old axi­ome, ‘What needeth a man go about the bush, when he may easily step ouer? or beate the bush, when he seeth the Hare on foote?’

3 I will with patience and good leaue of all, saue a labour and without vilifying (yet censuring) those notes of the Ro­man Synagogue, or magnifying of our own Church, or med­ling with moe of the Fathers notes, content my selfe with one, whereby as my owne vnderstanding is conuinced, and my conscience satisfied; so would I offer it to all Romane Catholiques, for their sufficient euiction; to all Christian Catholiques for their abundant satisfaction; that is, The true, and oldest Antiquitie. For this is certaine and vnfallible, it doth agree, omni, soli, & semper, vnto the Church: It is proper to all true Churches onely, and euer vnto the true Church. It is not an accident separable, that may be present or absent without the destruction of the subiect: but it is an essentiall propertie, yea very naturall and reall, which can be no more separated from the Church, then the soule can from the bo­dy, without the dissolution and death thereof. And there­fore these propositions, That is the true Church, or that is the [Page 56] true religion, quae est antiquissima, which is the oldest, is as true as to say, Homo est animal risibile, A man onely is capable of laughter.

Vbi supra. disp. 4.4 This Cardinall Bellarmine hath set vp for a second prop of his tottering & declining Synagogue; but both foolishly and falsly. Foolishly, because he hath inuerted the order of nature and ciuilitie: For in nature the Church was, before it was Catholike or common; it had a being, before it was vniuersall, which being was in the first man, before it was qualified by that title, or had a Catholike existence: and it is ciuility to set the first begotten in the first place. Therefore Antiquitie should haue bene the first, as it is principall, and (I say) the onelie necessarie note of the true Church and re­ligion. So Salmeron placeth it for his first, and commends it for the chiefest note of the Church, as it well deserueth. Yet Socolouius not so ciuill or so propicious, maketh it the four­teenth of his twentie notes, & that not without great com­mendation, which I could right well approue. Quartumdeci­mum sit ciuitatis Dei insigne, Ecclesiam catholicam [...] sem­per, Vt supra. hoc autem est, antiquitatem & vetustatem sequi, vt id maximè laudet quod vetustissimum & antiquissimum, id peculiaritèr sequa­tur, quod cum maiorum instituto ac doctrinâ coniunctum est; recipi­at nihil nisi illud [...] simul; vt post Mag. Ba­silium Damascenus loquitur, dicatur: vt contrà haereticorū fuit sem­per [...], hoc autem est, nouitati in omnibus adhaerere. ‘The foureteenth badge of that citie of God is, it must be euer An­cient, that is, it must follow Antiquitie, and old age; that it please most which is oldest, and most ancient: that it follow that which is ioyned with our ancestors institution and doc­trine, that it receiue nothing except it be both euangelically and fatherly deliuered: as after great Basil speaketh Dama­scen. As contrariwise the heretickes do euer looke yongly, that is, in all things they cleaue vnto noueltie.’ All this is ve­rie true, I would he and his would duly obserue it. Howbe­it it this matters not, set it where you will, it will beare out it selfe with sufficient authoritie.

5 Howbeit let vs looke to that which is worse. Cardinall [Page 57] Bellarmine and all his brethren, yea and his Romane Father too, haue falsly and surreptitiously vsurped this title, which belongeth to others, not at all vnto them: Antiquitie denieth them her support.

For the Romanists vse two paralogismes or sophistications, or in plaine English, falshoods & cosening tricks in their dispu­tation of Antiquitie; whereby simple wits are circumuented, contentious humors tickled, & the truth of God quite outfa­ced. The one is, they call that Antiquitie which is not: the o­ther, they challenge Antiquitie for their owne, which they haue not; and so assume all as granted which is most in que­stion. For when we seeke for Antiquitie (as before is pre­monished) we must not insist vpon the positiue, This is old, therfore true; for so an hundred heresies may claime the pri­uiledge of many yeares, and yet neuer the better: No more in the comparatiue, This is elder, therefore truer: for so ma­ [...]y errors were crept into the Church of God, before some truths were plainly and distinctly reuealed. But, this is oldest, therefore truest; this holdeth water and leaketh not, this wil [...]bide the touchstone without changing colour: this it that [...]olden head, or that foundation whereon nothing can be [...]uilt, but gold, precious stones, or siluer at the worst,1. Cor. 3.12. that will abide the fiery triall: hay, straw, stubble, cannot en­dure the flame of Gods Spirit which appeared in fierie [...]ongues, to stay by it, or continue in it,Act. 2.3. but is consumed of it.

6 Cardinall Bellarmine seemeth to lay this foundation for his Romane head & popish Synagogue:De notis Ec­clesiae, cap. 5. Sine dubio vera Eccle­sia antiquior est quàm falsa, quemadmodùm Deus antèfuit quàm fuit diabolus. It is without all doubt, that the true Church is before the false, as there was a God, before there was a diuel.

A wise conceipt, whereby he sheweth himselfe onely to be no Manichaean hereticke, that conceipted duo principia, bonum [Page 58] & malum, two beginnings, good and euill; giuing them e­quall time, without antecedence or consequence, but what is this to our purpose? as if the question were betweene God and the diuell, or the Church of celestiall Angels, and the dungeon of infernall spirits, or not rather and indeed of the Church of men among themselues in the visible state there­of. His rule must be this, Quo antiquius eo melius, By how much the elder, by so much the better. But this rule is like many rules in Law,Decius de reg. iuris. which will admit moe exceptions and li­mitations, then it containeth words; or it must be fortified with caeteris paribus, or in eodem genere, due paritie and in the same kind, or els it will neuer hold.

7 For though God were before the diuell, yet was the di­uell before men; though Adam was before Caine, yet was Caine not onelie before Abel, whom he murthered, but also before Seth, that continued the righteous seede, and from whom the true Church was propagated in the flesh, vntil the coming of the Messias.

Was not Nahor Abrahams ancient? yet was he an idola­ter, Abraham the Father of the faithful. Was not Ismael elder then Isaac? yet was Ismael base and sonne of a bond wo­man, Isaac of the free woman, and heire of the promise. Was not Esau Iacobs eldest brother? yet God would haue the el­der serue the yonger. Iebuse was before Ierusalem, and Ieru­salem had degenerated to a cage of vncleane birds, and the Temple was made a den of theeues before our Sauiour taught in it, or preached the Gospell. And therefore Cardi­nal Bellarmines bare Antiquity though he fetch it from the di­uell that old dragon, hath not that vigor & force to stand in the gap against any falshood, which is rather fauoured and fostered, then confuted and condemned by his Antiquitie.

8 We must go (as is said) ad Antiquum dierum, to the anci­ent of dayes, from that Alpha that is Omega, which was first, and shall be last; euen from the Father, his Law and Pro­phets in the old Testament, to the Sonne, and his Apostles in the new Testament, to that holy Spirit of them both; which both inspired the truth that was euer, and doth pre­serue [Page 59] and keepe it in the true Church of God for euer. There­fore we must not be deceiued by appearance: for Quaedam videntur & non sunt, Some things appeare to be, that are not; there is great ods betweene bonum apparens & bonum verum: a seeming good and a true and vndoubted good. All is not gold that glistereth: for although the good seed be sowne by the husbandman before the cockle by the enuious, yet the weed often ouertoppeth the corne, and seemeth by stature and growth the ancienter, though it be yonger in time, and worse in proofe. So hath experience the mistris of fooles, if you will, (though they be wise that take heed by her war­ning) and time the mother of truth, made it manifest, in Christian Churches.

9 In Ierusalem was the seed of the Gospell sowne by the Sonne of man, who was the Sonne of God:Luke 3.38. and the Apostles by his charge when they had receiued the promise of the Fa­ther (which promise was the holy Ghost) were to testifie of him in Ierusalem, after in all Iurie and Galilee, and then vnto the ends of the world. Then was Rome a yonger sister, nay yet vnadopted into Christs family at all. Ephesus in Asia, Co­rinth in Greece, with many other Cities in both, yea whole [...]ountries and nations receiued the faith before Rome, as Pon­tus, Galatia, Cappadocia, Asia, Bithynia, or at the lest with them:1. Pet. 1.1. yea when she persecuted the truth and her litle flocke vnto bonds, imprisonment and cruell death:Acts 2.9. and therefore were they her ancients in time, and for the time, her betters in grace.

10 Will you say that those Churches had their candle­stickes remoued to Rome? That they lost their birthright and she got it? That Peter in probabilitie, Paul in certaintie prea­ched there, established there the faith, & both sealed it with their blood:Rom. 1.8. in so much that their faith was made famous throughout all the world? And what of all this? If we can proue Rome and her children to be pares culpâ, in the same fault with them, will it not be as easie to proue that they may be pares [...]oena, vnder the same iudgement and punishment with them [...]lso? If God hath done this to Ierusalem and her idols,Esa. 10.10. why [Page 60] not to Rome and her images? And is not this a righteous thing with God, that they which with-held the truth of God in vnrighteousnesse,Rom. 1.18. should commit sinne with greedinesse? and that they which will forsake the truth,2. Thess. 2.11. should beleeue lies? and being led by hypocrisie should be mis-led by the spirit of error, deceiuing and being deceiued? Let not Rome therefore boast what she hath bene, let vs rather consider what she is.

They that will be Abrahams children must haue Abra­hams faith, or else they shall neuer enioy Abrahams pro­mises.

11 Blessed was Iosia, the good grand-child and sonne of wicked Manasses and Amon; and cursed might they be who descended from the loynes of gracious Hezekiah: many good fathers haue had wicked sonnes, and many good sonnes haue had as wicked fathers. Many haue sowne in the spirit, and reaped in the flesh:Gal. 3.3. begun well, ended ill: bene Apostles, become Apostates: created and ascended Angels, degenera­ted and descended diuels. We haue seene, saith Saint Au­gustine, Aug. [...] Men walke in the midst of fire like starres, that haue falne to the ground and become dong of the earth: we haue seene others as dust among the stones, and yet aduanced to the firmament as starres. Psal. 118.23. This is the Lords doing, and it is maruellous in our eyes; God setteth vp one and casteth downe another. Those Cities, those people, those nations, those kingdomes, Mo­narchies, Churches haue risen and fallen, haue enioyed their prime, and felt their periods. And yet God hath euer preser­ued a sanctified seed vnto himselfe, neither tying his mercies to persons or places, but in euery nation he that feareth God, [Page 61] and worketh righteousnes, shall be accepted of him.Acts 10.35. Hieron. Non sunt filij Sanctorum qui tenent loca Sanctorum, sed qui sequuntur opera eorum, ‘They are not the sonnes of Saints that succeed them in their places, but that follow them in their workes.’ Where­fore although this note of Antiquitie be a true marke, and a certaine, of the Church, yet it is no euidence at all for the Synagogue of Rome, which is neither the oldest Church her selfe; neither hath kept the old faith, which was first planted by the Apostle Saint Paul, and Peter, if you wil; nei­ [...]her hath any interest from the vndoubted monuments of [...]he true Church. In which case if we will seriously seeke, and [...]arefully trie which is the true Church, which is the true re­ [...]igion, it must not be by a generall challenge, without par­ticular euidence; but by a diligent search and suruey of all [...]he ancient monuments of the Church, in each particular doctrine and controuersie that haue risen since the first foun­ders and foundation thereof.

12 An intruder may enter by force, may creep in by fraud, may hold by violence, may presume vpon a potēt party, may [...]oast of an ancienr title, and may defend himselfe for a time, [...] forged cauillation; but all this cannot proue bonae fidei pos­ [...]ssorem, a true and vndoubted heire, a rightfull and lawfull [...]ossessor. How shall this title be tried? what euidence shall [...]eare it? The oldest, say we, and the Romanists pretend the [...]me. Let them stand to it, we aske no other triall; but the [...]reatest, the farthest, the oldest Antiquity. Herein we wil rest, [...]nd by this we will be tried, not onely for the whole in com­ [...]on, but for euery inclosure or peece of ground, wherein we [...]laime the right of inheritance.

13 We will grant that which our aduersaries so much [...]esire, and hold for their greatest aduantage. They recei­ [...]ed interest and inuestiture into the Church with all the li­ [...]erties, priuiledges and immunities thereunto belonging. They did shine as a starre in the firmament and midst of hea­ [...]en.Reu. 14.6. They had the euerlasting Gospell preached by such An­ [...]els and messengers as God sent vnto them. All this is libe­ [...]ally granted: but we iustly lay to their charge, that they haue [Page 62] broken the conditions of their old Charters; they haue for­feited their interest; they denie their seruices, they will haue what they list, and do what they please against the Lords wil and pleasure: and yet claime their estate to be as certaine as in their first enfranchisment. This againe they denie: This againe and againe we affirme. By what or whom shall we be tried? With one consent al our party is agreed to stand to no other trial, but this one, the oldest Charter, the ancien­test euidence, which our aduersaries boast was in their own keeping. If this they refuse or alter, they pretend Antiquitie in shew, but deny it in very truth. They raile vpon vs as if we denied all Antiquitie, and we protest before God and all the world, that we will be tried by none other. By this we find the Church, by this we offer and vndertake to defend the re­ligion we professe, or else to yeeld our possession, and giue them the day.

14. Put this case in a ciuil action. There are lands left in common to Tenants by one Lord Paramount, to be holden of him to them and their heires in Capite: but as it often fa­reth, communia quae sunt negliguntur, things in common are worst husbanded, this Land lies waste, some is abandoned, some by others neglected, by little and little it growes to a wildernesse; that which was faire and fruitfull is barren and ouergrowne with bushes and bryers, vnwholsome weeds, and rotten trees. The greatest free-holders grow carelesse of this decay; the multitudes are carried with the sway and corruptions of the time, and do as others do, are content with the homely, perhaps vnwholsome food which the vnma­nured earth bringeth forth of it owne accord. At length in succeeding ages, some few, either by learning the husbandry of other countries, or by their triall of conclusions, and their owne experience, find meanes to bring this Land into tilth, would roote out or cut downe what is vnwholsome, or vn­handsome, and by labour and industrie finde that it would produce excellent fruite, if it were well husbanded. Yea some good husbands increase in wealth, reioyce in their la­bours, and desire to make all their neighbours partakers of [Page 63] their skill and knowledge. This perceiued by the idle, that take more pleasure in their lazie ease, then in diligent labour, seeke to disturbe those industrious men of their inheritance, exclaime against their deuices and manner of husbandrie, of­fer violence to their persons, wold deuest them of their right, as innouators and brochers of new inuentions. It cometh to suite of Law, how will these pretenders be tried? By the [...]ustomes and manners of our fathers and grandfathers who haue liued a few ages before, saith the one partie. Nay, but by [...]ur oldest euidences which we receiued at the first from our [...]pitall Lord, which your selues haue kept (as you pretend,) [...]uers hundred of yeares, saith the other partie. The slow­ [...]acks and lazie bones will none of this, whatsoeuer they [...]retend: these writings, say they, are but parchment and inke, [...]ey are but dead letters, crooked rules, dumb iudges, we wil [...]ot stand to these, except you will let vs interpret them as [...]e list, blot out, rase, enterline, put in what we wil our selues; [...]e plead possession, be it good or ill, right or wrong, we wil [...]old that we haue, and be tried by none but our selues and [...]ur friends.

15 This is a long circumstance, you will say, and a tedi­ [...]s parable. But it is the very case in question, a Nathans vn­ [...]erstanding will easily apply it, and say to the Romane Ca­ [...]oliques, You are the men. O that they had but a Dauids [...]art to confesse it, and crie Miserere mei Deus, Haue mercie [...]on me O God, and renew a right spirit within me.

16 Our Lord Iesus Christ, Lord Paramount of his Church, [...]th bestowed a goodly inheritance vpon his Apostles and [...]sciples, & to their successors & inheritours of the same pre­ [...]ous faith; hath deliuered writings containing his whole wil [...] pleasure: what seruices are due, what rents to be payd, how [...]e Land should be vsed, that when this great Lord should [...]me, he might find all as himselfe appointed. This Land, [...]is Church, this Gospel of the Son of God, is by some aban­ [...]oned, by some trampled vnder foote, as an vnholy thing,Heb. 10.29. Mat. 7.6. [...]en as swine do pearles, or dogs holy things. Time by neg­ [...]ct, ignorance, sloth, carelesnesse of some, wilfulnesse and [Page 46] desperate madnes of others, maketh this Church a cage of vn­cleane birds, Ierem. 7.11. a denne of errant theeues. Briers & thorns the earths curse, are suffered to grow in it; errors and heresies in faith, corruption and dissolutenes of maners are furthered and fo­stered therein; true faith and honest life are exiled and bani­shed therefrom. Long peace bringeth ease, ease pleasure, pleasure contentment, contentment neglect, neglect secu­rity, securitie a very Lethargie, or rather a Catalepsie, which is stupor vigilans, a sleep of forgetfulnesse, or a waking stupidity, vpon the heads, senses, and hearts of men, that though they see, yet they perceiue not.

17 This was not so generall, but some were either vtterly free, or at least not so desperatly possest with these incurable diseases, but groaned vnder a burden, and were grieued to see so great disorder, but were not of power to helpe it. At length some better aduised, either finding the truth abroad in other Churches among some few, brought it home to this Church which it had forsaken, and made it more publique: or by reading of the oldest euidences, which were the Scrip­tures and word of God, they sought to reduce all vnto the first beauty & integrity. The Priests and Leaders make head, they cry out against innouations, though it be for the better; they will confesse no faults, though their owne hearts con­uince and condemne them: all is heresie, or schisme, or error at the least, that sauoureth not their fancies, or answereth not their credits, or at least profits. And therefore they per­secute with fire and sword, massacre men, ouerthrow fami­lies, depopulate Cities, ruine nations, confound, shall I say, heauen and earth, or rather earth and hell together, to pre­serue their some few yeares continued superstitions & idola­tries, for which they vniustly prescribe. They are offered the old writings, the very Testamēt which their Lord left sealed with his owne most precious blood, which issued from his crucified blessed body, safely reserued in the Register of the sacred Scriptures; the very first, and therefore the very best muniments betweene the Lord Iesus and his Church; by these the title of truth shall be tried, or the suite ceassed. This [Page 65] by no meanes will be accepted.Infra cap. 6. The Scriptures are infinitely disgraced, with obscuritie, with insufficiencie, with defect of authority, and what not? At a word, this best, this onely, the most true and al-sufficient euidence will not be admitted.

18 Now let any indifferent man iudge, yea and for me determine, whether is the likelier to haue the better cause? especially if we duely consider that the Romanists in shew stand all for Antiquitie, and fill their followers eares with no­thing more then with clamorous outcries, that we refuse all Antiquitie, that our religion is meere noueltie, rather sud­denly start vp, then iudiciously proposed; disclosed, laid open within these hundred yeares. Whereas in truth we are very well contented to be tried, yea iustified or condemned by this oldest, most vndoubted, most impartiall Antiquitie, not onely as a iudge among many, but as the only both witnes & iudge in all our differences.Supra cap. 3. Let them but stand to this Anti­quitie, we desire no more.

19 Otherwise if they bring fathers for grand-fathers, grand-fathers for great grandfathers; Lamech that descended from cursed Cain, for Adam the father of all, we cannot en­dure it, we cannot heare it, for so we may easily be deceiued. Religion and truth (as we may say) gaue the slip to Cain and his posteritie, and descended by the posteritie of Seth, Gen. 4.19. a yonger brother, but a better man.

20 Symon Magus was nearer the Apostles in time and place, then many Saints of God that kept the faith,Act. 8 13. and gaue their liues for the testimony of Gods truth. If therefore we rest by the way, and not ascend vnto the very top of the hill, we may as well stay vpon Cain the elder as Seth the yonger, vpon Symon Magus, as vpon Iustin Martyr, or Ireneus, or a­ny other that followed the Apostles age. The Law that God gaue to Adam in Paradise, They shall not be two, but one flesh, Gen. 2.24. Mat. 19.5. was good, and by our blessed Sauiour applied for a rule of refor­mation in a matter of great consequence But what Cain, or Seth taught, what is that to vs? Let it be to vs sufficient, that we haue Adam in Paradise before he had sinned, nay God in heauen that neuer sinned, as our first founder; his certaine [Page 66] Law, his vndoubted Prophets, Christ our Sauiour himselfe, and his Apostles and Euangelists inspired by the holy Ghost, for the authors, builders, finishers, and Preachers of our faith.

21 If we passe by all intermediate Antiquitie, be it as an­cient as Simon Magus, as old as Cain, yet is not that the Anti­quitie which we grant to haue bene, and define to be, the cer­taine and true marke of the Church, & euidence of the truth. But let vs rest vpon this, and so conclude vpon all hands, that this Antiquitie (and none other) is the true and certaine note of the true Christian Catholique Church and Religion, without excepti­on or limitation.

Supra cap. 3.22 What this Antiquitie is, hath bene before deliuered, viz. that is the first truth which was deliuered to Adam, or the Patriarchall Prophets; was their Rule of faith; the Law which was first giuen to Moses, continued, and bound vntill the comming of Christ. The Gospels, Epistles, and other books which were first written by the Euangelists and Apo­stles, stand still vnto all Catholique Christians, as the onely certaine doctrine, by which we must be instructed in faith and informed in manners, while we liue, and whereby we must be iudged and saued in the last day. For this Antiquitie the Ancientest Fathers pleaded in their generations; vnto this with them we submit our selues, and our whole religion, and euery Article thereof at this day.

23 It is a most melodious harmony, in the eare of euerie one that hath it open vnto truth, to heare all the Fathers that may be reputed Fathers indeed, as worthy of that reuerend name, how they all consent, and giue this glory to the do­ctrine of Scriptures, to be the onely and most certaine Anti­quitie whereon to build faith, and to establish the foundation of the Church. Of whom diuers are before alledged; yet to make vp the melody with the more pleasing concord, be­tweene those Ancients and our present Church and profes­sors of the same truth, heare how they answer each other, as Saint Augustine and Saint Ambrose in their Te Deum lau­damus.

[Page 67]24 Chrysostome with his golden mouth,Chrysost. hō. 3 de incompre­hensibili Dei naturâ aduer­sus Anomaeos. when any thing is offred him that hath not the authoritie of this Antiquitie, sin­geth thus: Hanc arborem non Paulus plantauit, non Apollos riga­uit, non Deus auxit. Sed plantauit rationum intempestiua scruta­tio, rigauit superbia stolida, auxit ambitiosa cupiditas. ‘This tree Paul neuer planted, Apollos neuer watered, God neuer increased: but the vntimely search of reason planted it, foolish pride watered it, and ambitious lust gaue it increase.’ What remaineth, but that such a plant should be plucked vp by the roots? not onely blowne downe by the breath of Gods Spirit, but burnt vp too, with the fire and brightnesse of Christs appearing? And he giueth the reason a little before of the heretiques errour, to be the ignorance of this doctrine of Antiquitie: as our Saui­our did of the Sadduces. Mat. 22.29. Ibid. Sic animus Anomaeorum cultu Scrip­turae sacrae priuatus, & carens doctrinae sanctae & Christianae munere sponte & suopte motu ferocem istam & horrendam prompsit haere­sim: Thus the minde of the Anomaeans depriued of the furniture of holy Scriptures, and wanting the gift of holy and Christian doctrine, of his owne accord and proper motion, brought forth this cruell and horrible haeresie. The same we may iustly say of the Romanists, and the most part of their articles. Did Saint Paul plant it? Did Apollos water it? did God send the increase? Their souls are depriued of the light of holy Scripture, therfore they run into all excesse of error. Heare how sweetly we answer in the same tune.

25 What I reade in the word of God, that I beleeue: D. Bilson Bi­shop of Win­chester, of Redemption pag. 41. Contra Foelic what I do not reade, that I do not beleeue. The very same thing in a diuers phrase of speech. Againe, Saint Augustine authoritate Scrip­turarum contentus simplicitati dedere potius studeo, quàm tumori; Contented with the authoritie of the Scriptures, I study rather to submit my self to simplicitie, then to pride. And doth not that gra­cious professor D. Whitaker sing the same song, Quae non repe­riuntur in Scripturis nō refert quā diù in Ecclesiis durauerint. De notis Ec­cles. c. 3. p. 247 Nam quicquid est Scripturae doctrina posterius, etsi statim ab Apostolorū temporibus doceri coeptum est, tamen nouum esse affirmamus, & contra quicquid Scripturae docent, illud antiquissimum esse dicimus. ‘Whatsoeuer is not found in the Scriptures, it mattereth not how [Page 68] long it hath continued in the Church: for what is later then the do­ctrine of the Scriptures, although it began presently vpon the A­postles times, yet we auouch it to be new: & on the other side, what is taught in the Scriptures, that we hold to be most ancient.’ Le [...] a Bishop of Rome, and one of the learnedst of that ranke, as­keth these questions in this very case:Epistola. 81. Hoccine à Prophetis; hoc ab Euangelistis; hoc ab Apostolis didicisti? Learned you this of the Prophets, of the Euangelists, of the Apostles? as who should say, If these be not your founders, you not onely stumble but founder, and shall neuer attaine vnto the truth. Learned, yea thrice learned Doctor Rainolds, hath the true descant to this faire plain-song, in other words, but to the same sence,D. Rainolds. Thes. 1. p. 64. Consequens est quidcunque Christianum vllum scire deceat ad vitam aeternā obtinendam, id totum ex vberrimis Scrip­turarum fontibus hauriendum tradi: This followeth (out of certaine forelayed premises) whatsoeuer it becometh any Christian man to know, for the obtaining of eternal life, al that is deliuered to be drawn out of the plentifull fountaines of the Scriptures. But perhaps our Aduersaries wil hearkē better to their Saint Thomas Aquinas, who tuneth the very same note. Quicquid ille, i. Christus de su­is factis & dictis nos legere voluit, hoc scribendum illis tanquam suis manibus imperauit. Whatsoeuer (Christ) would haue vs reade of his workes or words, that he commanded to (his Disciples) as it were his owne hands. Do not all these make one pleasant con­cent & harmony, following to an haire that gracious coun­sell of the blessed Apostle Saint Paul? Philip. 2.2. Fulfill my ioy that you be like minded, hauing the same loue, being of one accord, and one iudgement, 1. Cor. 3. For no man can lay any other foundation then this, which is Christ, as he is reuealed in the Scriptures. And who­soeuer preacheth any other doctrine,Gal. 1.8. be he an Angell of God he is accursed. This Antiquitie of faith and truth, is that Rocke of which our Sauiour speaketh:Mat. 7.24. Whosoeuer heareth these my words and doth the same, I will liken him to a wise man that built his house vpon a Rocke. He hath a good foundation and a good building, the ground-worke is Christs word, the building is the doing of the same. We neede seeke no further to be saued.

[Page 69]26 Such as the man is, such is his strength, & such as the strēgth,Iudic. 8.21. such is the man. Faith that is grounded vpon this foun­dation, declareth the man in whom it is, to be in the certaine and vndoubted way of saluation. A man that is established on this Rocke,Mat. 16.18. is sure that the gates of hell shall neuer preuaile against it or him.

27 This hath bene euer the strength of the Church, and the very foundation of all the Religion of the true God. It was Moses credit that he brought a Law vnto the people,Exod. 20. written with the finger of God: that he made the Taberna­cle according to the patterne that was shewed him in the mount: that he did all things as the Lord commanded him. In the day of distresse Fugiendum ad montes, saith Saint Hierom, In Nahum. ca. 3. we must fly to the hils. Ad montes Scripturarum, Mosen, &c. To the hils of the Scriptures, Moses, &c. This was then a sure foundation to prouoke to the Scriptures, for the triall of doctrine. When Religion decayed was to be reformed or restored by the good Kings of Iuda, Iehosaphat sent Priests and Leuites, haben­tes librum legis Domini, hauing the booke of the law of the Lord. Hezekiah operatus est rectum & verum coram Domino iuxta le­gem: He did that which was right and true before Lord; according to the Law. Iosiah, when Helchiah had found and brought him the Law, first caused it to be read vnto the people, then made a couenant with God,2. Chr. 31.21.35. then tooke an oath of his sub­iects, Vt facerent quae scripta sunt in volumine illo quod legerat, That they should do those things which were written in that booke which was read. This was the rule whereby these holy Kings, so much commended by the Spirit of God, reedified the ru­ines of Gods Church, by their elders defaced.

28 For although the Apostle call the Church the Pillar and ground of truth; yet it is but as a nurse, not a mother;1. Tim. 3.15. as a pillar to support it, as a ground to set it in, not as the founda­tion to build it on, much lesse as a mistris to ouer-rule it. The hils are good foundations to build vpon, not onely for beau­tie to the shew, but for strength against flouds & inundatiōs. Yet the hils haue their foundations,Psal. 18.7. God touched the foundati­ons of the hils. So the Church is a good foundation, yet she [Page 70] hath her foundation also. A pillar supporteth a house, but yet the house is better then the pillar; it furthereth the wel-being, it maketh not the being of truth. A pillar also is as well for memorie, shew, or inscription, as for strength, de­fence,Plutarch. in Lucullo. & supportation; as in Ilium the apparition of Minerua in a sweate was written vpon a pillar for perpetuall memorie. As those pillars erected and ingrauen with the learning of those times before the flood, left and seene afterward by the posteritie. Herculus set vp pillars with Nihil vltrà. Absalom reared vp a pillar for his memorie. 2. Sam. 18.17. These pillars were not bet­ter then their inscriptions, or those whose monuments they were. So is the Church a pillar whereon the holy Scriptures are as it were ingrauen; as a pillar it preserueth them, and it sheweth them to all the world; yet is it not better then they, nor to be preferred before them. So is the Church the ground of truth also, the ground not onely to set it on, but also to sow it in, that it may bring forth fruite; not to ouerwhelme it, and stifle it, that it can bring forth no fruite. The field is the Church, the seed is the word: of this seed that is thus sowen, some falleth vpon good ground, some vpon bad; but all the seed is commended and committed to the ground, and so may be truly called, The ground of truth, that is, the ground for truth to be sowen in. For in the Church or by the Church, is the truth sowne and reaped, and by none or no where else. Thus is it The pillar and ground of truth.

Psal. 87.1. Esay 2.2.28 She is likened to mount Sion, and is built in montibus, on the hils. A mountaine prepared on the top of the mountaines. These mountains Saint Hierome calleth Montes Scripturarum, the mountaines of Scriptures on which the Church is built. Isaiah the Prophet speaketh of a foundation of foundations. Esay. 28.16. Fun­dauit fundamentum fundatū, or as Tremellius, Fundationem fun­datissimam, the deepest and profoundest foundation, and therefore the soundest and most certaine of all others. This is our Oldest, first, and chiefest Antiquitie, which we aske and will stand vnto without all exception. Behold how directly the Apostle followeth the Prophet,Eph. 2.19. Citizens of the Saints, and of the houshold of God, are built vpon the foundations of the Apostles [Page 71] and Prophets, Iesus Christ himselfe being the chiefe corner stone. In whom all the building coupled together groweth vnto an holy temple in the Lord. In whom ye are also built together, to be the habitation of God by the Spirit. Where it is euident that the Church is built vpon the Apostles and Prophets, that is, their writings; they vpon Iesus Christ, which is his doctrine: for he is onely that fundatio fundatissima, that profoundest foun­dation, whereon the Church is built, supported by the A­postles and Prophets as pillars, who are immediaty foun­ded vpon Christ himselfe.

30 Cardinall Bellarmine conuinced in his conscience by this place of Saint Paul, is not onely driuen to confesse, but promiseth to defend against all gainstanders, that,C. Bellarm. de verbo Dei lib. 3. cap. 10. Verbum Dei ministratum per Apostolos & Prophetas esse primum funda­mentum nostrae fidei: That the word of God ministred by the A­postles and Prophets, is the first (and therefore the chiefest) foun­dation of our faith. And therefore we beleeue whatsoeuer we do beleeue, because God hath reuealed it by his Apostles & Prophets. But we adde, That beside this first foundation, there is required a second foundation, that is, The testimony of the Church. We will grant this also as well as you; Giue the word of God, deli­uered by the Apostles and Prophets, its due and deserued preheminence and soueraignty in determining articles and questions of faith, and we will admit willingly the Churches testimonie both for the Scriptures, and of them, and will re­ceiue whatsoeuer she commendeth vnto vs, if it be grounded vpon the first foundation. And this Church we say is ours, and not yours, euen by the witnesse of that first foundation, which can neuer be ouerthrowne.

31 If we haue not this Church, shew it vs elsewhere, and we will come to it; If ours be it, why are you so slacke to come to vs? You call your Church the Catholique Romane Church; we submit not our selues vnto it, neither dare we. But put Apostolique for Romane, and proue your selues of that Church, we come vnto you, embrace you, loue and reuerence you, and will desire to liue and die with you.

[Page 72]32 The summe of all is this: giue vs Antiquitie of doctrine, and veritie, we aske no more, neither do we acknowledge any other Antiquitie, but onely this, for the triall of all con­trouersies, and assoyling all doubts. For it is both first in time, and chiefest in preheminence. So will I confesse it, not onely to be a note of the Church, and religion to rest in, and rely vpon,D. Whittak. de notis Ec­clesiae. ca 3. pag. 251. but also the onely note thereof, without all exception or limitation, as hath bene said. Dispossesse vs of this one foundation, we yeeld in all you lay to our charge. If you cannot, giue vs leaue to hold our title, vntill you euict vs, and we will possesse our soules in patience, and expect that Ancient of dayes, who will come and will not tarrie, and giue end to all our controuersies.

33 Though this veritie hath bene sufficiently proued, by that which hath bene said, yet our aduersaries confession in this case, may yeeld much satisfaction to such as ouer deepe­ly dote vpon their owne writers. ‘Panormitane their great Canonist saith, Ʋbicun{que} sunt boni Christiani, ibi est Romana Ec­clesia: Wheresoeuer good Christians be, there is the Church of Rome, he meaneth certainly the true Church.’ ‘And further, that Apud vnum solum fidelem, licet foeminam, possit consistere rec­ta fides: with one onely beleeuer though a woman, true faith may be resident.’ He maketh the profession of true faith, (which cometh by hearing of the word within the Church) to be the true note of the Church, though but in one. Which he exemplifieth in the blessed Virgine Marie, during the time of Christs death and his manifest resurrection. And a­gaine, that the Church is cleared, not only to be, but to haue wel-being,An old En­glish booke translated (as it seemeth) out of Bona­uenture de vitâ Christi, with some ad­ditions, part. 1. die Lunae, c. 3. ante finem Si remanet vera fides in vno solo, If true faith remaine onely in one. True faith is still the note. Whom another wri­ter of theirs foloweth & saith, that Christ from the time of his death to his resurrection dwelled only in the blessed Virgin, by true beleefe, that she had, and all the Apostles were depar­ted from him by misbeleefe; & concludeth, that in that time, it might be especially said to her, Our Lord is with thee, that is, by true faith and beleefe. True beleefe possesseth Christ, misbeleefe eiecteth Christ, True faith and beleefe ioy­neth [Page 73] the members to the head, and each member to ano­ther.

34 And yet another, Semper manent aliqui, Fortalitium fidei lib. 5. in quibus ser­uatur veritas fidei, & iustificatio bonae conscicntiae: ‘Some euer re­maine in whom is reserued the truth of faith, and testimony of a good conscience. And Ioannes de Turrecremata a famous schooleman, and a great Cardinall alledgeth two Fathers,Summa de Ecclesia lib. 3. cap. 3. to this purpose with good assent thereunto. Ecclesia non in parie­tibus consistit, sed in dogmatum veritate, vbi verafides est, ibi est Ecclesia. The Church standeth not in walls, but in the truth of doctrine, where true faith is, there is the Church. So Hierome.’ And Chrysostome very neere in the same words, altogether in the same sence: Ʋbi fides ibi Eeclesia, ibi sacerdos, ibi baptismus, ibi Christianus; vbi non est, ibi Ecclesia non est. ‘Where faith is, there is the Church, there a priest, there baptisme, there a Christian; whereas faith is not, there is not the true Church.’

35 But what shall I stand on these, or the ancient Fathers, who all concurre in the same opinion?Mat. 18.20. Iohn 10.3.16.13.35. Iohn 14.23. Where two or three are gathered together in my name, I will be in the midst of them, My sheepe heare my voice. Hereby shall ye be knowne to be [...]y disciples if you loue one another, if ye keepe my word. These words of our Sauiour make this position stronger then any Father. But perhaps the Romane Catholique will beleeue a Iesuite better then Iesus.

36 Bellarmine himselfe, the last and worst of the Romane crew, and a Cardinall too, that knoweth the mind of the head and body of that Synagogue, confesseth as much, and that by way of conclusion out of Ioannes Driedo, Ex quo sequitur, quod si sola vna prouincia retineret veram fidem, adhuc verè & propriè diceretur Ecclesia catholica, dummodò clarè ostenderetur eam esse veram, & eandem cum illa, quae fuit aliquo tempore, vel diuersis in toto mundo, &c. ‘Whereof it followeth, that if onely one pro­uince should hold the true faith, it should be still verily and properly called the Catholique Church, prouided that it be clearely shewed, that to be one & the same with that which hath bene sometime, or diuers times in the whole world.’ We subscribe to this, we will aske no more. Not onely one [Page 74] prouince, but all our Kings Maiesties dominions, with all those kingdomes or prouinces which professe the Gospell and reformed religion, haue the true faith, and therefore yet may be called, and that truly and properly the Catholique Church, with the Cardinals prouiso and all. For we vn­dertake and haue clearely proued to all the world, that the Apostolicall Church, for a good time, in diuers places of the world, and we may say, in the whole world, held that faith, truth, doctrine and religion, which at this day by the merci­full blessing of almightie God we maintaine, and which we are ready to iustifie with expence of our blood. This if we haue not done, or cannot do, we yeeld.

37 If our Romane aduersaries agree with vs thus farre, then my conclusion is demonstratiue, by our enemies owne witnesse: That the truth of doctrine and faith contained in the Scriptures, is the proper and certaine note of the Church, truly conuertible therewith, yea and with it onely. Where the true faith of Christ is professed, as it is reuealed in the holy Scriptures, there, yea that is the vndoubted true Church; where the true Church is, there the true faith is certainly and onely profes­sed: For ‘Extra Ecclesiam nulla fides, nulla salus, Out of the Churh there is no faith, no saluation.’ Vnto this punctually accordeth Lactantius an ancient and learned writer of the Church,Lactantius, Inst. diuin. lib. 4. cap. vlt. So­la Catholica Ecclesia est, quae verè Dei cultum retinet, hic autem est fons veritatis, hoc domicilium fidei, hoc templum Dei, quod si quis non intrauerit, vel à quo si quis exierit, à spe vitae & salutis ae­ternae alienus est. ‘That onely is the Catholique Church which retaineth the true worship of God, for here is the fountaine of truth, this is the houshold of faith, this is the Temple of God, into which if any man shall not enter, or out of which if any shall depart, he is a stranger from the hope of life and eternall saluation.’ All this is very true, and our very case, a­gainst the Church of Rome at this day. If we can proue we haue the true worship of God, as hath bene done abundant­ly, then haue we the Scriptures, which are the fountaine of truth; then are we Gods houshold, Gods temple, out of which we dare not depart to the Church of Rome, without dreadful [Page 75] danger of eternall condemnation. For this is the onely true, conuertible and essentiall marke of the Church and of true Religion. Take all the other markes in their full number, weight and measure, yet are they but accidents, which may induce vnto probabilitie, but can neuer conuince as by de­monstration: as Cardinall Bellarmine hath before confessed. For example take a view of all his notes, and they will all proue plaine notts, for not one of them without veritie con­sonant to the Scriptures, is worthy to be taken vp for a note of the Church, nor can more make the true definition there­of, then the painted proportion and lineaments of a man vpon a wall, may perswade vs to beleeue it a liuing crea­ture.

38 First it is to be obserued, that whatsoeuer the Fathers write of the Catholique Church, the Papists wrest to the Church of Rome onely, and whatsoeuer they apply to the Church and BB. of Rome then in their dayes they presume to attribute to them now: then which nothing can be more absurd. For neuer was that Church by all the Fathers dee­med the Catholique Church; neither do they de­serue that now, who are murtherers, which their ancestors deserued who were Martyrs, or at least, learned and good men.

39 But let vs more exactly consider the name Catholique, which is Bellarmines first note,Catholica. 1. or the signification of the name, which is, common or vniuersall. ‘Neither is it so ancient as the name Christian, except Pharisaei erant Catholici, Phari­sies were Catholiques, as Genebrad makes them: or as the di­uell whose peregrination or perambulation was the whole earth.’ Neither hath it authoritie of Scripture as this hath,Chronolog. lib. 2. Iob. 1.7. 1 Pet. 5.8. [...]hough it afterwards was iustlie receiued and admitted into the Creed. Wherein what should hinder but that Catholi­ca Ecclesia the Catholique Church, may be taken for the inui­sible Church, and Communio Sanctorum the Communion of Saints, for the visible? And therefore the Church was with­out it, and so may be, and yet haue the thing without which it cannot be. And as for the signification, Arianisme was [Page 76] once more common then orthodoxall faith. And Turcisme with the branches thereof at this day, is more vniuersall then the Romane Synagoue, or all that professe the Christian reli­gion. The Church of Sardis had a name to liue, and was dead, a name of life, and a state of death: a dreame of a feast, and rise an hungred: a badge of glorie, a liuerie of shame: a fame to be rich and ful, and wanting nothing, and in truth is poore naked,Reuel. 3. wreched, miserable, like the Church of Laodicea. And therefore take this name, or the signification there­of, there may be as Catholique an error as a truth, and there­fore the name of Catholique is nothing without truth.

40 But besides if you wil apply it to the Church of Rome, you abuse the word, yea and the nature of the word too. For it can no more be Catholique and Romane then it can be publique and priuate, common and proper, vniuersall & par­ticular, then which what can be more absurd? Not much vnlike a wife that would be fine at her feast, and hauing her best affection set most vpon one of her guests said, Neigh­bours, I drinke to all in speciall, and to you Mistris in generall. Was not this a wisedomely Gossip? Non ita pugnant interse Romanum & Catholicum nomen, Satyre. vt pro Hircaceruo, aut Chimera Romani-Catholici derideantur, conueniunt optimè. ‘The Romane and the Catholique name are not so opposite betwixt them­selues, as that the Romane Catholiques should be derided like a monster that is part a goat, and part a Hart, or some Chime­ra; they agree passing well. They agree like Ienkins and Ger­mans lips.’ It is a very Centaure, compounded of diuersities, if not contradictions. Howbeit we must not except against it, by whomsoeuer it be attributed, and howsoeuer applied. Yet what was Rome but a speciall Church, when Saint Paul wrote his Epistle, as Corinth, Galatia, Ephesus, and others then were? That was after Christ promised Peter, and Peter had possession, as our aduersaries pretend. But where was the Catholique Church when Rome was no Church, and [Page 77] then not written to more then all the beleeuers dispersed, to whom they were indeed written. This is meere dalliance, a bable for a foole, yet the Papists will not leaue it for the Tower of London.

41 Antiquitie without verity, is but vetustas erroris, Antiquitas. 2. the Antiquitie of error. The Turks haue florished and increa­sed a thousand yeares, or very neare as long as the Pope hath bene knowne by the name of vniuersall Bishop, and as long as the Romanists may well auouch their religion to be con­tinued in the world. The Gentils were before them, and infi­delitie is much ancienter then Christianitie. Seuer then An­tiquity from Scripture veritie, and it can be no true or certaine note of Christs Church & religion. Of this is, or shall be spo­ken more or lesse, almost in euery Chapter of this booke. For the present it is sufficient, that we professe for Antiquitie, and stand with it more precisely and truly then the Romanists do or possibly can do, howsoeuer they boast of that they haue forsaken, and therefore haue not.

42 Continuance the third note,Duratio diu­turna 3. whether you respect the experience of times past, or hope of time to come, it can be not so much as a probable note, much lesse a certaine. If you will confine it to time past, that is the same with Antiquitie, which is nothing without verity. If to the time to come, that [...]s onely knowne to God, vncertaine to vs, further then God hath promised and assured, that Babylon shall fall,Reuel. 17.16. and the whore that sitteth on the seuen hils, shal haue her period. If both, we contest and stand against them, both in our owne expe­rience for all ages past, and in our confident hope vnto the end of the world. For the time past we will say with that learned and religious Diuine,D. Whitakers. Nos nisi possumus probare nostram doctrinam semper fuisse in mundo Christiano, docuisse eam Chri­stum, docuisse Apostolos, & Ecclesiam etiam quae Apostolorum tem­ [...]ore fuit, eandem tenuisse; & Papistarum dogmata è contrà noua [...]sse, haereseos nec crimen, nec poenam deprecamur: ‘If we cannot proue our doctrine euer to haue bene in the Christian world, that Christ taught it, that the Apostles preached it, and that the Church which was in the Apostles time held it; and that [Page 78] the Papists positions, on the contrarie side, are new, we will neither refuse the name not punishment, due to heresie.’ For the time to come we haue this assurance, that though heauen and earth passe away, Mat. 5.18. yet shall not one iote of Gods word faile, till all be fulfilled. Their continuance without verity, is no note of the Church; if with truth, it belongeth to vs & not to them. For we haue and shall againe proue that they haue bene mis­led through hypocrisie, and haue erred from the truth, and beleeued lyes.

Amplitudo seu multitu­do 4. Exod. 23.2.43 Amplitude or multitude, is further from being a true note of the Church then any other. Follow not a multitude to do euill, is a diuine precept: a multitude then many draw vnto euill, therefore can it not make a certaine argument for good;Ioannes Fre­deri Lumnius in Thesauro Christiani ho­minis, de Christo & e­ius Eccl [...]sia. lib. 2. cap. 1. Neither agree in a controuersie to follow many a­gainst truth, which is Gods redoubled commandement. Aliquandò in solo Abel Ecclesia erat, & expugnatus est à malo & perdito Cain. Aliquandò in solo Enoch Ecclesia erat, & translatus est ab iniquis. Aliquandò in sola domo Noe Ecclesia erat: & pertu­lit omnes qui in diluuio perierunt, & sola arca natauit in fluctibus, & euasit in siccum. Aliquandò in solo Abraham, &c. ‘The Church was sometimes in Abel alone, and he was slaine by wicked and lost Cain. Sometimes the Church was in Enoch alone, and he was translated from the vngodly. Sometimes the Church was onely in the house of Noah, and God suffered all to perish in the floud, where onely the arke floated vpon the waters and escaped to drie land. Sometimes it was one­ly in Abraham &c.’ Saint Augustine hath a discourse not much vnlike this:Aug. in Psal. 118. con. 29. in fine. out of which, or in imitation whereof, this Lum­nius seemeth to haue written. If the Church were but in A­bel onely, (as here is said) where was the Church when Abel was slaine? well I wot there was not then a multitude, or afterward if it were only in Enoch and he translated, he could not leaue a multitude behind him; so of the rest named, though they were not so alone, but that they had some with them, yet were they farre from a multitude, and so continu­ed vntill Iacob and his familie went into the land of Egypt. And therefore if we set Noah & his house in the Arke against [Page 79] the drowned world: Lot against his fiue cities, the Israelites a­gainst Egypt, yea against the face of the whole earth:1. King. 22.6. Micha­iah against the foure hundred false Prophets, and Eliah with those secret 7000 that had neuer bowed their knees to Baal, 1. King. 18.20 a­gainst all Israel that cōmited shamefull idolatrie: nay Christ & his Apostles against not onely the proud Priests, the learned Scribes, & the seeming-holy Pharises, but against all the mul­titude of the Iewes, yea and the Gentiles also,Psal. 2.1. Act. 4.25. Luke 12.31. Mat. 22.14. who gathered themselues together against God and his Sonne Christ, whose flocke is a little flocke, and whereinto though many be cal­led, yet few be chosen; we shall find that the multitude was euer the worst, truth had the least partie. The aspect of an or­dinary map will easily confute this argument; where a man may see with this his eye, that Europe is not the twētieth part of the world, that are Turks and Infidels, and a great part of Europe subiect to the same infidelity. And it is proued before that not only two or three gathered together in Christs name haue the promise of his presence, as the head with his mem­bers, but that the Church may be in very few, yea in one, and that a woman. Therfore multitude without verity, is but like a great beast with many heads, it holdeth no proportion, nor forme to make a Church.

44 Succession is the fift, but this is worse,Successio E­piscoporum 5 as if the Cardi­nall were resolued to fall à malo in peius, from naught to worse. Is it probable? is it possible? Did God euer tie his mer­cies or promises to places, or a succession of persons, as though no sinne were able to make a diuorce, if the spouse do play the harlot? Many a good father hath a wicked sonne in naturall propagation. Manie a good King and Priest haue had as wicked followers in ciuill succession. It is often to be remembred,Hierom. that Non sunt filij Sanctorum quitenent loca Sancto­rum, sed qui sequuntur opera eorum. ‘They are not the sonnes of the Saints, that sit in their seates, but that imitate their maners, as before is remembred.’ Mat. 3.9. Luke 19.40. God can raise out of stones chil­dren vnto Abraham, and God can cast out the children of the kingdome into vtter darknesse. Who had greater promises then Dauid for his seed, euen concerning the temporall king­dome? [Page 80] yet had it no further obligation, than, If thy seed shall walke in my wayes, Psal. 89.30. and obserue my statutes. What promise of the priesthood to Aaron? how was it sealed to Phineas? how af­terward continued to others? yet not without due conditi­ons, which Cardinall Bellarmine himselfe confesseth are to be vnderstood, though they be not expressed in the promises of God. The kingdome was alienated to a stranger, the high Priesthood was bought and sold for mony,Machab. and inuaded by the most wicked traitors vnto the Law and vnto the people of God, and that before the coming of the Messiah. Who gaue end both to that kingdome and Priesthood, and ere­cted a priestly kingdome and royall Priesthood ouer all kin­dreds, nations, tongues & people of the earth. As great pro­mises were made to Salomons Temple, to the Citie Ierusalem, to the High-priest in the chaire of Moses: and yet al these fai­led, or at least fowly fainted, for a time, vntill the coming of our Sauiour: and after were destroyed, and that worthily for their grosse sinnes, and manifold backslidings from their God, and his Law.

45 But suppose this note were somewhat of it selfe, if it were true, yet can the Romanists neuer shadow themselues vnder this arbor, whereof the leaues haue so often fallen, and the flowers faded, that there remained nothing to be seene but the rotten stickes, eu [...]ll fauouredly crossing one another, to their open shame in the view of the whole world. That whereof Liuie complained,Liui. lib. 2 ab vrbe condita. Tantos errores tempora implicare, &c. That times inwrapped so many errours, so that they knew not who were Consuls, nor what was done each yeare, &c. the same may be said of the newer Romans, they know not who were Popes in the first ages, nor what was done in their Pope­domes, in such varietie and vncertaintie of Authors.

46 For first, there is no certainty who succeeded Peter; some wil haue Linus, Irenaeus. Eusebius. Epiphanius. Ruffinus. Hierome. Sabellicus. some Clemens, some Cletus, after Linus, some Clemens before both, the most after them both; some Anacletus for Cletus. But none can tell certainly who was the man in truth and indeed. The best historians of them all cannot tell in order who was the second, third, fourth, and [Page 81] fifth Pope. Yet of late a Iesuite,Muri ciuit. sanct. fund. 5. excellent in laying foundati­ons with precious stones, saith that casuit Clementis modestia, vt dum in viuis Linus & Cletus essent, nollet tenere Cathedram. Ita ex Petri designatione Clemens, ex Clementis modestiâ Linus & Cletus primi post Petrum Romani Episcopi esse debuerunt. ‘Such was Clements modesty, that Linus and Cletus liuing, he would not hold that Chaire; so that by Peters designment, Clement, by Clements modesty Linus & Cletus ought to be the first Ro­mane Bishops succeeding Peter. Put out mine eye with such a modest Pope in these our dayes or the last thousand yeares.’ This distinction is point deuise, yet note that Peter appoin­ted his successor, without a Colledge of Cardinals, or con­claue to house them.

47 But what do they speake of succession at all, the cer­taintie whereof standeth chiefly in the Bishops certaine ele­ction? the forme whereof hath bene often altered, and with­out all question, from that which Christ and Saint Peter appointed (if they appointed any) to be their vicars or suc­cessors. They will all haue it, that Christ appointed Peter; and Peter his followers two or three.In secund. sig­no certo Ec­clesiae. It continued so in Sal­merons iudgement vnto Alexander and Sixtus, who were the sixt and seuenth BB. of that sea, as in the verse.

48 If this election was according to Christs institution, why was it posted ouer to the Cleargie and people? then to the Emperour with them, and sometime to him alone; now to the Cardinals, the newest forme? If the first was good, why was it altered? if this last be onely good, as is now defended, then the former Popes had no true and formall election; and so could they neuer haue any true and certaine succession. The very least inconuenience they incurre, is, that they haue changed Antiquitie for Noueltie, and Christs institution for their owne inuention. Volumes haue bene written of often schismes, long for time, furious for malice, tem­pestuous for troubles; and of their Popes, infamous for man­ners, [Page 82] hereticall for opinions, disanulling of acts, condem­ning one another, nay poysoning, murthering, massacring, detesting, defaming, yea excommunicating, sentencing, condemning and executing their dead carcasses and very bones. Once a woman, often wicked men, sometimes chil­dren both in age and knowledge; schismatiques, heretiques, idolaters, incestuous, blasphemous, coniurers, sorcerers, mon­sters and incarnate diuels, haue vsurped that seate whereun­to they would tie this succession. God will haue no such de­puties,Hosius. or vicegerents: Saint Peter will neuer acknowledge any such successors. Cardinall Hosius his plea shall neuer hold out before that vncorrupt Iudge in the day of Christ: ‘Iu­das ne an Petrus: Whether Iudas or Peter held that sea and chaire of Rome, it mattereth not.’ He hath sufficient holinesse from the seate.Muri ciuit. sanct fund. 5. Which a new vpstart Iesuite shames not to second. ‘Fac aliquem Pontificum manifesta haeresi maculatum esse, animum ille suum, non Petri Cathedram, seipsum non sacerdotale officium maculauit, qui sequutus non haeretico expontifici, sed catholico ponti­fici successit, quid vitij in successione est? Grant that some Pope be defiled with manifest heresie, he hath berayed his own soule, not Peters Chaire; himselfe, not his Priestly office. He that followes succeds not an hereticall-no-pope, but a Catho­lique B. what fault is in the succession?’ If it be in the Chaire or office, and not in the person, then if there be Peters owne Chaire still, there is no succession; if there be a new Chaire, then is it not Peters. A wise matter that the Iudge of the world, and that in diuine and heauenly things, in the deter­ming of all causes, the decision of all controuersies, must rest vpon the wit, the vertue, the holinesse, the vnderstanding, the knowledge of a ioynd stoole or a wainscot Chaire. If it be of gold or siluer,Act. 3.6. I am sure it was none of Peters, for siluer and gold he had none in his purse, much lesse in his chaire. Suc­cession without truth therefore is nothing. If you say that Tertullian, and other Fathers attributed much vnto this suc­cession, it is true: but it was in those times when they had not yet departed from the truth, and in many places where the succession then continued as well as at Rome. But now the case is altered, they haue abandoned the truth, and the truth [Page 83] hath forsaken them.

49 Conspiracie in doctrine, is Cardinall Bellarmines sixt note.Conspiratio in Doctrinâ. 6 If he had left out doctrine, and had rested vpon conspiracie, I would allow him this note aboue al others, as most proper­ly belonging to the Romane Church. But take conspiracy in what sence you will, they haue it, we yeeld it them, viz. conspiracy both theoricke and practicke, in doctrine and action, in schooles and in the tents. For greater conspirators against Kings and States there neuer liued on the face of the earth, whereof all Christendome can sufficiently testifie. The Massacre in France, the vnholy League, the murther of two kings: in the low Countreys the Prince of Orange; in England the whole life of that famous, and neuer to be for­gotten Queene Elizabeth, with daggers, dags, poyson, insur­rection, & what not? Our glorious and gracious King Iames, by assailing his person alone, him with his children, his sonne beside him, as is by forreine writers suspected, and may by good probabilitie be proued.

50 The Powder-treason, which may very iustly be con­uinced to haue passed the heads and wits of all the Iesuites in Christendome; witnesse H. Garnets plea of the secresie of confession, & Martin del Rio, that hath put the case eisdem ter­minis, in the very termes that most pregnantly expresse the very fact as it should haue bene executed, if God in his won­derfull mercie had not preuented it.Disquisitionū magicarum. l. 6. Sect. 11 Confitetur maleficus se vel alium, posuisse pulueres, vel quid aliud sub tali limine, & nisi tol­lantur, domum comburendam, Principem interiturum, quotquot vrbem ingredientur egredientur{que} in magnam perniciem aut peri­culum venturos. ‘A wicked villaine confesseth, that himselfe or some other, hath put powders, or some such like matter vnder some certaine entrie, and except they be taken thence, the house may be burnt, the Prince may be slaine, as many as go into, or out of the Citie, may fall into destruction or dan­ger.’ The question vpon this case thus put by the Iesuite is, Whether a ghostly Father may discouer this, to preuent this mis­chiefe? He concludeth against almost all the ancient schools and Doctors for secresie, as H. Garnet pleaded. This was writ­ten [Page 84] fiue yeares before this powder-plot was discouered, by a Iesuite and a stranger. By which it is manifest, that it was a thing long proiected, consulted and determined, as well as by Winters trauelling into Spaine, and conferring with the Ie­suites there. Therefore Conspiracie is indeed, and we confesse it a singular and proper note of the [...]omane Catholicke Church. Howbeit I erre from Cardinall Be [...]armines mind, he meaneth not conspiracy in fact, but in doctrine.

51 If I would take aduantage againe of the doubtful­nes of the word, I may iustly allow them also this as a true marke of their Church, proper to them, against all that euer writ before them,Io. Mariana. or besides them. For Ioannes Mariana, and other writers of theirs following him, maintaine the doctrine of conspiracy, for murthering Kings, and subuerting States. So that we may iustly say, and proue it, that that Church, and that onely, teacheth and preacheth conspiracy in doctrine.

52 But you will say, that neither was this the Cardinals meaning. Conspiracy in doctrine, is consent and agreement in the same opinions. Then this is not any certaine note of the true Church; and if it were, yet agreeth it not with the Church of Rome. Psal. 2.2. Conuenerunt in vnum: They gather themselues in one a­gainst God and against his Christ. This was prophesied, and it was by experience found true. The Scribes and Pharisees con­spired with the Elders in misinterpreting the Law, in obser­uing traditions, and all they with the Priests, to put our Sa­uiour Christ to death, and to persecute his Apostles. Con­sent without veritie is a meere conspiracy; as Herod and Pi­late were made friends, when they were both the enemies of Christ; and Ephraim and Manasses to deuoure Iuda.

53 But suppose it were a probable marke, as Cardinall Bellarmine would haue it, yet is the Church of Rome neuer the nearer. For either he meaneth their consent and agree­ment with the ancient Fathers, or their neare friendship and concurrence of opinions amongst themselues. That they vt­terly dissent from the ancient Fathers, or reiect or debase, or abuse them as they please, and as they serue or serue not their turnes, shall in the 8. Chapter be proued. For themselues, [Page 85] their Thomists and Scotists, their Nominals and Reals, their Dominicks and Franciscans, their Iesuites and Seculars, do suf­ficiently demonstrate their infinite differences, and that in many matters of doctrine.

54 That may be a Catholique doctrine in one place and not in another, at one time or in one age of the Church,Azor. instit. mor. l. 2. c. 13. which may not be at another; and the Scriptures themselues are to be taken secundùm praesentis Ecclesiae praxin, Cusan' de au­thoritate Ec­cles. & Concil. according to the practise of the present Church. Nay, at one time, that may be a Catholique doctrine in one place, which is hereti­call in another. A man may safely professe, that the Crosse should not be worshipped with diuine worship in France, but in Italy he may not. In Spaine one may be burnt for it, as Frier Aegedius in Seuill. Is not this a goodly and close agree­ment in doctrine? How vehemently writeth Ambrose Cathe­rinus the Bishop of Compsa against Thomas de Vio Caietanus, a Cardinall of the Romane sea? We need no other witnesse then Cardinall Bellarmine himselfe, who in most controuer­sies setteth downe the distracted and torne opinions of his owne friends. At one word, I would aske no better euidence to condemne al the writers of the Romane Synagogue, then that of Doctor Kellison, where he saith,Suruey l. 2. c. 4 pag. 102. ‘that one onely opinion in a matter of faith, obstinately defended against the Churches autho­ritie, is sufficient to dismember a Christian from the mysticall body of Christs holy Church, in that it depriueth him of infused faith, which is the glue, yea the sinew, that vniteth the members and the body together.’ Take writing, liuing, prouing, auouching, and dying in an opinion, for obstinately defending, and you shal hardly find any Popish writer, who doth not in some mate­riall point or other differ from the common hold and cur­rent of other Doctors and writers, who write in the defence of the Romane Synagogue.

55 Therefore that which they write of our disagreement mattereth the lesse. For as it is very false that we are deuided and distracted in opinions, as they pretend; so they which will wash a cup cleane, must haue a cleane hand; and that hy­pocrite that will spie a mote in his brothers eye, Matth. 7.5. must first plucke [Page 86] out the beame which is in his owne eye. They fight like Centaurs; or if they agree in any thing, it is but as Sampsons foxes, they hang by the tailes to set the world on fire. We differ as bre­thren may,Act. 15.39. Galat. 2.11. sometimes do, as Paul and Barnabas, yea Paul and Peter, Augustine and Hierom, Irenaeus and Ʋictor, and many o­ther Saints of God haue done, and yet keepe the vnitie of the Spirit in the bond of peace.

7. Vnio mem­brorū inter se & cum capite.56 Ʋnio membrorum inter se, & cum capite, The vnion or hanging together of the members among themselues or with their head, that is, the vnion and neare coniunction the "Papists haue one with another, and they all with the Pope. Egregiam verò laudem. A goodly catch. All the Turks agree together with themselues and with their head, the little Turks with the great Turke, as the pettie Papists with their proud Pope; therefore that is the true Church. Much of that which hath bene said in the former note, may be applied vnto this: which sufficiently discouereth the distractions euen ad pugnos, to very fists. Hereunto might all the histories be ap­plied, when the Emperours fought against the Popes, the Popes against the Emperours, the Popes one with another, and the Cardinals against their great Maister.

57 Where was the vnion of members when Charles the fifth,Sleid. com­ment. l. 6. by the Duke of Bourbon and other Catholicke souldiers sacked Rome, besieged the Pope in his Saint Angelo, tooke him prisoner, made his conditions at his pleasure? What vnion of members when Cardinals haue called Councels a­gainst Popes? What vnion when Popes were deposed by Councels? Cardinals persecuted and slaine by Popes? &c. when they pretended to be all of one profession, all of one religion, yet a greater confusion, more effusion of bloud, more hatefull and desperate malice, more cruell and dreadful disasters were neuer in the citie of Ierusalem among the sedi­tious, then hath bene stirred and continued, supported and maintained in the Synagogue of Rome.

58 And therefore neuer tell vs what Saint Cyprian, Saint Augustine, and other Fathers told of their dayes, or former times, when the Church was persecuted, or newly breathed [Page 87] from persecution. The case is now altered. We may say of the best Bishop now, if we compare him with the worst that were in their dayes, Quantum mutatus ab illis? What a change now, from those then? Rome gates may admit with shame e­nough, the disgracefull inscription of a notorious dissolute heires house that descended from noble ancestors: O domus antiqua, quàm dispari domino dominaris? O ancient citie, how vnlike are thy present glorious Bishops to their gracious pre­decessors? Then the faith of Christ flourished in that citie, the beleeuers riches were then in their hearts, not in their purses; their Bishops were Martyrs, they made none as now they do. The other Churches were ioyned to it, and it vnto them, not as head and members, but all as gracious members of that glorious head Christ Iesus, knit together in the vnitie of faith,Coloss. 3.14. and girdle of peace and loue which is the bond of perfection.

59 Proue your present Church to be such as those Fa­thers found and left it, we will ioyne with you in the same v­nitie of faith, and profession of the Gospell: but if you be de­generated from them, and are turned Babylon, giue vs leaue to come forth, as Lot out of Sodome; we will not be partakers of your sinnes, lest we also partake of your plagues. Turne vnto Christ, and we will meete you; we will not be dissolued from Christ, to be ioyned with you.

60 Sanctitas doctrinae, Holinesse of doctrine. 8. Sanctitas doctrinae. Cardinall Bellar­mines dalliance is to be noted in this note aboue all others. For he saith nothing with any proofe at all, but against Infi­dels, Philosophers, Iewes, Turks, and heretikes. That which he speaketh of his owne partie, is onely presumed, the con­trary may be most euidently prooued: and that which he di­recteth to vs in generall or particular, either is not euill as he imagineth, or is most maliciously laid to our charge without iust proofe, as hath bin by diuers sufficiently answered:Iuel. Fulk, &c. yet this is euer their most iniurious complaint against our do­ctrine, euen to this day, as in this, fitter to be applied to the Pope then to Luther. ‘Nostri mali à malâ suâ voluntate, Muri ciu. sāct. fund. 8. non Ec­clesia Catholicae concessione; vestri non tantùm suo vitio, sed etiam [Page 88] Lutheri indulgentia tales sunt: Ours are euill from a peruerse will, not by permission of the Catholike Church; yours are such, not onely by their owne viciousnesse, but by Luthers indulgence; he might better say, the Popes pardons.’ And a li­tle before he saith,Ibid. Arbor doctrina est, fructus vita; sancta doctri­na, sanctae vitae, mala malae, certè origo est. Qui apud nos mali sunt, non doctrinae Catholicae, sed prauo voluntatis impulsu tales sunt, qui boni ita instituti sunt. ‘Qui apud vos mali, aut minùs boni sunt, Lu­thero Magistro sic viuere didicerunt. Doctrine is the tree, the fruite is life; the originall of a holy life is a holy doctrine; of a wicked doctrine a wicked life. Who with vs are euill, are such not from the Catholicke doctrine, but a peruerse insti­gation of their will; who are good, are so instructed. Who with you are euill, or lesse good, haue learned so to liue from their Maister Luther.’ A most wicked and damnable slander, and certainly against their owne conscience.

61 Luther perhaps saith as he alledgeth, (in Praefa. Gal. 2.) that he doth nescire legem, ignorare opera, not know the Law, and is ignorant of works. But they know that he meaneth in the act of iustification, wherein neither the Law nor our works haue any part, and not otherwise for life and conuer­sation. It would aske a great labour (though the matters be apparent, yet are they such a multitude) to set downe all the blasphemies, absurdities, superstitious and villanous opini­ons, more then Hercules was put vnto in the purging of Au­gaeus stable. Beside, as diuine worship to the Crosse, which Cardinall Bellarmine himselfe confesseth cannot be defended but with distinctions which themselues vnderstand not.Bellar. A­doration of images, against the direct law of God, in the old and new Testament. Murthering of Christ euery day in the Masse, and crucifying of him afresh. Making prayers by num­bers, and vaine babling, to be meritorious, ex opere operato, so it be done, it mattereth not how. Murthering of Kings and Princes, against the law of God and man, detestable and dam­nable in heauen and earth. That simple fornication is no sin, or at most a peccadilio, a litle sin; nay adultery, which is more, and that in a Clerk, is inter minora crimina, among small faults, [Page 89] and, as hath bene thought, if not taught by some of yours,Extra. de Iudi­cijs. cap. At si clerici. §. d [...] a­dulterijs. in greater sinnes then this, euen in infidelitie.

62 When a Spanish Captaine came to confession, and had opened the truth in many grosse and damnable sins, his ghost­ly father asked whether he had disburdened his conscience in all? He answered, in all sins of the larger size, in breaking the commandements of the holy Church, and in whoredome and bloudshed, &c. but one little pettie peccadilio remained, not worth the speaking of. His ghostly father would needs haue that out too: with much ado he answered, Io no credo in Dios, I beleeue not in God. I haue no better author then a souldier: but it may well be true, considering their miserable ignorance for want of teaching. In their learning, the stewes is malum necessarium, at the worst a necessary euill. Dispensa­tions with incestuous mariages, and an hundred like to these, if not worse. And to speake shortly of all their religion, it is sacrilegious, in robbing God of his glory, and giuing it to creatures, in pride and pompe of the Pope and Prelates, in policie and cousenage of all the world, in crueltie and tyran­nie against the best members of Christs Church, in vaine shewes and shadowes to please the senses of such as are chil­dren, yea babes in vnderstanding, and may be deluded with any thing vnder pretence of holinesse.

63 I could wish that the holinesse both of doctrine and manners might determine our quarels: our strife would soon be at an end, if we would walke before the Lord in holinesse and righteousnesse all the dayes of our liues. In meane time til it please God to worke this excellent worke, which our sinnes do yet hinder, we can manifest and iustifie to all the world, in the sight of God and men, that it belongeth vnto vs, which you wrongfully vsurpe vnto your selues, out of Saint Augustine, Bellar. nota 8. ex August. de ciuit. Dei. l. 2. cap. 28. Nihil in (nostris) Christianis Ecclesiis turpe & flagitiosum spectan­dum imitandum{que} proponitur, vbi veri Dei aut praecepta insinuan­tur, aut miracula narrantur, aut dona laudantur, aut beneficia po­stulantur. You cannot verifie this of your Churches, we can of ours. ‘In our Christian Churches there is no filthy, no fla­gitious thing set forth to be seene or imitated, where either [Page 90] the commandements of the true God are insinuated, or his miracles reported, or his blessings praised, or his benefites prayed for.’ Where is any of your idolatry? your censing of images, and sacrificing for quicke and for dead? your festiuals and Legends, with such like trash? Looke vpon all the Litur­gies of the reformed Churches, and see what is in them, but confession of sinnes, begging of pardon, praying to God and praising his Name, magnifying Gods works and his mercy that is aboue all his workes; reading of diuine Scriptures, preaching the Gospell, the very substance of that which Saint Augustine speaketh of. Heare our preaching, and obserue whether the substance of all be not Loue out of a pure heart, and of a good conscience, 1. Tim. 1.5. and faith vnfained. And therefore we conclude, as Cardinall Bellarmine out of him, Persuadebatur veritas noua consuetudine, sed non contraria rationi: ‘We haue taught and perswaded the truth, which is new to your cu­stome, but not contrary to reason.’ We teach the truth before God, and lie not.

9. Efficacia doctrinae.64 Efficacie of doctrine. What, is the Cardinall out of his wits? First he impudently beggeth this, that all who haue bin conuerted in times past, haue bin conuerted by the Popes and Church of Rome, and men of their now new religion. The Apostles and their successors for diuers of the first ages we claime as ours. What haue they since done, but peruer­ted and corrupted all religion? Onely fire and sword, mur­thers and massacres in Christendome; most barbarous, sauage and vnheard of cruelties in the West Indies,P. Martyrs de­cads. inforced rather then perswaded any to their superstitiō: which will be abun­dantly iustified, & is lamented by some of their owne writers.

65 If they send vs after their Iesuites to Iapan, China, Cataia, the Moluccan Islands, ‘vltra Garmantas & Indos,’ we will not beleeue them, they may equiuocate and lie, to the aduantage of their Order. But if they will try with vs in Europe, let them but consider how their greatest boast is, that all was theirs before Luthers time, as truly as all the world was the diuels to bestow vpon Christ.Mat. 4. It must neces­sarily [Page 91] follow, that all that are turned from them, which is now in the West Church, almost as great a part as theirs, haue bin brought vnto vs by the efficacie of our doctrine: which eui­dently hath had more power to draw from them, then they had retentiue force to withhold from vs. The nations that were conuerted from you, stand to vs: the Romane Church loseth ground euery day, blessed be the Name of God. And did not our lenitie toward you concurre with your crueltie toward vs, you would shortly euen by the power and effica­cie of the word preached, be confounded and brought to nothing. It would throw downe your strong holds, and de­molish your Babylonish tower to the ground. This is no note of the present Romish Church, They are foolish Pastors, Zach. 11.15. of no value.

66 Holinesse of life of the Authors and first Fathers of our re­ligion. 10. Sanctitas vitae. Here againe is a miserable and base begging of the matter in question. It is very true that holinesse of life in them that are the preachers of pietie, auaileth much to perswade, though as wicked a Prophet as Balaam may tell and foretell a truth. Yet we grant that the fathers and founders of all true religion vnder God were holy and good men, (though Car­dinall Bellarmine doubteth of Salomon a pen-man of diuine Scripture) as the Patriarchs, the Prophets,Bellar. the Apostles and their schollers. But we say, they are none of yours, but ours, and we proue it. If you be my sheepe you will heare my voice, Ioh. 10.3. saith our Sauiour. If you will be Christs disciples, the Patriarchs, Prophets and Apostles successors, you must hold their do­ctrine, you must imitate their manners: you came from them, we confesse, but you are not, neither euer were of them:1. Ioh. 2.19. for if you had, you would haue abidden with them.

67 Your heads haue bin brainlesse and brainsicke Popes, lecherous and lasciuious Cardinals, Canonists ignorant of Gods truth, Schoolmen that defiled the truth of God with philosophicall and subtill distinctions; you haue nothing to do with the doctrine contained in good Fathers bookes, and expressed in their liues. But if I should, or had leisure to dis­couer that in this short discourse, which is extant in Platina, [Page 92] in Benno, in Guicciardine, yea in all your owne histories of the liues of your Popes and Cardinals, it would cleare this note from the Church of Rome easily.

68 But Cardinall Bellarmine soone giueth this the slip, and would faine compare the common people of their Church with ours, from the teachers to the hearers. Of their owne he saith, ‘Sunt equidem in Ecclesiâ Catholicâ plurimi mali, sed ex haereticis nullus bonus: There are truly in the Catholike Church verie many that are naught; which is very true; but amongst the heretiques (as he calleth vs) not one good; which is very false.’ To proue this he alledgeth a few inuectiue speeches of some of our Preachers against the sinnes and sinners of their owne times. ‘The same from him with some more large am­plification and impudency hath a yonger Iesuite,Muri ciuit. sanct. fund. 8. in his rub­bish amongst his pretēded precious stones, that their Church hath innumerabiles bonos & multos illustres Sanctos, innumera­ble good & many famous Saints; ours malos sine numero, nullum Sanctum habet, wicked ones without number, but not one Saint.’

69 Verily we cannot excuse our selues, we must ingenu­ously confesse, that we are not as we should be, our conuer­sation answereth not our religion, as it ought, and as we most heartily desire. Many professe they know God, but by works de­nie him, Tit. 1.16. and are abhominable and disobedient, and to euery good worke reprobate. So were some of Gods people in the wilder­nesse, such were some in the Apostles times, and such haue bene, are, and will be to the end of the world. Wheresoeuer the Church enioyeth peace, there sinne wil abound; because all are not chosen that are called, many liue with vs, that are not of vs.

70 It is no wonder to see some make Christian libertie a cloake of their maliciousnesse.1. Pet. 2.1. But what of this? are our people worse then theirs? Reade the Preachers in the time of most barbarous darknesse, when the world was so blind they could hardly see sinne to be sin, were it neuer so grosse and palpable. If our Preachers haue discouered a line full of [Page 93] ours, they a leafe full of theirs: ours in a word, or a short pas­sage; they in whole treatises, sermons bookes, yet extant to the eye and view of all the liuing. In this case you cannot blame vs, but you shame your selues. As for Pagans, Iewes, Turks, and other heretiques, what haue we to do with them, that are not of the Church?

71 The glory of miracles. Is this a note of the Church now,Gloria mira­culorum. 11. 1. Cor. 14. which many of the ancient Fathers counted none in their times? Signes are not for beleeuers, but for vnbeleeuers. If the Ro­manists aske now for signes to proue the Gospell reuealed and confirmed by miracles and wonders abundantly in the prime of the Church, they shew themselues infidels, and not Christians. The time was when they were markes, as the Au­thor of the imperfect work saith,In Mathaeum hom. 49. but in his time (and he was ancient) it was not onely no marke, but a signe of the contra­rie. And Chrysostome is of the same minde vpon Iohn, and ac­counteth it a temptation to aske a signe,Homil. 23. & those but block­heads in comparison, that were led by them: for Quicrassiori erant ingenio signis trahebantur; acutiori verò Prophetis & doctri­nâ: They that were of grosse capacity were drawne by mira­cles; those of sharper iudgement, by the Prophets and doc­trine: and a little after, he maketh it a plaine signe of infide­lity to aske signes: Si fidelis es, vt oportet, si Christum diligis vt diligendus est, non indiges signis, signa enim incredulis dantur: ‘If thou be faithfull as thou shouldst, if thou loue Christ as he is to be beloued, thou needest no signe, for signes are giuen to vnbeleeuers.’ And Augustine saith,De ciuit. Dei li. 22. c. 8. Possem quidem dicere ne­cessaria fuisse (miracula) priusquam crederet mundus, ad hoc vt crederet mundus. Quisquis adhuc prodigia, vt credat, inquirit, magnum est ipse prodigium, qui mundo credente, non credit. ‘I may well affirme, that miracles were necessarie before the world beleeued, to the end the world might beleeue. Who so requireth wonders that he may beleeue, himselfe is a monster, who whiles the world beleeueth, beleeueth not.’

72 Of the same minde is Theophylact and other Fathers: If an Angell from heauen should bring vs another Gospell, Theophil. then that [Page 94] which we haue receiued out of the holy Scriptures; we would not aske him a signe, but we would not beleeue him if he wrought mira­cles. 2. Pet. 1.19. For we haue a sure Word, not onely of the Prophets, which the Iewes had, but of the Apostles also, To which we shall do well to giue heed, as vnto a light shining in a darke place, (euen in the midst of Popery) vntill the day dawne, and the day­starre appeare in our hearts. Staplet. im­pudenter ob­ijcit in prom­tuario mor. Dom 24. post Pent. num. 4. What need Luther, or Caluin, or any other to worke miracles for this doctrine, that hath bene confirmed by so many signes, done by our Sauiour and his Apostles? If we came with a Law that was neuer written be­fore, as Moses did, and to deliuer a captiued people out of a tyrants hands, to conuey them into the wildernes, and there leade them fortie yeares, and then bring them into a promi­sed Land, possessed by others: miracles were necessarie to approue our calling, and perswade the people, as they were vnto Moses. Heb. 7.12. Or if we were to translate the Law and Priest­hood, which God himselfe hath established, and to abrogate all the ceremonies which had diuine authoritie, as Christ did, then also were miracles as necessarie for Christ as for Moses. Or if we were to withdraw the Gentiles from their so long continued idolatrie, miracles might be of as good vse as they were to the Apostles. But now there is no such thing. We alter nothing of that God hath prescribed; we stand to that doctrine that is an vndoubted truth, we do but reduce to the considerations of the old euidence, out of which we pleade our cause, and by which we desire to be tried, and so wil stand or fall to our Lord Paramount, who hath de­liuered it, as his owne Word, and Scepter of his kingdome.

73 We derogate indeed from the doctrines and traditi­ons of men, from rites and ceremonies, wherwith the Spouse of Christ hath beene disfigured, and defiled. We haue remo­ued images out of Churches, disauowed absurd and mon­strous opinions, against nature, against reason, against Scrip­ture. Doth this require miracles? Proue any article of our Religion not taught in the booke of God, either by direct letter, or such necessary and ineuitable deduction, that will make a demonstration, you shall neede to aske no miracle to [Page 95] make good your confutation, we our selues will condemne our owne opinion. Howbeit this presumption (without all proofe) that theirs is the oldest Church, ours is the new; that all the Fathers are theirs, and we haue none but Luther, and Caluin, and a few Nouellants, makes our aduersaries so blind, that they cannot see truth; so giddie that they cannot discerne the things of God.

74 Moreouer it is easily proued,Aug de ciuit. Dei. lib. 10. c. 16. & l. 21. c. 6 that miracles haue bene wrought by infidels and heretiques, (whatsoeuer Cardinall Bellarmine idlely conceiteth to the contrarie) and by those that haue bene called gods, euen very diuels.2. Cor. 4.4. 2. Thes. 2.11. The god of this world hath blinded many eyes that they beleeue lyes, because they will not obey the truth. And as it hath bene foretold that signes and wonders should be wrought in the time of Anti-christ, whereby the very elect might be peruerted, if it were possi­ble; plaine & euident enough to delude and condemne those that were seduced by them. For the miracles of the primitiue Church, we admire & reuerence them, & giue God the glory. Those were ours, not yours, for we haue their doctrine, & not you. But for your Legends & festiuals, & fained stories of Monks and Friers, and such like, the Church of Christ hath learned by sufficient experience not to trust them. Surius, and Lipomanus, and Antoninus, are too yong to cozen vs with their fables; though some of them with sin and shame enough haue pre­sumed to steale into the Romane new reformed Breuiarie.

75 That which is obiected by Cardinall Bellarmine to Lu­ther & Caluine, of their counterfeiting of miracles, is refuted by two ineuitable arguments. The one, that they both, with all our teachers, hold miracles vnnecessarie, and therefore need counterfeit none. And the other, that there is not one that testifieth any such thing of them, but runnagats,Bolsac. Prateolus. apo­states, and their mortall & damnable enemies, a sufficient ex­ception in Law against their testimonies. That of Caluine, changing the name, the place, and a few immateriall circum­stances, is registred to haue bene done by the Dominick Fri­ers, to deceiue the Franciscans about the pure conception of the virgine Marie, before Caluine was borne, by Bernardinus [Page 96] de Busto, In serm. de ex­cell. glor. virg. Mariae, de cō­cep. lect. 5. & 6 where he hath the same counterfeit tricke, totidem verbis, in the same words, with the wiues railing, & scolding, and all, ‘Sic{que} gloriosa Virgo puritatem & integritatem suam, hoc insigni miraculo cum maxima aduersariorum confusione demonstra­uit: and so the glorious Virgin, by this notable miracle, made manifest her puritie and integritie, to the great confusion of our aduersaries.’ This was done, not by Caluin, but by Domi­nicke Friers; not for his profession, but theirs. The miracle was in the discouery rather then in the fact: it shameth the Pa­pists, but not vs, sauing that we are ashamed on their behalfe, when we see them so shamelesse, as to impute that to others, which they do themselues.Gen. 39.20. So was Ioseph made the de­linquent, when the queane his mistris was onely in the fault.

76 As for the Papists miracles in our time, either they are pretended to be done apud Antipodas, in the furthest part of the world, (and trauellers may lie by authoritie) or they are supposed to be miracles when they are none, as most of Philip Nereus his miracles. He was sent for, or came to one desperatly sicke, prayed for him, and he recouered; so haue I done, I thanke God, to an hundred, and yet no miracle nei­ther. Or they are onely teste seipso, vpon their owne word, which we are not bound to beleeue, except we had more proofe of their honestie. Or they cosen some credulous scho­ler, such as Iustus Lipsius was of late, better learned in huma­nitie, then deeply studied in Diuinitie, (and the greatest Clerks be not euer the wisest men:) or such as Gregory or Be­da were, who being honest, and withall credulous and tru­sting others, swallowed many a gudgeon, as in effect Melchior Canus a learned Bishop on your part censureth.Loc. commū. l. 11. c. 6. p. 337

77 Yea, Sir Thomas Moore (yours so sound at heart, that he lost his head for his great Maister, against his best Maister Christ) doth not onely note, that Saint Augustine was decei­ued by ouer much credulitie in this case, but also gathereth good obseruations, and giueth good aduertisements against the like impostures, in an Epistle written to Ruthelus, set be­fore Lucians Dialogues: Hunc sanè fructū afferet iste dialogus, vt [Page 97] neque magicis habeamus praestigijs fidem, & superstitione careamus, quae passim sub religionis specie obrepit: tum vitam vt agamus mi­nùs anxiam, minùs videlicet expauescentes tristia quaepiam, & su­perstitiosa mendacia: quae plerum{que} tanta cum fide & authoritate narrantur (vt beatissimo etiam Pat. Augustino viro grauiss. hosti{que} mendaciorum acerrimo, nescio quisnam veterator persuaserit, vt fabulam illam de duobus Spurinis, altero in vitam redeunte, altero decedente, tanquam rem suo ipsius tempore gestam pro verâ narra­ret, quam Lucianus in hoc Dialogo mutatis tantùm nominibus, tot annis antequam Augustinus nasceretur, irrisit. ‘This profit hath that Dialogue, that we neither credit magicall impostures, nor giue way to superstitions, that so far spread themselues vnder the shape of religion; but may liue lesse anxious, to wit, lesse fearing dolefull and superstitious lies, which for the most part are related with such credit and authoritie (that I know not by what cosener, that blessed Father Augustine, an austere and bitter enemy against lies, could be inticed to be­leeue that fable of the two men, the ones reuiuing, and the others dying, and to report that for a truth, as a thing done in his owne time, which Lucian in his Dialogues, the name onely changed, so many yeares before derided.’ Which sen­tence though it be since libd out of Saint Augustines name in a new impression, yet notwithstanding it hath left a deepe impression both of Sir Thomas Moores iudgement, and of the Papists dangerous imposture, in falsifying their fathers and friends writings, who might leade them into the way of truth.

78 Finally, many pretended miracles are either such as any Iugler can do, with their deceptio visus, blearing the eyes of their beholders; or such as are done by the power of Sa­tan, and such as Antichrist is prophecied he should do at his coming.

79 These Doctor Stapleton calleth potiùs miranda quàm miracula, rather maruels then miracles:Prompt. mor. Dom. 24. post Pentecost. n. 4 Aug. lib. 83. quaest. and farther proueth out of Saint Augustine, whose words he alledgeth at large, ‘that vera miracula non solùm Antichristus ipse eius{que} proximi praecursores, sed quilibet haeretici, non secùs quam magi, Deo per­mittente [Page 98] mittente operari poterunt: not onely Antichrist himselfe, and his immediate forerunners, but euery hereticke, no other­wise then magicians (God giuing permission) may worke true miracles:’ As our Priests and Iesuites in England, where they need, and accordingly make, miracles of al sorts, to per­swade those absurdities, wherewith they fascinate and be­witch simple and ignorant soules. What miracles do they that we heare of? They cast out diuels forsooth; but that may be by the consent or consort with diuels, as witches and con­iurers do. This, you will say, was falsly obiected to our Saui­our:Matth. 12.24. so it may be to these. No, here is great oddes. Our Saui­our Christ did cast diuels by his word and commandement out of men that were knowne of all the countrey to be pos­sessed:Sir Geo. Pec­hams house. D. Harsnet. these perswade men and women that they be posses­sed, and make them beleeue that they are dispossessed, and do it with holy water, abusing of Scripture, crosses and ex­orcisme, which is in plaine English coniuration. Christ did it openly in faire day light, before multitudes, & some of them his enemies: the Priests do it closely in chambers, and by night, without any witnesse but domesticals. Christ some­times in his absence from the partie; the Priests are present with all their trinkets. Christ did many other miracles be­sides, as curing sicke, cleansing leapers, halt, blind, lame, none came amisse vnto him; he raised the dead in the bed, in the coffin, in the graue: these cannot cure a halting dog, or a lame horse; they can do nothing, but that onely about di­uels, and therefore are certainly impostors, if they boast of this for a miracle.

79 I conclude with one of their owne, not Poets, but Preachers, who certainly saw that this was no mark to know the Church by, though he were in their Church as bright as a starre:Stella in Lucā 9. v. 2. p. 252. Ʋt mundus Apostolis adhiberet fidem, miracula opera­bantur, &c. That the world might giue credit to the Apostles, they wrought miracles, which now to do were superfluous, because now we beleeue those things which Christ preached: and if any such miracles should be now done, they would rather weaken the faith. Like as if a man had his cause sufficiently proued in iudgement, yet [Page 99] he would proue it againe, and make his cause doubtfull, as if it wan­ted proofe. So in this case if now we should proue our faith by mira­cles, it were as much as to call it into question, and so might depriue it of her dignitie, and that were dangerous. This is left by the Spanish Index Expurgatorius vncorrected, therefore no fault.

80 Lumen Propheticum, the light of prophecie.12. Lumen Propheticum. Is this a proper note of your Church? Nothing lesse. For neither was the gift of prophesie either promised before Christs coming, or performed to the Church as a perpetuall gift, more then the gifts of healing, tongues, and such like: nor Prophets gi­uen for perpetuall vse more then Euangelists and Apostles. There were in the primitiue Church, we grant, but we deny that to be your Church. But our question now is that which was not then. At that time as the prophesies continued, there was but one Christian Church dispersed into diuers nations, but fast bound vp in one vnitie of faith, that all men might see and know the Church of Christ by their consent in one truth according to the Scriptures, and so might be knowne without prophecying, and therefore this was not a necessary note then; for there were diuers Churches planted by the A­postles that had no Prophets, and yet were true Churches; as also the Church of the Iewes was without Prophets from Malachi to Christ, about three hundred yeares, and yet was the onely true Church of God.

81 But the question present is, where is the true Church now? You say with you, you will proue it by the light of pro­phesie. Shew vs your Prophets, who are they? what foretell they? that we may heare and beleeue them. You haue none that you dare auouch, except the wench that cosened Ludo­uicus de Granada, and prophesied of the Spanish Armada in 1588. Then why should this be counted your badge, when it is not so much as pinned to your sleeue? Cardinall Bellar­mine saith, we haue no Prophets: we confesse that none pro­fesse themselues to be such; neither haue they any such; and therefore we are both deliuered from the labour of proofe for this point. Onely this I adde, that although God be onely [Page 100] able of himselfe to foretell contingents, and things to come, yet haue diuels, and Gentiles, and hereticks, at sundrie times prophesied by the permission of God. Neither did Balaam foretell onely what should be truly performed in Christ, or the time of Christianitie, but also concerning the Israelites and the Moabites; and yet he proued not himselfe the true Church wherin he liued. The Sybils among the heathen pro­phecied not onely of Christ, as Cardinall Bellarmine preten­deth, but of many other things which fell out among the heathen themselues, as by historie appeareth. And God pro­uideth by his Law, that if a Prophet shall foretell a thing to come, & it come to passe, yet the Lord may send it to tempt or trie, whether men will stand to the truth of God. Such prophecies and Prophets there may be sufficient to deceiue, and that by Gods permission, and yet they neither in nor of the truth and true Church. Therefore nota quòd haec nota ni­hil valet, note that this note is worth nothing. Which ex­perience in all ages, and in all places hath confirmed, and is manifest by many idolatrous people in both the Indies at this day.

Confessio ad­uersariorū. 13.82 Confessio aduersariorum, Confession of aduersaries. A man would not thinke, that a Cardinall Iesuite, so ancient a graue Doctor should be so boyish, so childish, so babish, as to please himselfe with such bables. He is certainly as mad, as Thrasilaus, that thought al the ships with their lading, that came within the Pireum at Athens, were his, & would require accounts of the Factors and Mariners as if all had bene his owne. What else doth Bellarmine? Plinius Secundus and o­ther infidels commended the Christians in the primitiue Church: Iosephus and other Iewes admired Christ as a good man, & the Messiah. Mahomet and his Turkes acknowledge, that Christians may be saued, and that Christ was a great Pro­phet. Totilas an Arian king had Saint Benedict in great ho­nour and admiration; therefore the moderne Church is the true Church. Bellarmine like mad Thrasilaus chal­lengeth all these commendations as belonging to himselfe. Our question is of the present Church of Rome? Proue [Page 101] Rome to be as these commended Christians were, and we will ioyne with it, as with an excellent member of Christs Catholike Church, as then it was.

83 All that professe Christ, and are called by the name of Christians, may claime these praises as well as the Romanes, and therefore this note belongeth not to them now, howsoe­uer the ancient Church deserued these and greater commen­dations. But as the case standeth, the Papists are detested e­uen of Iewes and Turks for their most grosse and heathenish idolatrie. The Turkes hate those Christians most that wor­ship images, and those are the Romanists. A Iew being asked why he would not embrace the Christian religion, it being so pregnantly proued by the conference of the old and new Testament; answered, that there were three impediments which did withhold him. The first was, that Christians wor­shipped images, and maintained it, against the expresse com­mandement of almightie God; We should not fall downe before them nor worship them. The second, that Christians professedly did eate that God whom they did worship. The third, that Christians were mercilesse to the poore. If Cardinall Bellar­larmine wil haue a Iewes testimony, let him take this, and ap­ply it where it best deserueth, he will haue little cause to boast of Turkes or Iewes. If other infidels were neare them, they would detest them, or at least enuie them, that they are greater idolaters then themselues. As an Indian asking, whi­ther the Spaniards went when they died? It was answered to heauen; Then will I neuer come there, quoth he, where Spaniards are. So good are Romane Catholiques in infidels eyes.

84 Those whom Cardinall Bellarmine calleth heretiques, Luther, Caluine, haue written reuerendly of some things in the Popish Church: so the Church of Rome hath the com­mendation of her aduersaries. This he holdeth a testimonie omni exceptione maius, beyond and aboue all exception, veli­nimicis iudicibus, euen enemies being iudges. If this be an ar­gument of so great force, why doth Cardinall Bellarmine vse so often domestica testimonia, homely and from home brought [Page 102] arguments, which be of no force? Cocleus, Prateolus, Bol­sacke, and such like runnagates and apostates, qui semper sunt persequutores sui ordinis, ‘who are euer persecutors of that re­ligion from whence they are fallen, are his authors, for him­selfe against vs, which he and his fellowes set before decei­ued soules,Occidit mi­seros crambe repetita ma­gistros. not onely like Crambe bis cocta, but millies recocta; not onely like coleworts twise sodden, but a thousand times boyled to mash, answered and answered againe, and dispro­ued most pregnantly.’ But that hellish malice can be satisfied with nothing. In this, if any of ours be contented to approue that in your Synagogue, which answereth the seruice of the temple in Ierusalem, and to picke no more quarrels then may iustly be conuinced against your Church, it is our modesty and charitie.

85 If your hearts be so big, and your stomacks so great, that you will commend nothing in vs, or that ours is, we are satisfied, contented and paid with this: He is commended whom the Lord commendeth,Rom. 14.4. Marke 5.7. and Euery man standeth to his owne maister. If we say the diuels confession, that Christ is the Sonne of the liuing God, was true without exception, yet we thereby place him not among the Angels, but hold him a di­uell still. If you say we are heretiques, and wine bibbers, glut­tons, sinners, and worse if worse may be, as your tongues and pens are now no slander; so can you not depriue vs of Gods grace in this life, nor his glorie in the life to come. Praise your selues, we enuie it not; dispraise vs, we respect it not. But know that by the way which you call heresie we serue the God of our Fathers, Act. 24.14. Ib. v. 1. beleeuing all things that are written in the Law and the Prophets, and in the writings of the Apostles and Euan­gelists.lib. v. 5. Though Ananias the high Priest, and the Elders, and Ter­tullius the oratour, that is the Pope, his Cardinals and sworne vassals, and hyred oratours, say we are pestilent fellowes, mo­uers of sedition among Christians, through all the world, and chiefe maintainers of sects, and polluters of the temple, we are neuer the worse, no more then Saint Paul was against whom they were spoken. And what derogateth this from vs? Nay, it addes great comfort to our soules, and assureth Gods blessing vnto [Page 103] vs, as a seale of gracious profession.Mat. 5.11. Blessed are you when men reuile you, and speake all euill against you, for my Names sake, for great is your reward in heauen.

86 We will set your slanders as a garland on our owne heads, and account them as our comfort, our ioy and our crowne. What if you curse vs? may not we blesse you? What if you raile on vs? may not we speake kindly to you? What if you persecute vs? may not we pray for you? Giue vs this as we deserue it, we beg it not as your due. It shall stand as a true note that we are the children of our heauenly Father, who is good euen to his enemies: Render to our neigh­bour seuen fold. &c. Psal. 79.12.13. when your railing tongues and malicious hearts, and virulent spirits, shall proue you the brats of your owne sires, Belzebub, Lucifer, Sathan the accu­ser of the brethren: much good do it your harts with this note, it is yours not ours.

87 The vnhappy, or dismall, or desperate ends of the opposites. Infoelixe xi­tus oppug­nantium. 14. Here Cardinall Bellarmine seeketh to fetch his Church from aboue the Moone, & beyond the Sunne, that neuer reached to the clouds: or if it did, yet no farther then to that Prin­ces kingdome that rules in the aire.Ephes. 2.2. Pharaoh in Egypt perse­cuted the Israelites, the then onely true Church of God, and he was drowned for his labour.2. Macha. 9. What is this to the Syna­gogue of Rome? Antiochus breathed out threatnings against the Iewes, and was eaten with wormes.Mat. 27.18.23 Pilate vniustly and against his owne conscience condemned our Sauiour Christ to please the Iewes, and killed himselfe. The three Herods, Ascalonita, the Tetrarch, and Agrippa, kild the infants, put Iohn Baptist to death, and mocked Christ, slue Iames with the sword, imprisoned Peter; and all came to miserable and strange ends, by the iust iudgement of God. Emperours per­secuted the Primitiue Church the first three hundred yeares, and died fearefull and vntimely deaths. Old heretiques haue likewise bene plagued with the immediate hand of God. What is this to the Romanes, that are not such a Church as that which was then persecuted? What is it to vs that are not such tyrants or heretiques as those were? Besides, many a good King hath died an vnimely death in warrre; and many [Page 104] a wicked tyrant hath died quietly in his bed. To build vpon such euents, is but a weake foundation to erect the faith of a Church vpon. But as a man in danger of drowning, layeth hand on any thing he toucheth, though it be but a thorne that runneth into his hand: so Cardinall Bellarmine in his de­sperate cause, when he seeth the ship in the sea of Rome split­ted and ready to sinke, he raketh any thing, though he sting his conscience, which fasteneth his hand vpon that which cannot helpe, but is sure to hurt his cause.

88 If we looke into the state of the later Romane Church, since it was corrupt and rotten at the heart, we shall find matter enough to proue both many Popes and Cardi­nals, Emperours and Kings in your religion, wicked and damnable, by the disastrous ends of such as haue persecuted our Church. How many Popes haue had either vnhappie reignes, or fearful ends? The Emperour Charles that through heartbreake turned foole, and was shut vp in a Monastery. King Philip the second of Spaine is storied to be consumed with Sylla his consumption of lice,Plutarch. in Sylla. Historie of Spaine. or that Egyptian plague, which made the forcerers cōfesse, Digitus Dei est hic, the hand of God was on him. Queene Marie had no great happinesse in her life, nor ioy in her mariage, lesse in her sorowful death, least in the losse of Calice, one of the greatest crosses that euer happened the English red Crosse.

89 We admire the hand of God in these euents, but we make them no mark of our Church. We insult not ouer your fals, but commisecrate your blindnesse, that cannot see the hand of God against you in your Spanish Armado, where­against, God vsed the wind and sea for his weapons of destru­ction: Nor the peaceable end of that noblest Queene that e­uer liued, after so many conspiracies; and the miserable deaths of all her enemies that rose against her: Nor the preseruation of his Church against al that the Pope or his maister the diuel can do.

15. Foelicitas temporalis.90 Temporall felicitie. If euer Cardinall Bellarmine slept, or dreamed, or doted, (and God wots, though perhaps he be too busie to sleepe profoundly, yet he dreameth and doteth [Page 105] often) then hath he shewed his carelesse hart and seared con­science, in making temporall prosperitie a note of the true Church: Of his it may be, of Christs it is not, neither euer was, nei­ther find we any promise that it shall be, as long as it is in this world. Our Sauiour Christ saith,Ioh. 18.36. My kingdome is not of this world: himselfe neuer enioyed in his owne person, neuer promised his followers, any earthly preferments. I send you forth as sheepe in the midst of wolues: Mat. 10.16. what temporall felicitie haue sheepe in such company? Not to runne ouer histories that would aske a volume: from the bloud of Abel to the bloud of Zacharias the sonne of Barachias, Mat. 23.35. what such temporall feli­citie had the Church? From Noah to Abraham, from Abraham to Moses, from Moses to the Kings, from the Kings to the King of Kings the Lord Iesus: from Christ to Constantine, from Constantine all the ancient Fathers times; from thence vntill this day, could euer the true Church of God shew the colours of prosperitie to draw her souldiers to their Cap­taines quarter? When it was confined vnto one family, that one family often oppressed by famine, opposed by aduersa­ries, in bondage in Egypt, wandring in the wildernesse, gir­ded in with enemies, had pricks in their eyes and thornes in their sides, persecution of Prophets, murdering of Saints, e­recting of idols in the very temple of God, long captiuities, subiection to infidels in temporall gouernment, prouoked to idolatry with hazard of their liues, depriued of Prophets diuers hundred yeares; reduced to Christ, and a few Apostles and Disciples, the head crucified, the members dismayed, the shepheard smitten, the sheepe scattered, beleeuers hated, de­spised, murthered without pitie or mercy. Saint Paul to the Hebrewes sheweth the state of Gods Church vnto his time.

91 The multitude of Martyrs and Confessors in the pri­mitiue Church vnder flourishing Emperours, rich Procon­suls, pompous Presidents, vnder the Goths and Vandals, vn­der Arian heretiques, vnder proud Prelats and tyrannous Popes, can sufficiently confute this note of Cardinall Bellar­mine, that it neuer belonged to the true Church. Our Sauiour more then once admonisheth his Apostles, neuer to expect [Page 106] any such matter; and therefore shewed his calling to be with a powerfull ( [...]) working of the Spirit, that had such followers; and neuer promised them any temporall good, but the contrary: proposing no preheminence, but foretelleth subiection;Matth. 10. no honour, but contempt; no plea­sure, but paine; no laughing, but mourning; no peace, but a sword; all quite contrary to Cardinall Bellarmine, nay in op­posite contradiction to his learning. If he had but spent a lit­tle meditation vpon the 73. Psalme, or had read the 21. of Iob, or had but cast his eye to the 12. of Ieremie, and withall considered the perplexitie of those beloued men of God in this very question, he would haue paused, and gone into the temple of God, and made better enquiry before he would haue blotted his paper with so vaine a conceit, nay so dange­rous, so vntrue, against all experience by sacred or profane stories.

92 Where will this note of your owne Church appeare in the dismall dayes of your imagined Antichrist? Your selues say, he shall flourish with riches, power, victories, buil­ding of Ierusalem and temple, no man or earthly force shall withstand him,2. Thess. 2.8. Christs coming must onely abolish him: you and yours must be driuen into wildernesse to holes and caues of the earth, must be slaine and turned out of the world. If temporal felicitie shall proue the Church, you must lose it, An­tichrist must haue it. If he alledge Cardinall Bellarmine in that case, what can be answered, but that it was onely one Doctors opinion? Or would Cardinall Bellarmine take the aduantage, and proue his owne proposition true, by turning to his Antichrists prosperitie, and enioying the pleasures of sinne for the season, take that for the true Church which most a­boundeth with worldly glory, and so by sauing his life lose his soule? Certainly he must either eate this word (and tem­porall felicitie is a sweet morsell) or else he must be deuoured with the apostasie of the time. Cardinall Bellarmines proofe for this note, is onely this, that the victories of the old Testament were famous, of Abraham, Moses, Iosuah, Gi­deon, Samuel, Dauid, Hezechiah, Iosiah, the Machabees. There­fore [Page 107] Cardinall Bellarmines Church is the true Church. I say not therefore: but because that Church was the true Church, therfore God shewed his mightie power in the protection & defence thereof, and sent them Sauiours whē they conuerted and turned vnto him: otherwise when his Church sinned, he raised enemies against them, who ouerthrew them, spoy­led them, tooke their citie, burned their Temple, caried them away captiues, and liued Lords ouer them many yeares.

93 Then belike they were not the true Church when they were in such pressure: but they were when they had temporall felicitie. But Cardinall Bellarmine knoweth well e­nough, that this is farre from being any certaine note, or so much as probable, seeing it may so easily adesse & abesse sine subiecti interitu. The Church may haue it or want it, without preiudice or benefit. If the Church haue it, she must be thank­full; if she haue it not, she must be patient: neither hindreth the wicked, neither hurteth Gods children. Let prosperitie come to the wicked like the comfortable Sunne, yet it ei­ther hardneth them like clay in their malice, or melteth them like the fat of lambes to their consumption. Let aduersitie befall the righteous, it will either soften them to repentance if they liue, or passe them vnto glory if they die. Both are like fire to gold or stubble. Ignis accedens ad aurum sordem tollit, Lumnius ex August. in Psal. 128. accedens ad foenum in cinerem vertit: Fire applied to gold doth separate the drosse, applied to stubble conuerts it to ashes. The gold remaines solid and precious; the ashes by the blast of Gods iudgement are scattered from the face of the earth.

94 If the Cardinall shall obiect Gods promise of earthly blessings which he hath proposed to his children;Deut. 28. vnto 14. Matth. 6.33. or that of our Sauiour to them that first seeke the kingdome of God and the righteousnesse thereof, caetera adijicientur, other things shall be cast vpon you; or the like: we answer, that the promise of temporal prosperitie hath its manifold limitations, and must be restrained to a competencie, not enlarged to superfluitie: mediocritie of food and raiment, not mountaines of wealth and honour. Saint Peter had this promise as well performed, when he said, Siluer and gold haue I none, Act. 3.6. as euer any Pope [Page 108] that hath vsurped his pretended Chaire. The Preacher hath answered the Cardinall sufficiently in this case, that by these outward things no man can know who is worthy of loue or ha­tred. Eccles. 2.15. Weale and wo, prosperitie and aduersitie, health and sicknesse, yea life and death, can make no certaine difference betweene the good and bad, Gods election and reproba­tion. In these things he sheweth his mercie, in making his Sunne to shine, and his raine to fall vpon the good and bad, the righteous and vnrighteous. The wicked may liue to fill vp the measure of their iniquitie, the godly may be taken away from the euill to come; and who is sufficient to iudge of these things?

95 Thus hauing easily not onely runne ouer, but also o­uerrunne, and ouerturned these fifteene notes of Cardinall Bellarmines Church, which if they were certaine notes of a true Church, yet they belong not to the Church of Rome: it remaineth that nothing being opposite to this our note of the Antiquitie of that verity which God hath reuealed in the Scriptures, it must needs be granted that this must stand as the onely foundation of Christian religion, the ground-worke of our faith and beleefe, the onely reciprocall and conuertible note of the true Church. So that of this, and of this onely we may truly say, Where verity of doctrine gathered out of the Scriptures, which is the most ancient truth, and so is faithfully preached and rightly beleeued, there and no where else is the true Church. And againe, that you may see how the de­finition agreeth with the thing described, and maketh it a certaine note, that admitteth no exception or contradiction, note this, That is the true Church where the veritie of doctrine gathered out of the Scriptures of God, which is most ancient, is faithfully preached and rightly beleeued. Against this neither the altars of Rome, nor the gates of hell, shall neuer be able to preuaile, Rumpantur & ilia Codro, though the Pope and his Cardinals burst their hearts to withstand it.

96 This cannot be verified or iustified by any one of Bel­larmines notes, no not of them all, though twisted in a rope together. Let them be remembred once more, & that shortly. [Page 109] For what can the name Catholique more priuiledge the Ro­manists from Apostasie,Catholique. then the name of Israel did the Iewes from their idolatry? All were not Israel that were so called; there is an Israelite according to the flesh, & an Israel which is of God: there is a circumcision of the flesh,Rom. 2.28.29 and of the spi­rit; an outward in shew, an inward in proofe. So say we of the Romanists; they haue bene sometime a good Church, they afterward bare the face of a Church, but they are finally declined and fallen from the Church. This if they deny, we can proue it. Let them adde the truth of doctrine to Catho­lique, and we wil professe our selues to be of the true Catho­lique Church: otherwise the bare name, which is but the shell, we leaue vnto them; truth of doctrine, which is the kernell, we reserue to our selues. So is AntiquitieAntiquitie. without veritie, nothing but a blast of vanitie. Truth of a dayes birth, must be preferred before it. That which is now oldest to vs, was once new, when it was first made manifest, and new Ierusalem shall surpasse the old. As Christs new commandement was not preiudiced because it was new, so neither must a renewed truth be condemned when it appea­reth. Veritie may be somewhat graced by the grauitie of An­tiquitie, as a beautifull bride by her comely handmaid: but nuda veritas, naked truth, and that alone, without all colour or ornaments, is more acceptable to her spouse, most com­fortable to them that attend the bridegroome. Ʋeritas tem­poris filia, New dayes may produce old truth.

For continuance in neuer so great length.Duratio diu­turna. The diuell may claime it better then the Pope, and his lies are more ancient then the Popes equiuocations: and in this he is surer, that he hath continued in his owne person with all his Angels; the Pope by succession and change in himselfe and his members: yet the one may continue in his malice in this world, or in hell fire, as long as the other. Many false opinions in do­ctrine, and errors in life haue continued long in the world, which maketh them neither commendable to God, nor ac­ceptable to his Saints. But Verbum Domini manet in aeternum, Esai. 40.8. the word of the Lord endureth for euer; and this is the word [Page 110] which we preach: whatsoeuer is against or beside this, the longer it hath continued, the worse it is.

Amplitude or multitude.What is multitude without the truth of Gods booke? It is but a confused army without a Captaine, a very beast with many heads,Matth. 21.9. Matth. 27.23. Matth. 8.29. a hellish diuell with many legions, that will crie Hosanna to the Son of Dauid, and, Crucifie him, Crucifie him, in sixe dayes; yea confesse that he is the Sonne of God, and yet aske what they haue to do with him.

Is Succession of BishopsSuccession of Bishops. anything without truth gathe­red from the Scriptures? By no meanes. For so cursed Chams progeny might as well deduce their pedigree from Noah as Sem; the Priests of the Iewes from Aaron, and the people from their father Abraham. And thus they would haue pre­scribed against our Sauiour, and so they did; but with as much validitie as the Romanists against vs.

Conspiracie in doctrine.Will they stand vpon Conspiracie without truth of do­ctrine? This is like Ephraim and Manasses against Iuda, He­rod and Pilate against Christ. Their contradictions both past among Schoolmen, and present in sundry points, are infinite; if they agree, it is but as Simeon and Leui, brothers in euill. Many heretickes haue better agreed each with other, then themselues; and the most of their doctrine is but conspiracie against Christ in matter of faith, or against Princes in matter of obedience.

Shal Vnion of membersVnion of members. iustifie the Romane Church with­out Gods truth? Both Iewes and Gentiles fretted and ga­thered themselues together against the Lord and against his Christ. This may well be ioyned with the former. Such as the man is, Iudg. 8.21. such is his strength. Such as their vnitie is in the mem­bers, such is their conspiracie in doctrine: wicked men, false doctrine.

Sanctitie of doctrine.Holinesse euen in precepts as well as life, wil make a great and a good shew where it is, and must be holden worthy of all estimation. This is very true, but yet not without truth in the mysteries of Christianitie. Not to speake of many Philo­sophers morall precepts conducing to vertuous holinesse: The Scribes and Pharises sate in Moses chaire, and bade men [Page 115] do that which was holy and good; yet were they our Saui­our Christs most implacable enemies; and their righteous­nes was such, that if ours exceed not theirs,Matth. 5. we shall neuer en­ter into the kingdome of God. But to say as we should, Sanctitie and truth of doctrine is all one, which either Bellarmine must distinguish, or else he concludeth for vs, that the truth of do­ctrine which is oldest, is a note of the Church.

The Efficacie of Doctrine Efficacie of doctrine. may seeme exceeding prepotent in this case; but this is nothing without the truth of doctrine. For both heathen Orators haue bene powerful to perswade, and Antichrists doctrine shal leade men powerfully through hypocrisie to beleeue lies, when Christs doctrine may har­den many children of vnbeleefe, and become the power of God vnto their condemnation. Some may be pricked at their hearts, when others may grind their teeth at the same Sermon. Some may say, God is in them of a truth; others may say, the Preachers are full of new wine. At a word, we haue perswaded more from their falshoods, then euer they induced to Gods truth.

What is more acceptable vnto God from his faithfull ser­uants, then holinesse of life,Holinesse of life. Heb. 12.14. without which no man shall euer see God? This may moue much, if it be ioyned with Gods truth: it is otherwise but hypocrisie and blind deuotion. If they take holinesse for austeritie of life, many Turks and In­fidels, and idolaters haue gone before them. If they meane an honest, Christian, and charitable cariage in the course of godlinesse, we dare compare with them, and may be iustly said and proued to go farre before them.

The working of miracles may breed admiration,The glorie of miracles. yea asto­nishment, and from the simple may wrest a beleefe; but ma­ny shall cast out diuels and worke miracles, to whom Christ shall say, Depart from me, I know you not. Matth. 7.22. And Iannes and Iam­bres may resist Moses, and yet be but iugglers or sorcerers, far from true worshippers of God. The Romanists haue none now but counterfeit; we haue had many wrought by the mightie power of God, in the often and wonderfull deliue­rance of his Church and Saints from the tyrannie of the [Page 112] Romane Antichrist.

Glorious and bright hath bene the light of prophesieLight of pro­phesie. in Gods Church; yet an old Prophet hath deceiued a yong Prophet, when he left the charge of God, and hearkned vnto him. Their Prophets prophesie lies in the name of the Lord, we are commanded to auoid them.

Confession of Aduersaries.Let not onely your aduersaries approoue you in some things, but your friends also applaud you in all things; and either in charitie the one, or in flattery the other, speake bet­ter then you deserue. How doth this acquit you from the errors you hold and maintaine against the truth of Gods Scriptures?

The vnhappie end of some opposites.If you speake of the old Romane Church and the then per­secuting tyrants, you say somewhat that may moue: but In­fidels made the same obiection to Christians. But if you speake of later times, I would you durst compare. Suppose that some of your opposites haue had vncouth ends, they were punished for their sinnes, it iustifieth not your disobe­dience. A Iosiah may die in the field, as well as an Ahab; the one punished with temporall, the other with eternall death: and Ionathan, Dauids sworne friend, may die with Saul, Da­uids forsworne enemy. But turne your eyes to your Popes, obserue Gods iudgements vpon them, we need no worse examples to stop your foule mouthes.

Foelicitas temporalis.If all the twists of Cardinall Bellarmines fifteene fold ca­ble rope be dissolued into this, I may iustly say, or at least hope, that this will neuer preserue the Romane ship from the reuenging hand of God. Diues had more aduantage a­gainst Lazarus, the persecuting Emperours against the per­secuted Bishops and Christians, then the Cardinals Church hath against vs. And therefore I conclude, that the truth of God reuealed in the Scriptures, will stand alone without all these; but all these can neuer hold out without that truth.

CHAP. V.
All aforesaid notwithstanding, we will not so confine Antiquitie in triall of veritie to that one euidence which is the Scriptures onely, but for all mens more abundant satisfaction, we will enlarge the bounds of Antiquitie to ancient Councels, Fathers, and Histories, which are the largest borders of probable Antiquitie.

IT is ill putting a sword into a mad mans hand, or to yeeld any so much as seeming aduantage vnto a boysterous & vntractable aduersarie. If we hold our owne, as soone may a dwarfe wrest Hercules club out of his hand or fist, as our Romanists recouer the truth out of our possession. For veritas, truth, is not only mag­na great, as Diana of the Ephesians was vnworthily styled and proclaimed, but & praeualet, it preuaileth too: which is the end of all our expectations, and the summe and rest of all our de­sires. Now the chiefe hand that holds it, the strongest locke that secures it, the best munition that defends it, is the writ­ten word and Scriptures of God: and that is ours by Bellar­mines inuincible argument, Inimicis iudicibus, our enemies be­ing iudges, as hereafter shall more euidently appeare.Infra. cap. 6. It may be perhaps imputed vnto me as an vndiscreete aduenture, that may giue aduantage to the Papists, to yeeld any thing besides Scriptures, for the triall of our Religion, which we haue receiued from the pen-men of Gods holy Spirit: yet notwithstanding, for our aduersaries more full satisfaction, I will be contented to enlarge the bounds of Antiquitie, and yeeld them ex superabundanti, of our curtesie, & aboue that we need, or they make good vse of, besides the Scriptures (with reseruation of their supereminent and superexcellent autho­ritie) the Councels, the Fathers, and the Histories of the Church, for the due & true triall of Christian veritie, not as theirs, but as indifferent witnesses for both.

2 For although that one Antiquitie of the Scriptures, be [Page 114] euery way in it selfe sufficient to decide & determine al mat­ters in Religion, to demonstrate the Church, to assure vs of the truth,Fortunatus in orat. Domi­nicam. and to guide vs vnto euerlasting life; as one saith, Si quaeritur quae sit Dei voluntas, habes Dei praecepta quae per Mosen Dei voluntate sunt vulgata; habes Dei filium, qui Patris voluntatem sciens, quae erant abscondita, reserauit, & quae obum­brabantur in luc [...]m transfudit. ‘If it be demanded what is the will of God, thou hast the commandemēts of God, which by Moses according to Gods appointmēt were published. Thou hast the Sonne of God, who knowing the will of his Father, hath vnlocked what before was hid, and hath brought to light what before was shadowed. And then what need we more to know then the will of God, reuealed in the old and new Testament?’ And what need we do more then the will of God so reuealed? Yet as those that professe themselues Mai­sters of defence, will not for their credite refuse to trie their skill at any weapon, so we are content to satisfie our aduer­saries thus farre, that if they will take vp any of those wea­pons, we will either by fine force take them out of their hands; or themselues for feare, and with shame shall like cowards cast them downe, and like obstinate and malicious men runne to fire and sword,Prou. 26.18. darts and mortall things, the most potent weapons that euer they vsed, for the support of the walls of their tottering Babel, or the defence of that whore that sitteth on the seuen hils; or we will be contented to yeeld them the day, and be seruants to their Maister.

Campion hath thē not Socolouius partit. Eccles. pag. 758.3 I know not what other euidence they can so much as pretend except Traditions, which Socolouius will, shall eandem vim penitus habere ad fidem Christianam faciendā quam Scriptu­ra, haue the same force with the Scriptures to beget a "Christian faith. But how vaine those traditions are, which he valueth at so high a price,Infra cap. 10. the following discourse shall a­bundantly proue, and so, as they shall haue little cause to vaunt of them, or trust to them. Yet he, aboue and beyond all others (not ex professo, Idem ibid. p. 156. and 757. but by the way perhaps or in a flourish or bragge,) addeth more by foure vnto these fiue, which I [Page 115] find not in any other so much as intimated much, lesse vrged as Reuelation, which himselfe counteth perillous, & so do we Popes decrees, schoolmen, both Diuines & Canonists, which we haue cause to like worse or as ill, and finally the Rabbins whom neither approue, but the histories are left out. How­beit indeed we vtterly except against these latter, as either vaine or partiall, or such as neither partie may well credit. The rest which I haue before named, are such as our aduersa­ries seeme to vrge against vs with great vehemencie, and we refuse not vpon equall conditions. Now we will trie who hath title to them, who haue them, who make most account of them, who least abuse them, best employ them, with such like occurrents and circumstances, as the cause shall re­quire.

4 The Romanists neither do nor can denie, but that we haue the Scriptures, for they cal vs for this cause Scripturarij, Prateolus. alij. Scripturemen. But they take such exceptions against our pos­session, that by their good wils they would haue them do vs on benefite at all. For first they say we haue got them surrep­titiously, & haue cosened the Romane Church of them. Se­condly, that when we stole them we left the best behind; we got the shels, they the kernels; we the barke, they the bo­dy, we the roote, they the sap, we the letter they the Spirit, we the sentence, they the sence, we the bare Scriptures, D. Kellison his suruey. l. 1. c. 2. they the meaning and vnderstanding of them; this in effect saith D. Kellison. And another somwhat fresher thē he saith: Ecclesia scripturā, haereditario iure possidet. The Church possesseth the Scrip­tures by right of inheritance, not onely the shell of the dead letter, but the kernell of the liuely meaning. All this we grant if he meane the true Church; but taking Catholike as proper and pecu­liar to the Church of Rome he saith most falsly. They which glorie of holy writ out of this Church, they boast of the shell with­out the kernell, and brag of their robberie. So confident are these Romanists that the Scriptures are no bodies but theirs and their heires by fee tayle.

5 Vpon the former they ground (though we neuer granted it, and they shamefully begge it) that we haue no [Page 116] title to the Scriptures forsooth, but what we haue from the Romane Church; that they are by right theirs, and none but theirs; they had the credite of the keeping of them. Yet our Doctor grāteth this vnto vs as a courtesie, that we know the Scriptures to be Scripture, yet by no meanes but only by the Romane Church.Idem. Let vs suppose, quoth he, that they beleeue that the old and new Testament are holy Scripture be­cause the Romane Church saith so. Neuer suppose it, for my part I neuer thought it. No? saith the Doctor, Catholiques (by which he meanes Catholique Romanes, (as after in the same se­ction) haue had the Scriptures in their keeping time out of minde, as all histories, all Councels, all ancient Tradition will witnes for vs. And so at least by praescription, Catholiques are the true and law­full possessors of the Scriptures, yea histories and the ancient bookes of the Fathers, &c. Where you see they haue All Histories, yea and Histories too. And withall obserue that he hath these fiue parts of Antiquitie, which I spake of, Scriptures first, Councels, Fathers, Histories, and Traditions. Againe he saith, Luther and Caluin and all found the Bible in the Catholique Romane Church, they tooke it without the true owners leaue; therefore they are theeues, and no lawfull possessors: and therefore haue no right to vse it, especially against the true owners; wherein there seemeth great reason, Lest, saith he, they cut our throats with our owne weapons. Is not this a faire spoake?

6 What if we should tel the Doctor, that we had the Scrip­tures from the same hand that they had receiued them? The old testament from the Iewes in the naturall tongue wherein it was written, the new Testament from the Greeke Church in the tongue then most common in the world, wherein it was also indited? If the Iewes kept the Scriptures for their betters (so the Romanists repute themselues,) why might not the Papists keepe them for vs, and yet we their betters? Or is not the gate as open for vs, to leade vs vnto the Scrip­tures, as for the Romanes? Or will they haue the Iewes of their Catholique Romane Church? Or will they haue the Greeke and Romane Church all one, who haue liued and do liue in diuision vnto this day? The Grecians washed their al­tars, [Page 117] after a Romane Priest had said his Masse. The Romanes take the Greeke Church to haue bene a very long time schis­maticall, and for some hundred yeares hereticall: yet had they the Scriptures in their naturall language, more true and vncorrupt then the Romanes (by their more then a good many translations) had. And therefore we may iustly say, that as it hath pleased God the Philistins should keepe the Arke of God for a time, without violation,1. Sam. 5. & 6. though it was their scourge and plague: so it pleased him in his prouidence to make the Iewes and Grecians his keepers of the treasure of holy Scriptures, without corruption, to their shame and confusion, from whom both you and we haue receiued them. If otherwise we haue receiued them from you, it was at the last and worst hand, corrupted by your translations, and therefore we are not beholding to you, so much as we both vnto them: and it fareth with you from vs, as with them from vs or you, for you are well curried and cudgelled with them by all our writers, as well as they by either of vs.

7 Were it not a fine dispute of the Iewes and Grecians, to tell the Romanes that they are theeues, and no lawfull pos­sessors, and therefore haue no right to vse (the Scriptures) especi­ally against the true owners? Christians may not vse the Law and the Prophets against the Iewes, to proue that Iesus Christ is the true Messias: nor the West Church against the East, to proue that the holy Ghost proceedeth from the Father and the Sonne. For they had no right to vse them against the true ow­ners. Or will they pretend that those were neuer the true ow­ners? They may as well deny that God was the author of them. For they all were written in their tongues, and most for their sakes principally, and accordingly sent vnto them.

8 Did any of the ancient Fathers reason thus with the most damnable heretiques that euer were? that they neuer knew Scriptures to be Scriptures, but by the Church? that they vsurped them frō the true owners? that they might not vse them without their leaue? Nothing lesse. But when the heretickes alledged Scriptures, the Fathers answered by Scriptures, as our Sauiour Christ did the diuell, for whom [Page 118] the Scriptures were neuer written, and to whom they were neuer committed, but are common to all Gods children. Ac­cording to a right good obseruation of Iustus Orgelican, a Saint, as Cardinall Bellarmine intitleth him, and an ancient writer,Chap. 4. v. 4. on the Canticles, vpon these words: Sicut turris Dauid collum tuum, mille clipei pendent: Thy necke is like the tower of Dauid, a thousand bucklers hang thereon. Potest haec tur­ris Scriptura canonica conuenienter intelligi, Iust. Orgel. in Cant. quae per Spiritum san­ctum velut turris excelsa extructa est. In hac sanctâ Scripturâ om­nis armatura fortium reperitur, ex qua, vel contra diabolum, vel contra ministros eius fortiter depugnatur. Nam & ipse Dominus, cum in deserto à diabolo tentaretur, ex hac turri arma produxit, cum eum ex prolatis ex Scriptura sacra testimonijs vsque quaque deuicit. ‘This tower may conueniently be vnderstood the Ca­nonicall Scriptures, which by the holy Ghost is built much like a stately castle, in which is found the whole armory of the valiant, from whence both the diuell or his ministers are couragiously resisted. For euen the Lord himselfe, when he was tempted of the diuell in the desert, brought weapons from this tower, with which testimonies vrged out of the holy Scripture, he foiled him at euery assault.’

9 But suppose the Scriptures had bene so yours, as that you could not onely prescribe against all the world, but also hold them so close, that no man had them in his hands but you; yet could you neither say that they were not written for the common good of all, no more then you can say, that Christs death was not sufficient for all: neither that they were to be kept so close, but that your owne friends should see them and haue them. What if one of yours should lose them, and another should find them? and in perusing of them, should also find, that he stood entituled by them to an inhe­ritance as well as he that lost them? What should hinder, but that the finder might make his best benefit, and pleade them for his owne right, as well as the other that lost them? yea and iustly complaine,Mich. Salon. in 2. 2. q. 70. art. 1. cont. 3. conclus. 1. that he hath bene too long and vniustly kept from them? A man that hath writings, whereby another mans title may be cleared, the Iudge may command him to bring [Page 119] them forth. If he hath no commandement, yet charitie will bind him, if he know it, to produce them. This may not be, lest they cut our throats with our owne weapons, say you Maister Doctor. If you speake for your owne safety and securitie, you say wel, for they will cut your throats indeed. But if you speake of iust and right, you speake exceeding ignorantly, by your leaue, and vncharitably, by another Doctors opinion of your owne.

10 It is not safe for a theefe to suffer a true man to take away his weapon; but if a true man find a theeues weapon, or can wrest it out of his hand, it is lawfull and iust for a true man to vse it in his owne defence, to saue his purse and life; much more his soule. Hercules tooke from the Lion his skin, and Theseus from Periphetes the robber his club;Plutarch. in Theseo. shewing that this club which he had gotten out of another mans hand, was inuincible in his owne. This was their honour; this is our glo­rie, when we glory in these spoiles of our enemies, and beate them with those weapons which they account their owne. Bellarmine makes it an inuincible reason that is drawne from his enemies owne confession, and in truth it is so in law:Dist. 19. c. Si Rom. in gloss. Vbi plura. Il­lud quod quis pro se inducit, etiam contra ipsum inductum non de­cet reprobare, vt instrumenta, & quae similia sunt: ‘The euidence that a man offereth for himselfe, he may not reiect, if it be brought against himselfe, as instruments and such like. I am verily perswaded they would vtterly disclaime this in all, as they do in part, for their witnesse, so we might be debarred with them.’

11 Doctor Kellison holds it an iniurious vsurpation and a grosse absurditie, to ouerthrow enemies with their owne weapons: quite contrary is very true. It is prouerbially said, that when two ride on a horse, one must ride behind; so when two fellowes crosse and contradict one another, one must prooue a foole or a knaue, except they will counterpoise themselues, and be both alike. Was it not Dauids great glo­ry, that he cut off Goliahs head with his owne sword?1. Sam. 17.51. 1. Sam. 21.9. and was not that sword laid vp for a monument of that victorie? What differs our case? Antichrist of Rome claimeth the Scrip­tures [Page 120] for his owne sword, will haue it close to his owne side, and tied at his girdle; what if a valiant Dauid, a no bodie in the giants eyes, should take this sword of the Scriptures from him, and cut off his head? were it not a token of more valour? were it not worth the laying vp to Dauids vse for euer? To this sence was that prouerbe vsed, Suo sibi iugulo gladio, I ouer­came him with his owne weapon, I confuted him with his owne argument, I got my possession by his owne euidence. All this by way of supposition. For we will neuer grant, that the Scriptures are more theirs, or so much theirs as ours, or that we had them otherwise from them, but as from Commu­nes custodes, common treasurers after Iewes and Grecians.

12 Yet let vs make the same supposition againe, that the Scriptures are theirs, and theirs onely. Why then do they so debase and vilifie them? why do they refuse al triall by them? why do they call them, bare Scriptures, contemptuously, dead letters blasphemously? or if they forsake them and cast them from them, why may not we take them vp, and make our iust benefit of them? They are like a dog in a manger, neither can eate themselues, nor suffer those that could. They wil challenge the keeping of the key of the kingdome of heauen, but they wil neither enter in themselues, Mat. 23.13. nor suffer those that would. This is certainly a dogged and spitefull nature. They wil nei­ther acknowledge the soueraigntie of the Scriptures, nor suffer others to take benefit by them: they denie their autho­ritie, and will boast of their possession. In this there is neither rithme nor reason, no glory but shame. For all this claime of Doctor Kellison, the Chapter following shall sufficiently proue, how they vse this pupill, whom they thus pretend to be committed to their charge. How basely they reiect it, and make this Scepter of Christs kingdome, this glorious Kings sonne, this birth of the morning, this rule of righteousnesse, a very scullian in their basest seruices, a very darknesse of the land of Egypt, a crooked rule, by which nothing can be di­rected. Howsoeuer they pretēd their tutorage ouer it: which notwithstanding it recouereth its strength, and remaineth it selfe to be at the least the first and chiefest part of Antiqui­tie, [Page 121] if they will not allow it to be the onely. In this case we say of their so much bragd of possession,Praefat. in Io­nam. as Saint Hierome writes of the Iewes. Illi habent libros, nos librorum Dominum: illi tenent Prophetas, nos intelligentiam Prophetarum; illos occidit litera, nos viuificat Spiritus; apud illos Barrabas latro dimittitur, nobis Christus Dei filius soluitur. You Romanists, as the Iewes, haue the bookes, but we haue the Lord of these bookes; you hold the Prophets, we the meaning of the Prophets: the let­ter kils you, the Spirit quickeneth vs; you let loose Barrabas the theefe, that is, your traditions, we set at libertie Christ the Sonne of God.

13 Doctor Kellisons other cauill is, that though we so wil­lingly alledge Scriptures, yet we decide all by the bare letter of the Scripture. D. Kellison. l. 1. c. 2. This be amplifieth prettily with a similitude of a fowle and beautilesse maid (not like such as waite on chast Iesuits & modest Priests in their chambers here in England, howsoeuer they shift with their deuoted hostesses in other countries,) and such like conceipts, in effect thus much. That we deceiue the people with bare Scriptures, without the sap and sence, the pith and marrow of them; as if we went but to the huskes, or fed on bare bones, and that therefore the people should take heede of vs, and not beleeue their Ministers when they proue what they preach by Scriptures. (No? not when they proue by Scriptures? (the words proofe goes farre;) because forsooth heretickes do so. Because Tertullian refuseth flatly to dispute with Heretickes by bare Scriptures, and therefore no maruell if we refuse to decide controuersies with them by bare Scriptures. For bare Scriptures is of a waxie nature. Thus farre and much more, but all to the same purpose, hath Doctor Kellison made a bare tale. Will any man beleeue him in a case so apparently false? so opposite to his owne and fel­lowes consciences of vs, if they should be well examined, of that they dayly heare, and reade of vs and ours? Or need I now answer him that which hath bene answered by B. Iewell B. Bilson, by D. Rainolds, D. Whitakers in this very case? What importunitie is this? What art of railing & false accu­sations is here? As if our Sauiour Christ may not proue by [Page 122] the Scriptures because the diuell alledged them,Mat. 4. or Christ must not be beleeued though he proue by Scriptures, because the diuell presumed so to do.Aug. de set. Domini in mont. l. 2. Non debet ouis pellem suam depo­nere, quòd lupi aliquando se ea contegant, The sheepe must not part with his skin, because wolues sometimes couer them­selues therewith. The Scribes and Pharises, and Sadduces had more modestie then these men. When our Sauiour had once solidly cōfuted them by the Scriptures, they were afterward silent, and no man durst aske him any more questions. The diuell himselfe departed, after three wounds receiued; our aduer­saries stand desperatlie to it, though they receiue a thou­sand.

14 Campion complaines that they hauing the letter we will haue the figure: D. Kellison, that they haue the sence and meaning, we, as he pleaseth to style it, the bare Scripture. Which of these is the truer? A nobis verbasunt (saith Campion) the words are for vs. What are these words, but the bare letter? We desire the meaning by conference with other Scriptures, by the antecedents and consequents of the text; as Saint Augustine would haue vs: neither will we deny the harmonie of the Fathers concurring with such expositi­on. Haue you not giuen vs a sword to cut your owne throats? Or if you will claime both swords, as your Pope doth, you are verie cowards; Will you assaile with both, and haue vs defend with neither, when both are in our hands, as well and safer then in yours? If we vrge the words, you crie for the meaning: if we vrge the meaning, you crie for the words. What strange presumption is this, that you will haue it as you list? we must haue it as you will allow it? You will haue, hoc est corpus meum, taken according to the letter, we o­therwise,1. Tim. 2.5. in figure. We would haue those words There is but one God, and one mediator betwixt God and man, to be taken ac­cording to the letter: you, not without a strange distinction, abhorrent from the Scripturer. We must descend vnto you; you will not yeeld an inch vnto vs; are you not partiall in your owne conceipts?Iames. 2.4. Saint Francis. We know and will ingenuously con­fesse, that there are many places of the Scriptures plaine, and [Page 123] to be taken according to the letter, and all other sences will be absurd. There are other places, that if they be taken ac­cording to the letter, they will kill, as our Sauiour speaketh,Iohn 6. De doct. Christ. lib. 3. c. 16. and as Saint Augustine obserueth vpon his speech, Except you eate my flesh and drinke my blood. Flagitium aut facinus vide­tur iubere, vtilitatem & beneficium vetare, figurata loquutio est. ‘He seemeth to command a wicked thing or an hainous crime, to forbid that which is profitable and beneficiall, this is a figuratiue speech. If ill be commanded or good forbid­den, there is a figure. And he exemplifieth it by those words of our Sauiour.’

15 But if you will presse vs with the sence onely, why take you the letter? If you be reproued for the letter, why do you vsurpe it your selues? Let vs be bound to the same law, and we will aske no more libertie then your selues do take. Though in this your contradiction you do both together lit­tle lesse, then grant vs both, while one saith we haue the let­ter; the other, that we haue the sence. Howbeit what need we thus dispute? a flat negatiue were sufficient in this be­halfe. If a man may speake it in ciuilitie, you flatly and falsely bely vs; we stand not on the bare letter of Scripture, more then you. We professe with Saint Ierome, that the Gospell doth consist, Non in verbis Scripturarum, sed in sensu, Com. in Gal. 1. not in the words of the Scriptures, but in the sence; not in the barke but in the sap, not in the leaues of the words, but in the roote of the meaning. Non in legendo, sed in intelligendo, Conttra Lu­cifer. not in the rea­ding, but in the vnderstanding of them, as the same Father speaketh.

16 This haue all our writers professed; this do we stand to in the sight of God and man; this we defend in the face of our enemies. What need D. Kellison or father Campion bleare the eyes of their silly proselytes (whom they make seuen fold the children of hell worse then themselues) with this slanderous imputatiō, as if we had nothing but bare Scripture without any true sence or meaning thereof? If this protesta­tion yeeld not satissaction to their imperswasible iealousie & implacable malice, we wil giue it in D. Kellisons own words, [Page 124] and wish from our hearts, he would stand to his own doome, and that might be the issue and end of all strife. He saith thus. If they giue vs the letter of Scripture with the true meaning, D. Kellison. l. 1. c. 2. which is the formall cause and life of the word, we will reuerence it as the word of God, and preferre it before all the decrees of the Pope and Church. I would it were in our power to giue you this; or the grace of God were in you, to receiue it. As you can in no reason yeeld vs lesse, so we in our conscience would aske you no more, but that the letter of Scripture with the true meaning might be preferred before all Popes and Church. This had bene a sufficient supersedeas to your Councell of Trent, and would soone stop your mouthes euery day. But this is against the whole current & swinge of your Synagogue, as will in the next Chapter most manifestly appeare; and there­fore we are like to receiue answer as in many other cases, that this is but one Doctors opinion. To conclude, we are agreed that the Scriptures should be the first and chiefest Antiquity of the Church and true Religion, though our aduersaries allow it not the onely.Socolouius. partit. Eccles. pag. 756. Locus secundus ordine, fide verò primus, est Scrip­tura sacra. The holy Scripture is second in order, but first in credit.

17 The second euidence of Antiquitie is the Councels;Councels. which I place next vnto the Scriptures & before the Fathers, because many witnesses are to be preferred before one, espe­cially many vnited before any or many dispersed; and our Countriman Campion in his Thrasonicall challenge so placeth them, and so do others; but this greatly mattereth not.

18 These also our aduersaries claime as theirs, and none of ours, by any title. These made Campion a cocke of a hen, set a combe on his head, and spurres on his heeles, and made him step into the cocke pit, with a resolute and present minde, and would proue vs all crauens and runnawayes.D. Kellison. l. 4. c. 2. These D. Kellison saith we contemne; Caluin, Beza and others despise all the Councels; and he refers vs to his first booke, fourth and fift Chapters, for their words, where I finde not a word against Councels,Mur. ciuit. sanct. fund. 6. but that which is, seemeth against Fathers. Ano­ther, Quid adeò Catholicos homines recreat at{que} tranquillat, quid [Page 125] adeò terret & exanimat exitiales haereseos apros, vineae Catholicae vastatores, atque saluberrima summáque Conciliorum authoritas? ‘What is that doth so recreate Catholicke men and con­tent them? what is it doth so terrifie & exanimate the deadly hereticall bores, destroyers of the Catholike vineyard, so much as the most wholsome, and eminent authoritie of the Councels?’ saith this boasting Iesuite. If they apply this or a­ny of this vnto vs, they egregiously wrong vs, and shame themselues. For besides that we all giue much reuerence vn­to the ancient approued Councels, & receiue what by them was concluded against the most infamous heretickes in their times, as all our writers do affirme; so some of our aduersaries are contented to acknowledge the same. First, our friends; Concilium quid aliud est quàm flos & tanquam epitome Ecclesiae? saith D. Whitakers. D. Whitakers What is a Councell, but the verie flower & abridgement of the Church? And a little after, The name of Councels is large, their faith singular, authoritie great. And the former Iesuite confesseth of Luther: Lutherus magnoperè com­mendat & euehit laudibus Concilia. ‘Luther greatly commends and with prayses extols Councels. Though because Luther will not be conie-catched by them, the Iesuite saith he doth depraue them.’ The truth is, he doth sift and examine them: and good reason, when they haue bene in Romane fin­gers.

18 We do not indeed equall the first and best, to the foure Euangelists, as you would seeme to make Saint Gregorie do, but we hold their conclusions against those heretickes, who by the Scriptures were first learnedly confuted, & then iust­ly condemned by them.Dist. 15. cap. Sicut artie. 21. And Saint Gregorie giueth the same reason of his so high conceipt of them. Our indifferent and religious estimation of them is deliuered in the published ar­ticles of our professed religion.Art. 21. We are further contented to stand bound vnto them, as far as our aduersaries practise affoordeth vs example. We dare not, as is said, hold that the foure first Councels were as authenticall as the foure Euan­gelists, and that the Councell of Trent (one of the most par­tiall that euer was) is to be receiued like the ancient, and so [Page 126] make it as good as the Gospels,Ratione. 4. as Campion doth. Other­wise we shew & manifest our respect vnto them in the high­est commendations we can. Yea maister Doctor Whitakers in the reuerence of them taxeth the sentence of Gregorie Na­zianzen, as ouer hard and harsh against Councels. Neque ego Conciliorum dignitatem verbis conabor extenuare: D. Whitakers & Nazi­anzenū miror de Concilijs tam iniquè iudicasse & acerbè scripsisse, quandoquidem nullius vnquam Synodi felicem exitum vidisset: Neither will I go about to extenuate the dignitie of Coun­cels; and I wonder why Nazianzen did so vniustly iudge, and so bitterly write of Councels, that he had determined with himselfe, and vtterly resolued euer to auoid the meetings of Bi­shops, for that he neuer saw an happy end of them.

20 This might haue bene sufficient to them that saw these protestations so long in print before they wrote, to con­ceiue of vs, that we abandoned not the authoritie of ancient Councels, as our aduersaries in euery new booke lay vnto our charge. Yet Bellarmine, a meere stranger to vs and our countrie, a man sufficiently obliged and deuoted to the Church and her great maister of Rome, is more propitious to our credite then our owne countrimen (that we may find it true by experience, a mans greatest enemies are those of his own houshold: Bellar. de Cō­cil lib. 1. cap. 5. in fine.) for he ingenuously confesseth, that we accept a third part of those which himselfe and his receiue, and those the first sixe and vndoubted best. By that time I haue well exa­mined the matter, it may haply approue that they receiue, not esteeme not, approue not, so many as we.

Cap. 6.21 For the rest, besides these 18 by the Cardinal named, some are generall, and yet reprobated. Therfore generall Councels may erre, else why are they reprobated? Some in part admitted, in part reiected, like two in bed, one takē, the other forsaken;Luke 17.34. two at the mill, the one chosen, the other forlorne. One alone by it selfe is neither manifestly bild nor manifestly cashiered, like one alone in a bed, that can take no warmth. Hereby it euidently appeareth, y^t the Romanists admit some, exclude others: they yeeld their reasons, and hold them suffi­cient for their iustification. We offer our selues bound to the [Page 127] same law, we wil meate with the same measure. They are cur­sed if they haue diuers weights in their bag, one to buy with,Prou. 6. another to sell with; yet so they vse vs. We are contented to do as we are, or rather would be done vnto; and therein we wrong them not. Let this be sufficient for the indifferent rea­der, that we admit the Councels next after the Scriptures, as a most beautifull handmaid that lookes on the hands of her Mistris; but not as the Ladie,Psalm. 123.2. that hath power ouer the whole house; giuing not onely primacie of order, but supremacy of authoritie vnto the booke of God. We preserue that due re­spect that belongeth vnto the graue and gracious assemblies of learned men. Our aduersaries do no more, nay not so much. We offer, we intend, we will performe no lesse, and therefore in this we stand on equall termes with them: yea better termes then they. But I doubt our aduersaries will ap­peare to flinch from this they pretend. Except perhaps they produce new conuenticles in stead of old Councels, as the most of them do, euen to the very Trent, or vnder a thousand yeares, as Schoppius in the case of Pardons:De Indul­gentijs. c. 12. Ecclesiam Indulgen­tias approbasse, That the Church hath approoued and granted par­dons, so many generall Councels do witnesse, and begins with Clarimontanum, a cleare name, but an obscure assembly, 1096, and so downe to a Lateran or two, and such like of small re­spect, God knowes.

22 The Fathers writings also we receiue,Fathers. as excellent e­uidences of Gods truth. They are as Dauids Worthies: they haue bene valiant in fighting Gods battels: they are of the thirtie, but attaine not the first. Those Campion was sure were all his, euen as sure as Gregorie the thirteenth. But if Campion had not bene as sure Gregories, it had bene better for him by his head and quarters. These not onely Campion but all our Romanists claime, from the cedar in Lebanon, to the hys­sope that groweth on the wall, from the first to the last, from the greatest to the smallest; from the best to the worst: from the steward of the house to the scullion in the kitchin, that is, from the first and primitiue Fathers, to the most barbarous of the Schoolemen, as truly as all was the diuels to bestow [Page 128] vpon Christ. But what hath darknesse to do with light? why should error presume vpon the protection of truth? The Fa­thers were famous and excellent in their generations, their memory is blessed, their writings respected, their learning admired, their authoritie esteemed as much and more then themselues desired, or perhaps sometime more then the cre­dit of humane testimony may admit. And yet these whom we loue so well, whom we reuerence so much, must be none of ours: the Romanists claime all, they will not allow vs one.

22 The Apologie of the Romish and Rhemish Seminaries will needs haue them all, and onely theirs, and wil allow them to no body else.Cap. 5. All the soules of our Christian Fathers, all the Saints in heauen, all their actions, works, writings, liues and deaths professe for vs. And not much before, when he had soundly scoft at vs, for auowing Gods meere word, saith of himselfe and fellowes: We trust the learned Fathers of all ages, and there­fore sweare all that take degree (according to the ordinance of the Councell of Trent) that they shall during their life in all their prea­ching, Sess. 4. teaching, disputing, writing and otherwise, expound the holy Scriptures as neare as they can, secundùm vnanimem consensum Pa­trum, according to the vniforme consent of Fathers. And yet more like a Thraso or Signior Bragadochio, If any thing be ob­iected against vs, we say to it roundly, and thus such and such a Do­ctor expounds it, thus the Fathers interpret it. Thus Rabsheca may speake to the people that sit on the wall,2. King. 18. and perhaps some malcontents may beleeue him and murmure. But Hil­chia and Shebna, the learned will neuer beleeue him. Trie ere you trust, and beleeue as you find, are good rules. All is not Sun that shineth; the fairest shewes haue not euer the best proofe. They haue well said,Infra. Cap. 8. but they neuer yet did it, as shall after­ward appeare.

23 But as for vs, we are so far from thinking any good of Fathers (or else Friers be liers,) that we reuile and mis-call the ancient Fathers: that we contemne Church, Councels, Fathers, and chiefe Pastors: that we vse vnreuerent and reuiling speeches a­gainst the Fathers: that we are descended of paricides and reuilers [Page 129] of ancient Fathers. What can be spoken more bitterly, more spitefully? what can be written more impudently, more shamelesly? what can be vttered more slanderously, more vil­lanously? and all in lie, with lie and all: which I thinke he re­ceiued from Doctor Heskins, who layeth this to the particu­lar charge of Bishop Iuel, that he did not onely abuse, Epist. to B. Iuel but did mocke and scorne the learned and holy Fathers, contemne their lear­ned Commentaries with scoffes, reprehended their graue authori­tie, played and dallied with them, &c. How often hath this dam­nable slander bene most fairly and euidently answered? How haue all our writers, not onely gainsaid it by word, but ma­nifested the falshood of it by proofe and practise in all their books, so ful farced with the true allegations of the most an­cient Fathers?B. Iuel. Let the godly and learned Bishops Chalenge (to trie by the Fathers of 600 yeares after Christ) confute you. Let his bookes extant, not onely in English, but also in Latine, so full of Fathers sentences, stop your mouthes. Yet one comes but yesterday, and saith,Muri ciuit. sanct Fund. 1. Adsunt ante oculos fideliss. Cathol. veritatis testes, veterum Patrum volumina, recentiorum Doctorum libri, aliquorum Conciliorum tomi, Synodi Tridentinae decreta, ab his abundè licet discere quid doceant Catholici. Sed hi tam luculenti testes praetereuntur, non inspiciuntur, non audiuntur, &c. ‘There are before your eyes very faithful witnesses of the Catholique veritie, the volumes of the ancient Fathers, the books of moderne Doctors, the tomes of the ancient Coun­cels, the decrees of the Tidentine Councell: of these may be abundantly learned what the Catholiques teach. But these so manifest witnesses are passed ouer, are not lookt on, not heard, &c. This sentence of a stranger is somewhat more milde, but equally false, as shal appeare.’ But obserue how the Councell, or rather conuenticle, or rather conspiracie of Trent, is ranged with Fathers and ancient Councels, which sufficiently maketh their malice, or at least partialitie against the truth, manifest.

24 Let Doctor Rainolds margines of his Theses, and other writings, and allegations in his readings, satisfie you. Let Pe­ter Martyr and all the writers of our part, with their learned [Page 130] works, full stuffed with Fathers, content you, or at least stay your rage. Let the professions and protestations of all our writers conuince and condemne you. For we say, that we re­uerence the Fathers, as much and more then you: we rest in their authoritie as much and more then you: we giue them all their due commendations, as much and more then you: we haue them, we reade them, as well as you, perhaps better: we preserue them safe and sound in their first integritie, and so would leaue them to our posteritie, so do not you: we haue them, we vse them, we studie them, we alledge them, we beate and bombast you with them; yet are you so blind you cannot see it, so dull you cannot perceiue it, so senslesse you cannot feele it; or so obstinate and obdurate against truth,Plutarch. that you will not confesse it, like Lacedaemonian boyes.

Ratione 5. 25 How impudently doth Campion charge, that Tobie Mathew, and now the most reuerend and most worthy Arch­bishop of Yorke, with a speech, as if no man could reade the Fathers, and be of that opinion which he professed. This that eloquent and learned Doctor (in a publique and famous La­tine Sermon in Oxford, yet to be seene, and I am sorie it is not published as it is worthy) doth vtterly disclaime and de­nie: yet for more abundant satisfaction, heare his obtesta­tion and protestation, in his owne words: Testor beatum illud & sempiternum numen Deum Patrem creatorem coeli & terrae; testor vnigenitum Dei Filium Iesum Christum Seruatorem no­strum, scelerum & mendaciorum vindicem, Iudicem viuorum & mortuorum; testor Spiritum qui olim ferebatur super aquas, Spiri­tum Paracletum, Spiritum sanctum, Spiritum veritatis, praepoten­tem & immortalem Deum, trinum & vnum, quantum mens mea respicere potest praeteriti temporis spacium, inde vsque cogitando ac recordando repetens, nunquam hoc mihi, aut huiusmodi, vel scripto vel dicto, vel seriò vel ioco, vel vigilanti, vel somnianti excidere. ‘I call to witnesse that blessed and eternall power, God the Fa­ther, Creator of heauen and earth: I call to witnesse the onely begotten Sonne of God Iesus Christ our Sauiour, the auen­ger of wickednesse and lies, Iudge of quicke and dead: I call [Page 131] to witnesse the Spirit that moued vpon the waters, the Spirit of comfort, the holy Spirit of diuine truth, prepotent and immortall God, a trinitie in vnitie, as far as my thoughts can recollect the time past, and from thence repeating, can me­ditate and remember, that neither this nor any such speech fell from me, either by writing or word, in earnest or iest, waking or dreaming. Whereby he then gaue abundant satis­faction to the present and most frequent auditorie; and may stop the mouth of malice it selfe, were it not opened by a ly­ing, and impudent, and maleuolent Iesuiticall spirit.’ Yet comes Doctor Kellison, Suruey. lib. 1. c. 4. who perhaps heard him (in all pro­babilitie heard of him and of his protestation, after so many yeares) and brings it in againe, as if it were without question true, and granted without any contradiction. Whereof what better confutation can there be, then an opposition of their reputations and credits, to say as his Grace in that Sermon did, alluding to the plea betweene Ʋarrus and M. Aemilius Scaurus: Ille ait, ego nego, vtri creditis? He saith it, I denie it, whom will you credit? A malcontent, a fugitiue, an enemy, a Papist, a traitor said it: a contented, constant friend, a Pro­testant, a learned and loyall subiect denies it, a Bishop, an Archbishop, yet resolutely renounceth it, and is ready to de­pose the contrary euen to this day. What would they do if he were dead, when they deale thus with him being aliue, and able to answer the proudest Archbishop in Europe if he dare oppose him? as Beza liued to answer the slanders of his supposed death. If any vrge this farther, I will say no more but as one said merily, Domine Audax, you are too saucie: Accipe stultum, & sede asse, Take a stoole, sit downe and please your selfe.

26 His Grace had read the Fathers (as his owne hand in al his books, and ready turning of them sufficiently testifies,) his fit and frequent applying them in all his Sermons, can yet iustifie him; and as him, so all that professe any learning, espe­cially in matter of controuersie. And thus much in dutie be said for my most reuerend Maister, whose reading, diligence in studie, frequent preaching, I know, and perhaps may pub­lish, [Page 132] if I ouerliue him, when I cannot flatter him, though I would, as I will not now though I could.

27 We make no idols of the Fathers; we take them not to be Fathers of our faith, but followers of the truth; not de­uoid of all error, yet great lights of Gods Church; faire, yet not without blemish; true, yet not without escapes; faithfull, yet not without fault; fruitful, yet not without wants; profita­ble, yet not without some losse; safe, yet not without some danger. Excellēt are they and full of good matter, yet but ex­cellēt men, not Gods, no nor Angels. As Iohn Baptist was not y^e Lambe of God that taketh away the sins of the world, Ioh. 1.8. but pointeth at him with his finger, and sheweth him vnto the world, pro­fessing himselfe his inferiour,Mat. 3.11. not worthy to stoope downe and vnloose the latchet of his shoo. So the Fathers they are not Gods, they point at God, their writings are not Canonicall Scrip­ture, they direct vs to the Scripture, and acknowledge them­selues vnworthy searchers of them,2. Cor. 2.16. for who is fit for these things? Let this therefore be no more laid vnto our charge, that we contemne, despise, reiect the Fathers: for as much as we hold our selues, and that iustly, as farre interessed in them as you, keepe them safer then you, vse them better then you, yeeld them as much authoritie as you should giue them, as themselues do require, as pietie will suffer, which comman­deth soueraigne submission to Gods Scepter, that is, his word, wherein is reuealed and taught all certaine truth concerning Gods seruice and our saluation.

28 And this we will not assume onely (as you do in most things) but prooue it also, which afterwards shall more euidently appeare;Cap. 8. where what account your partie maketh of them, shall be, I hope, sufficiently prooued. This was thought reasonable to an heathen Philosopher, Ʋnum­quemque Deum sic coli oportere quemadmodum ipse praescripsit: Socrat. apud August. de Ci­uit. Dei. God must be worshipped as himselfe prescribeth: the rules whereof must be receiued from God, not from man; from the writings of God, not from the writings of men. Thus are we contented to vse Fathers as an euidence approued in the third place.

[Page 133]29 HistoriesHistories. are the last which we can allow, or our ad­uersaries can aske,Plutarch. as a Commune principium common to vs both. In which we are priuiledged as they, and they as we. They are witnesses of former times and ages, and the occur­rents of them. We alledge and vrge them, and can iustifie our selues, and condemne our aduersaries by them. The more ancient they are, the more authoritie we giue them. The later are more partiall, and therefore of lesse credite. While the Church stood in her intregritie, men were not so drawne vnto parts, as after they were. It could not be said then, some were Papists, and some were Imperials, (by which distincti­on many histories are by our aduersaries drawne into suspiti­on) but either before the Church medled with Emperors, but to send them humble Apologies; or the ciuill State with it, except to persecute it; or after the common-wealth was ioyned with the Church, the ciuil with the Ecclesiasticall, the Emperors with the Bishops; when there was such an har­monie of mindes, that each wrote the truth of other, and both of themselues, as neare as humane frailtie commonly doth: yet not so without exception, but that there may be found errors in Chronologie, and the distinction of times, in relation of matters receiued by report on the credite of o­thers, with such like iust exceptions which our aduersaries will allow vnto themselues, and therefore cannot denie vn­to vs.

30 Howbeit this may serue for our iustification in this behalfe. We will admit all Campions Catalogue, which he onely nameth and challengeth as his owne (an easie claime, and as true as if we should set downe a catalogue of Popes names, and say they were all ours,) and will except against none of them, whom some of their partie hath not excep­ted against. We will alledge and auouch nothing for our selues and against them, but it shall be out of such histories or reports, as themselues admit for their owne, or that can­not (by our aduersaries conclusions) be said to be ours, or in the least matter partiall for our sakes. We wil not name a Bol­sec, nor a Prateolus, nor such like, as they do none other; that [Page 134] is, we will not produce an enemie, no not any they account their aduersarie, to testifie of the hereticall doctrines, and damnable liues of their Popes, or his Cleargy, or the multi­tude that adored the beast.Cyprian. e­pist. 52. Hoc de apostatarum fictis rumo­ribus nascitur. Ne{que} possunt laudare nos qui recedunt, aut expectare debemus, vt placeamus illis qui nobis displicentes & contra Ecclesia rebelles, solicitandis de Ecclesia fratribus violentèr insistunt. Quare & de Cornelio, & de nobis, quaecunque iactantur, nec audias facilè, nec credas frater charissime. ‘This springeth from the false rumor of Apostates: neither can they praise vs who depart from vs, neither can we hope to please them, who displeasing vs, and being rebels against the Church, do violently insist to intice brethren from the Church. Wherefore whatsoeuer is cast a­broad, either of Cornelius, or of vs, deare brother, do not ea­sily heare it, must lesse beleeue it.’ This S. Cyprian requesteth on the behalfe of his friend & himselfe, & that of a friend: we will aske but the same rule for our selues, or against our most deadly and desperate enemies. For though Melancthon, Pan­taleon, Functius, Sleiden, and the Centurists, yea and our Mai­ster Foxe, are all excellent historians: haue & deserue their due cōmendations with vs; yet we are content not to beleeue thē against our aduersaries, except they produce such munimēts and records as may sufficiently strengthen their authoritie. Let vs haue the same measure, they shal find vs soone satisfied.

31 They deale not so with vs: but like lazy & foggy hounds, if one yelp before, all come barking after; game or no game, it matters not, they follow by the care like curres, not by the sent, like good dogs. So if one of your partie, be he neuer so wicked, yea & knowne vpon good reason so to be, yea con­demned by your selues for a lewd cōpanion; yet if he do but open before, you all follow after, not vsing that sagacity is required either in Iudges or witnesses, but drudge doggedly after, without care or conscience; as if all that is against any of vs were as true as the Gospell, whosoeuer writes it, whoso­euer speakes it. As it was said of a drunken sot, Tam naribus quàm oculis videt; He sees as well with his nose, as with his eyes; so of these: They smell better with their eares, then with [Page 135] their nose. But this argues their grosse ignorance, or profane securitie, or carelesse profanenesse, or notorious partialitie.

32 If we speake of your Popes liues, do you thinke we will call D. Barnes, Maister Bale, or the Centurists to witnesse? By no meanes. But as diuers of our men haue written compleat histories of former times, to whom vpon good cause, we giue deserued credit, and to whom your selues are beholden; so we receiue them as witnesses of truth: but we will admit nothing they say, as a disdaine vnto your partie, except we smell the sent of verity from former and more vnsuspe­cted authors, or such pregnant testimonies or records, as are without exception.

33 Thus if you will admit histories as you are bound, we will concurre with you, & stand to them as farre and further then you will or dare do. As in the proper Chapter of histo­ries shall by the grace of God most euidently appeare.Insra c 9. This in the meane time, I hope, will giue abundant satisfaction to euerie indifferent reader, that this false imputation where­with our aduersaries so impudently asperse vs still, (though our frequent protestations be against it,) that we refuse and renounce all Antiquitie saue onely the Scriptures, and of them we haue but the shadow, without the substance, the bodie without the soule; but as for Councels, Fathers, and Histories, we disclaime them, and cut them off at one stroke, is vtterly vntrue. Thus doth Socolouius most impudently slan­der vs, when he saith. Quanquam Lutherana & Augustana secta, Ebionis, Arij, Macedoniij, Apolinaris haeresin non sit sequuta, ea tamen habet doctrinae principia, ea fundamenta, quibus stantibus non modò Arij, & Macedonij haeresin renasci & germinare necesse sit, sed omnes alias quaecunque aliquandò orbem vexarunt Christi­anum: qualia sunt, nihil recipiendum esse praeter ea quae clarè & expressè in sacris reperiuntur Scripturis: Priuatum sensum cu­iusque in Scripturae interpretatione sequendum esse: veterum Con­ciliorum atque Synodorum paruam vel nullam habendam ratio­nem. S. Patres nullo praecipuè S. Sancti dono illustratos fuisse; li­bertatem de fide decernendi paenes omnes aequalem permanere: ‘Ma­gistratus spirituales in fide atque moribus, nullam coërcendi vim ha­bere: [Page 136] omnes passim sacerdotes, Doctores, Pastores esse; alia{que} eius ge­neris. Though the Lutheran and Augustane sect, follow not the heresie of Ebion, Arius, Macedonius, Apolinaris; yet hath it the same principles and grounds of doctrine, which stan­ding, it is not onely necessarie that the heresie of Arius and Macedonius should blossome and reuiue, but all others what­soeuer in times past haue vexed the Christian world: of which sort are these, Nothing is to be receiued, saue what is cleare­ly and expresly found in the holy Scripture. The priuate sence of each part of Scripture is to be followed in the interpreta­tion thereof. Little or no account is to be had of the ancient Councels or Synods. The holy Fathers were inspired by no speciall gift of the holy Ghost. The libertie or priuiledge of discerning faith is vnto all alike. The spirituall Magistrates to haue no power of coertion in faith or manners. In each place all are as Priests, Doctors, Pastors, or of the like kind.’

34 Euerie word of this is a most falsely; we denie it euery word, and protest against it; and all this booke, and manie before, shall and haue conuinced them to be most iniurious imputations, answered many hundred times before this was written. But that this may be seene the better not to be mine offer, take that which was offered in the triall of one of the greatest and grossests points of the Romish Idolatrie, and in­terpretation of that place which they chiefly vrge, before D. Kellison wrote, or many others, who yet continue vntrue slanders against the professors of the reformed religion.D. Whitakers in Campi. Rat. 2. Nul­lam in hoc iudicio antiquitatem refugio, nullum Concilium, nullum Patrem, nullum omninò sincerae vetustatis monumentum repudio. ‘I flie or shunne in this triall no Antiquitie, I reiect no Councel, nor Father, no not any monument at all of sincere Antiqui­tie. This we all professe as one man.’ Enter the lists of your owne practicall conditions, with any of those weapons; we giue you the challenge & will dare you at your owne dung­hill; the very gates of Rome, the Castle Saint Angelo: your Lateran and Saint Peters Church: your very Achelda­ma and field of blood, that was bought with the thirty peeces of siluer for which Christ was sold, and is now at Rome, or [Page 137] pretended to be: I maruell by what miracle. And therefore deceiue no more your nouices with this brag: I will proue you refuse, contemne, yea condemne all those witnesses your selues, or else my selfe will yeeld vnto your Inquisition, which is worse then Purgatorie, perhaps as hurtfull as hell, yet ho­noured with Saints, to your euerlasting shame, and Gods e­uerlasting glorie.

CHAP. VI.
Whether Protestants or Papists (as the Christian world is now deuided or stiled) do admit or reiect the first and chiefest Antiquitie, which is the Scriptures.

THe ancient Philosophers differed men from beasts, and therefore preferred men before beasts, because they haue the vse of reason. Saint Augustine (if the booke be his) almost equalleth men with Angels,In Soliloquijs cap. 7. & 8. because they haue reason as well as they; the principall emploiment whereof is in action, to distinguish betweene good and euill, in opinions betweene truth and error. To do an action without reason, is to do it like a beast, which may do good or euill by chance or nature, or by the ouer-ruling power of Gods prouidence, who disposeth all creatures in his seruice for his own glorie. This Tullie cals officium medium, Offic. l. 1. quod cur factum sit ratio probabilis reddi potest, that for which a probable reason may be giuen. To beleeue any thing without reason, is to beleeue more like a beast then a man, who is bound to beleeue nothing without reason. And there­fore though many things to be beleeued, exceed all discourse and reach of reason, yet do we beleeue nothing that con­cerneth the greatest mysteries of our religion, and by it of our saluation, but we haue good reason to beleeue it.Epipha. hae­res. 70. Quae­cunque dicit diuina Scriptura, ea credere oportet quod sunt, quo­modo verò sunt, ipsi soli cognitum est: ‘Whatsoeuer the diuine writ affirmeth, ought to be beleeued that they are so; but by [Page 138] what meanes they are so, it is knowne to God onely.’ That a Virgin did beare a sonne:Esai. 7.14. Matth. 1.21. Acts. that the God of glorie was cruci­fied: that so many wondrous works were done, and miracles wrought by our Sauiour Christ, and his Prophets, and Apo­stles, are all aboue and beyond reason; yet haue we great reason to beleeue them, because they are registred in the vo­lume of Gods written booke, the authoritie whereof is a Christians sufficient reason for all opinions and assurances of faith.1. Pet. 3.15. For which cause Saint Peter willeth euery man to be rea­die to giue a reason of the hope that is in him; not that the articles of the faith be made subiect to reason, but that all the world may see that we haue reason to beleeue as we do.Iunilius de partibus diui­nae legis. l. 2. c. vlt. 30. Fides no­stra super ratione quidē est, non tamen temerariè & irrationabiliter adsumitur. Ea enim quae ratio edocet, fides intelligit; & vbi ratio defecerit, fides percurrit: non enim vtcunque audita credimus, sed ea quae ratio non improbat: verùm quod consequi ad plenum non po­test, fideli prudentia confitemur. ‘Our faith indeed is aboue rea­son, yet is not held rashly or against reason. For what reason teacheth, faith conceiues; and where reason failes, faith goes on: for we beleeue them not howsoeuer we may heare say, but as they are not contradicted by reason: but what cannot be searched to the full, we acknowledge with a faithfull prudencie.’

2 When Plato, surnamed Diuine, (because of all Philo­sophers he drew nearest by drift of reason to the contem­plation of the Godhead and diuine nature) had read the first Chapter of Genesis, because it fauored and fauoured his owne opinion of the creation of the world, against Aristotles opi­nion of the non-creation thereof, who deemed that mundus was aeternus, the world was eternall; said more like a reaso­nable Philosopher as he was, then a conscionable Diuine which he was not; That Moses wrote the truth, but he wanted reason to proue it. Christians that beleeue it, haue reason so to do, because Moses in the Law, the Prophes in their times, our Sauiour in the Gospell, haue affirmed it. Thus we do not rest the truth of God vpon mans reason:Epiphan. hae­res. 65. Nos vniuscuiusque quaesti­onis inuentionem non ex proprijs rationibus dicere possumus, sed ex [Page 139] Scripturarum consequentia: ‘We cannot demonstrate the inuen­tion of euery question from our owne reasons, but by the consequence of the Scriptures. Therefore when any thing in Scripture is aboue and beyond reason, we imitate Pytha­goras schollers, whose Maisters ipse dixit was to them a suffi­cient reason.’ So say we that are Christians, in matters of faith & religion, this is our reason, God hath spoken it in the Scrip­tures. And none but this may secure a conscience of the truth of God, as the best, or indeed the only euidence there­of. Of which holy booke, men may more iustly say that which Seneca said of Sextius booke, which he affected and admired, Ʋiuit, viget, liber est, supra hominem est: Gods booke is a liuing booke, a booke of life, flourishing, a booke indeed most free from error, aboue the deuice of man to inuent it, aboue the reach of man to vnderstand it, aboue the reason of man to comprehend it. It hath astonished the most prophane, it hath conuinced the most peruerse, it hath taught the most lear­ned, it hath instructed the most ignorant, it hath made a se­cret sound in silence, it hath giuen light in darknesse and in the shadow of death; although the Gospell was to the Iewes a stumbling blocke, to the Grecians foolishnesse,1. Cor. 1.23.24 yet to as many of them as should be saued, it was (and remaineth e­uer) the power of God and wisedome of God. And there­fore what Saint Peter wrote of the old Testament,2. Pet. 1.19. may much more be spoken of the whole, both old and new, ‘We haue a sure word of the Prophets and Apostles, to which we shall do well to giue heed, as vnto a light that shineth in a darke place, vntill the day dawne, and the day-starre arise in our hearts. This word being agreed vpon on all hands, to be the certaine word of God, doubted of by neither part; we a­uouch and protest to be the onely true and perfectest rule of truth, as before is sufficiently proued.Chap. 5.’ Yet because the Reader shall find this opposed by the aduersary in this Chapter, I wil strengthen it with more reasons, that obseruing the reue­rence which is due, and we beare vnto the Scriptures, our aduersaries contempt and discountenance of them may the better appeare.

[Page 140]3 It was the credit of Moses, and of the Law he brought vnto the people (not that he had receiued it from Ioseph, or Iacob, or Isaac, or Abraham, or Noah, or from Melchizedech, or Adam himselfe by tradition, but (as the heathen said, à Ioue principium) that it was written with the finger of God,Exod. 20. Exod. saepè. that he made the Tabernacle and Altar, not like Iacobs at Be­thel, or Abrahams in mount Moriah, but according to the patterne which God shewed him in the mount Horeb: who did all things as the Lord commanded him, which is excee­ding often repeated. The Prophets afterwards held them­selues to that rule,Zachar. 1. Esai. Esai. and neuer stretched beyond this teth, with Dicit Dominus, os Domini locutum est, or ad legem & testi­monium. ‘Thus saith the Lord, the mouth of the Lord hath sp [...]en it: to the law and to the testimonie; they that speake not according to this word, they shall neuer haue the mor­nings light.’ These are the bounds God hath set at the foote of the hill; all must come neare, that they may heare, but not go ouer the railes lest they die,Exod. 19.24. Heb. 12.20. and be thrust through with a dart. All must come to the Scriptures, that they may heare and learne; no man may beyond them search into Gods se­crets, lest he be oppressed with his glorie. And therfore how­soeuer a man may write with good reason De Ecclesiasticâ Hierarchiâ, of the gouernment of the Church, I know not how he should write de Coelesti, Dionys. de coel. Hierarc. Psal. of the gouernment of hea­uen. The heauen of heauēs is the Lords, the earth hath he gi­uen to the children of men. Therefore we must giue vnto men (as vnto Caesar) that belongeth to them, to God that belon­geth to him. Saint Paul heard words in heauen that were not to be vttered out of heauen; so hath God reuealed whatso­euer is for the wel being and well doing of the Church mili­tant vpon the earth, but not what the Angels and Saints do or shall do in heauen farther then praise the Lord. Saint Hi­larie teacheth a better lesson then to meddle with the secrets of heauen,Hil. de Trinit. l. 3. when he saith, Bene habet vt ijs tantùm quae scripta sunt contentus sis: It is well with thee if thou canst be content with that is written.Amb. Hexam. l. 3. c. 3. And Saint Ambrose as well: Ego, quid fa­cere potuerit Deus, nunc praetermitto; id quod fecerit, quod apertè [Page 141] Scripturarū authoritate non didici, praetereo. ‘I now ouerslip what God might haue done; what he hath done, that manifestly I haue not learned by the authoritie of Scriptures, I let passe.’

4 It is vaine curiositie to enquire what we should do there, it is worke enough to studie how we may come thi­ther;In Naum. Cap. 3.8. and therefore though Saint Ierome (as before is noted) saith, fugiendum ad montes, we must flie to the mountaines, yet he restraineth with limits, Ad montes Scripturarum, to the mountaines of the Scriptures: and lest we should therein be deceiued, and take false Scriptures for true, he yet giueth a stricter limitation, Ibi inuenient montes Mosen, Iesu Naue, mō­tes Prophetas, montes noui Testamenti Apostolos & Euangelistas, There they shall find the mountaines Moses, Iosua, the moun­taines the Prophets, the mountaines of the new Testa­ment, the Apostles and Euangelists. And when one is come vnto these mountaines, and is exercised in the reading of such mountaines, if he cannot finde such a one as may reach him, (for the haruest is great, Mat. 9.37. but the labourers are few) yet shall his endeuour be approued, because he fled into the moun­taines; and the sloth of his Maisters shall be reproued & con­demned. The good Kings did like the good Prophets; when Religion was neglected or decayed, they restored it by this rule onely. Iehosaphat sent Priests and Leuites, 2 Kings 2 King. 18.3. habentes librum legis Domini, hauing the booke of the Law of God. Heze­kias did that which was right and true before the Lord, iuxta legem, according to the Law.2 King. 23. Iosias made a couenant with God, tooke an oath of his subiects, that they should do that which was written, in volumine illo quod legerat, in that volume which was read, that was the booke of the Law, that was found by Hilchias in the wall. The deformed Church was thus beautified, the decayed Church thus reedified, the cor­ruptions of the Elders were restored, reformed.

5 Christ our Sauiour by the Scriptures confounded the diuell, and vsed no other weapon against him that brought the Scriptures, and was as well skild in them,Tho. Aquin. Ca taur. in Mat. 4. as the greatest hereticks that euer wrote. ‘Yet as Hierome saith, Falsas è Scrip­turis Diaboli sagittas, veris Scripturarum frangit clypeis; Christ [Page 142] brake the false arrowes of the diuell drawn out of the Scrip­tures, with the true bucklers of the Scriptures.’ So say we, If Christ be our Captaine, let vs follow him, in his manner of fight against the greatest enemie that euer opposed his king­dome. You are preassed with Scriptures, answer with Scrip­tures. If you assaile vs by Scripture, we will aske no other defence,Ephes. 6.17. but that two edged sword of the Spirit, which is the word of God, either to protect our selues, or confute our aduersaries.Luke. 24. Mat. 21.42. Luke 10.17. Mat. 22.29. Iohn 10.34. Out of the Scriptures Christ taught his Apo­stles, confirmed the multitude, confuted the Scribes, blan­ked the Sadduces, and confounded the diuels. What is writ­ten in your Law? What readest thou? Know you not what is written? What saith your Law? Is it not written in your Law? Therefore you erre, because you know not the Scrip­tures. Christs preaching, his practise, his words, his workes, his life, his death, hath confirmed the written word to be the rule of truth. His Apostles following him as their mai­ster, in their Sermons, in their conferences, in their Councels, in their writings, silenced their aduersaries, instructed their disciples, cōforted the Churches, confronted the Iewes, con­uerted the Gentiles, onely by the power and euidence of the Scriptures, as by the Acts of the Apostles, and the old Ec­clesiasticall histories, it is cleare and manifest.

6 From the Apostles to descend vnto after times, in the chiefe prime of the Church; though Lactantius, Tertullian, Ar­nobius, and Augustine, when they wrote against the Gentiles, dealt most by reason, by the workes of God, and their owne writers, as Ʋarro and others, yet they vsed also the collation of Scriptures, of the old and new Testament, as the strongest arguments to conuince truth against them. But when Ire­naeus, Epiphanius, Augustine wrote bookes, or rather volumes against the Iewes and heretickes, did they confute them by the authoritie of the Church? or Councels, or Fathers, or Traditions not written? or by any things else but onely by the Scriptures?

7 I cannot finde, and I am perswaded it can neuer be di­rectly proued, that any of the ancient Catholique and appro­ued [Page 143] Councels, euer vsurped these words of the Apostles, Vi­detur Spiritui S. & nobis. It seemeth good to the holy Ghost & to vs, (though Bellarmine be of opinion they may:Act. 15.28.) but e­uer submitted themselues vnto the Scriptures in all their de­terminations and conclusions.Rhem. Test. in Acts. 15. Cyprian. E­pist. 54. nu. 5. vel. in vet. ed. lib. 4. epist. 2. Yet the Rhemists would faine finde one, by the testimonie of Saint Cyprian in an African Councell; wherein the Bishop seemes (as they take it) to vse the same words. For neither are the words the same with those in the Apostles Councell, neither do the words depend vpon their owne sence, but on antecedent proofes; neither seemeth it to haue bin a Councel of Bishops solemnly assem­bled, but rather counsell communicated one to another. The Apostles words are, It seemeth good to the holy Ghost and to vs. But in Saint Cyprian, It hath pleased vs by the suggestion of the holy Ghost. The Apostles had not onely the holy Ghost brea­thed vnto them by our Sauiour, but receiued him in the vi­sible signe of clouen tongues. And therefore they knew the mind of the holy Ghost by immediate suggestion, and might well say, It seemeth good to the holy Ghost and to vs. But these African Fathers, after they had alledged many Scrip­tures, and vrged many reasons out of them, by this imme­diate suggestion of the holy Ghost within those Scriptures, and by those reasons before giuen, do conclude: For these are the certaine suggestions of the holy Ghost. Which may be further probably conceiued by the very position of the words. The Apostles put the holy Ghost first, themselues af­ter, to signifie they had the immediate suggestion; the other put themselues in order before this suggestiō, the holy Ghost after, to note they had the mind of the holy Ghost in his re­uealed word, & neither by visiōs or sights: wherby they were more perswaded of the mind of the holy Ghost. So the words haue not dependance of the Fathers themselues, but on those allegations and reasons before suggested and produced. And finally, this seemeth not to be an assembled Councell, but a conference, either by letters, or communicating one with a­nother, and sending for subscription or consent; which ap­peareth by the beginning of the Epistle, where they mention [Page 144] not a Synod or Councell, but rather participato inuicem consi­lio, hauing conference or taking counsell one with another: which may as wel be in absence as in presence, as well at sun­dry times as at once, as well by some, and some often, as by an assembly altogether. For there is as much difference be­tweene Concilium, that is, a Synod or assembly, and consilium which is an aduice, as there is betweene decipere and desipere, that is, to play the knaue, or the foole; or with nearer resem­blance if it may be, a Maister incipiens and insipiens, the first may begin well, the other may begin, continue, and end an Asse.

8 I maruell the Rhemists were so ill aduised to alledge this to proue it a rule, that all Councels may vse the Apostles phrase, seeing they haue none but this, that I can find by mine owne search, or enquiry of others as yet, and this farre vnlike that: neither is this a Councell in their owne account; and if one, yet a priuate one, that can giue no rule nor good example to generall Councels, by their owne learning; yea and that one so priuate, yet presuming to set their names be­fore Cornelius the great Patriarch and Pope of Rome, being themselues but meane Bishops, and to call him Brother, that instylo nouo, in the new style is the Papists Pater Patrum, the Father of Fathers: and so to preuent those heretical doctrines that afterwards inuaded that Sea, when they concluded, be­fore the Pope heard of it, (what a sacriledge is this in the Romane Synagogue?) and to teach that all must receiue the cup of the Lord: which ancient custome is now abolished by good Cornelius his wicked successors. Certainly if the Rhe­mists had a better or another, they would neuer haue brought forth this.

9 But let this passe, both it (if it were a Councell) and all other ancient and approued Councels, strengthened and concluded their positions, their determinations, not authori­tate suâ, by their owne authoritie, neither presumed of the im­mediate suggestion of the holy Ghost, but by the authoritie of the Scriptures, whereby Arius, Macedonius, Nestorius and Eutyches were learnedly confuted, and iustly condemned in [Page 145] the foure first generall Councels.

10 There is a memorable and remarkable storie to this purpose, in that most famous and first generall Councell of Nice, whereof Constantine the Great (a graue and Bishop­like Emperour) like an Angell of heauen (as Eusebius repor­teth) was the chiefe.De vita Con­stan. l. 3. pag. 169. When he saw controuersies rather multi­plied, then made fewer, rather kindled, then quenched, made this exhortation vnto all the Bishops assembled: Euangelici & Apostolici, nec non antiquorum Prophetarum oracula, Theod. l. 1. c. 7 [...]. planè nos instruunt sensu numinis. Proinde hostils deposita discordia su­mamus ex dictis diuini Spiritus explicationes quaestionum. ‘The Euangelicall and Apostolicall bookes, together with the ora­cles of the ancient Prophets, do plainly (and we may well say fully) instruct vs in the knowledge of the Deitie; and therefore laying aside all hostile contentions, let vs take from the sayings of the holy Ghost, the explications of our que­stions.’ Which the reuerend Bishops did so respect and ob­serue, that when they had resolued against Priests mariages, or retaining their wiues, one Paphnutius homo Dei, Ruffin. l. 1. c. 4. Socrat. l 1. c. 11. a man of God, commended for chastitie, a Confessor that had one eye boared out for the testimonie of Christs truth, was haught in the ham, and was condemned to the mines, withstood the whole Councell with one sentence of Scripture (honorabile coniugium inter omnes, mariage is honorable amongst all men) and to this one man, that with one eye saw more then the whole Councell, bringing but one place of Scripture, they all yeelded, and gaue due reuerence to the written word of God, as vnto the surest author and stay of truth. Here was not truth preiudiced with number of voices, nor the Scriptures ouer­swayed by the pretended authoritie of the Church, nor the Popes pleasure attended, what it might please his Holinesse to conclude.

11 Euer in old time, and in the first and best Councels,In Concil. Chalced. Act. 1. p. 740. Act. 2. p. 288. & 5. pag. 308. Tom. 2. in edit. P. Crab. the bookes of the Gospels were laid in the midst before the Fa­thers & Bishops, as in the Councell of Chalcedon; so was it in the Councell of Constantinople. So in the Councell held by Theodorus Archbishop of Canterbury, wherof mētionis made [Page 146] Hist. Angl. l. 4.Nota in Cō. 1. Nic. p. 314. In Annot. Tom. 1. p. 918 Tom. 5. ad annum 431. num. 50. Binius Tom. 1. p. 918 vide Bato. in annal. ad annum 325. nu. 60. cap. 17. So they did, saith Binius in his notes vpon the first Councell of Nice. And so they did in the first E­phesin Councell, saith the same Binius. And Baronius, In medio Patrum consessu sedem cum Euangelio collocarunt, cuius intuitu omnes admonerentur, Christum omnium inspectorem & Iudicem adesse, synodi{que} praesidem agere. In the midst of the Fathers they placed a deske with the Gospell, by beholding whereof they might all be admonished that Christ was the ouerseer of all, and a present Iudge and President of their Synod. That which the Chalcedon Councell did in practise, was not to the shew of the eye, or for some solemne ceremonie; but they obser­ued it indeed, and made their conclusions and resolutions ac­cordingly, Sicut olim Prophetae vaticinati sunt, & ipse Christus nos instruxit. As the Prophets foretimes foretold vs, as Christ himself hath taught vs. ‘Et Concilium Syrmiense: Sicut Scripturae sanctae dicunt: As the Scriptures of God deliuer and teach, Se­cundùm Propheticas Euangelicas{que} voces, According to the voice of the Propheticall and Euangelicall writings; nothing in the Ecclesiasticall faith but the Scriptures.’ Whosoeuer pretendeth it,Histo. tripart. l. 5. c. 34. the rule is good, & without exception. Yea the very Creeds that follow that of the Apostles, haue this for their authority, euen concerning the common grounds of Christianity, accor­ding to the Scriptures.

12 Which wrested out the confession from Panormitan the great Canonist (I am sure no Protestant Israelite, but rather a Goliah among the Romish Philistims) to say,Parnormitan. ‘Plus creden­dum est vni priuato fideli quàm toti Concilio & Papae, si meliorem habeat authoritatem & rationem. A man may better beleeue one priuate Christian, then a Pope with a whole Councell, if he alledge better authoritie and reason.’ This we aske of our aduersaries, but they will not yeeld it. This we haue taken from the practise of all ages, and persons in the Scripture and since, and this we will by the grace of God hold, against the Synagogue of Rome, and citie of Satan. And good cause why. ‘For it conuerteth soules,Psal. 19.7.8. giueth wisdome to the simple, light to the blind, reioyceth the heart, endureth for euer, is righte­ous altogether. More precious then gold, sweeter then the ho­nie [Page 147] and the honie combe. This neither deceiueth, nor can be deceiued.’ It is not giuen by any priuate motion;2. Pet. 1.20. we are sure that those holy men wrote as they were inspired of the holy Ghost. These were written for our learning,Rom. 15.4. that through pa­tience and comfort of the Scriptures we might haue hope. These were inspired from God,2. Tim. 3.16. Ioh. 20.31. and are able to make the man of God perfect and absolute vnto euery good worke. These were written that we might beleeue, and beleeuing haue e­ternall life. Without which we cannot beleeue.Rom. 10.17. For faith com­meth by hearing, and hearing by the word of God prea­ched.

13 Seeing therefore holy Kings and Prophets, our Sauiour Christ and his Apostles, Councels and Fathers in the time of the Law, and in the dayes of the Gospell, against Iewes and Gentiles, errors and heresies, men and diuels, haue vsed the Scriptures, as all-sufficient, for defence of truth, reproofe of sin, exhortation to vertue, for sauing of soules, and glorifying God, who is blessed for euer: why should this so soueraigne a medicine, so direct a rule, so cleare a light, so pure a foun­taine, so glorious and fixed a load-star, so certaine a guide, that vnum necessarium, be reiected, contemned, nay vilified,Luke 10.42. with opprobrious, sacrilegious and blasphemous words, writings, deeds? If we of our Church do this, eiect vs, excommunicate vs, pronounce with sound of trumpet against vs Anathema maranatha, confiscate our goods, seise on our lands, burne our bodies, set on vs the markes of reprobates, while we liue, and lay on vs the punishment thereof when we are dead. But if the Romaine pretended Catholicks, do all this, yea and much more, to the discountenancing, disgracing, and tram­pling vnder foote of the Testament sealed with Christs blood, this precious word of life, that is able to saue our soules; good readers at least suspect them, and suspend your iudgement, vntill you haue made farther search into this eui­dence. And the Lord Iesus open your eyes, that ye may see your manifold errors, and eschue them, and soften your fro­zen hearts, that ye may discerne the truth of God, and obey it.

[Page 148]14 Howbeit attend a little, and heare what estimation is made of this precious pearle and treasure (for which a wise man would sell all that he hath to buy it,Math. 13.44.45.) by the professors and teachers, yea hearers and followers, of the Romane reli­gion. And then determine with your selues, and iudge ac­cordingly betweene vs and them. In which case shall I tell you what I haue heard with mine eares? I confesse, not of Maisters, but of Scholers, but such as in all probability spake as they had learned. I alledged to one, for the generall vse of mariage, among men of all callings, that of the Apostle Saint Paul, Heb. 13.4. Mariage is honourable among all men. He answe­red, Did you neuer reade that S. Paul spoke like a foole? so (quoth he) did he then. I heard a Recusant Gentlewoman (who had afterwards a child by a Recusant Gentleman, he married, she single) that cald the word of God the word of a dog, the Scriptures scraptures, the Bible a bable, and the Psalmes the shames of Dauid. Which out of question came from a greater wit, and as little grace. If you say, this is but a poore argument to prooue the generall estimation or con­tempt of the Scriptures, of all Catholickes Romaine, by such particulars, know that I crie but quittance with Bellarmine, who telleth a tale of an English woman, that hearing the fiue and twentieth of Ecclesiasticus read in the Church, in the vul­gar tongue, flang out of doores and said, (a [...] his words are) Hoccine est verbum Dei? immo est verbum diaboli. Is this the word of God? it is the word of the diuell. Thus vpon the cre­dit of an English Gentleman that told it, and a curst queane that spake it, he would proue it inconuenient, if not vnlaw­full, to reade the Scriptures in a knowne language, that might be vnderstood of the people. Let these testimonies beare the credit they deserue, and prooue eithers intention as they may, I will vrge them no farther, but iam sumus ergo pares. You haue as good as you bring; and God knoweth I report the truth.

In Apol. ad Clau. de Sa­nit.15 Haue the learned Sorbonists and other Diuines of Babylon (that accursed citie) any better opinion of the Scrip­tures of God? In which case shall I ask Beza? he will tell you [Page 149] that a Sorbonist said, Meliùs habituram Ecclesiam Dei si Pau­lus nullam Epistolam scripsisset, ‘It had bene better with the Church of God, if Saint Paul had written neuer an Epistle.’ Shall I aske Sibrandrus Lubbertus? he will report of another that said, that were it not for the authoritie of the Pope,De Princip. Christia. dog. l. 1. c. 5. he would giue no more credit to the Scriptures then to Aesops fables. These are fearfull blasphemies. Or shall I tell you what Gregorie Valentia said of one that vrged him with Scripture?Hassenmull. c. 9. Nugator vrget contrame [...], this trifler vrgeth against me that same word; I cannot deny, but that he and other Luthe­rans haue for themselues the letter, but we neither care for the letter nor literall sence, but we require the Catholique vnderstanding. And this you must vnderstand to be the Popes interpretation, from whose determination it is vnlaw­full to dissent. And againe to a certaine Lutheran: Idem c. 6. Si vis esse egregius Catholicus, ne occuperis esse Biblicus: ‘If thou wilt be a noble Catholique, neuer desire to be a Bibler. For the De­crees of the Church be sufficient for a good Catholique vnto saluation: these may you trust, so may you not the Scriptures. The Church hath the Vicar of Christ for her head, which is the Bishop of Rome, whose faith cannot faile, who hath all laws in the closet of his breast, and cannot erre.Idem c. 9. What of Ho­sius? Non ipsum verbum nec verborum sensus, sed Ecclesiae Romanae mens tibi contemplanda est: Neither the word it selfe, nor the sence of the words, but the mind of the Church of Rome must thou thinke vpon. We must take all Scripture and vn­derstand it in that sence which the Bishop of Rome deliuereth it, who is Christs vicar; and whereas he is head of the Church, the pillar and foundation of truth, he cannot erre. And again:Idem c. 6. What need we reade the Bible, when we haue the whole­some commandements of the Church, which vnto Catho­liques is in stead of the Bible? There were Christians before the Bible was written; the dead letter can saue no man: let vs heare the Church, and we shall be safe; for that is the li­uing tree, and the very Law of God, which neither erreth nor deceiueth. Or that of Turrian: Non Pauli verba, Not Pauls words, but the Churches interpretation is to be hol­den, [Page 150] for she is the liuely interpreter of Pauls words; the words of Paul are but a dead letter.Idem c. 9. Or another: The Bible will sooner make an hereticall Lutheran then a Romane Ca­tholike.Idem. cap. 6. Decalogus & lex nostra. Idem. cap. 9. Or another: That the Pope and their General, are set aboue all law, and are our ten commandements and Law. Or another: Quid mihi profers sacram Scripturam, quam quilibet haereticus pro se citat? What bringst thou me the holy Scrip­tures, which euery hereticke citeth? This is a dumbe iudge, it can giue no sentence; therefore not the Scripture, but the Bishop of Rome and the Romane Church is the iudge of con­trouersies, and we must stand to them, and not to that, if euer we will haue an end of controuersies. Or the Iesuites of Co­len, Idem 16. that call the Scriptures Sermonem abbreuiatum, a curtall word, and an imperfect doctrine, which doth not containe all things necessary to faith, good manners, and the ob­taining of a blessed life; that it is to be perfected by traditi­ons. For out of the Scripture can be nothing taken that is certaine and sure, but it is a leaden instrument, which both Catholickes and heretickes may apply to their purpose both alike.Idem c. 6. Or as Fabricius the Iesuite: Haeretici semper haeretica in nos vrgent Biblia: The heretickes euer vrge against vs hereti­call Bibles: but we haue the Bishop of Rome, whom if we follow, we can neuer erre, nor be deceiued. The Pope also may interpret himselfe, so cannot the Bibles; and therefore we may safelier trust his decrees, then the others obscurities.’

Idem 16.Or as father Iulius: ‘As the Prophets might safely trust the words of the Lord, so may euery Catholicke safely trust the Decrees of the Church: for in them he doth heare the Bishop of Rome speake, to whom by name and singularly the holy Ghost was giuen, and who is placed aboue all casualtie of error.’

16 These barbarous and monstrous speeches against the blessed word of life, and fountaine of liuing waters, I could not beleeue, they are so basphemous, neither would, because I haue receiued them from domesticall testimony, they are our friends; the Romanes and Iesuites aduersaries that write them. Yet can I not but trust them, and expose them to the [Page 151] beleefe of others, because they containe the very substance of the doctrine holden in the Popish Church. And though these words may passe away, or be denied, or qualified, or o­therwise construed, yet litera scripta manet, that which is in their bookes, they shall not deny, they cannot excuse, they wil not refuse for brats of their owne begetting, and botches of their owne breeding, in the vniuersall corruption of their vaine and wicked imaginations. You shall heare no base nor beggerly authors, but the chiefe writers of the Romish Sy­nagogue, the great Cardinals and Pentioners of that Court.

17 Ecchius cals the Scriptures, Theologiam atramentariam, Enchir. cap. 4. Hierar. l. 3. c. 3. an inke Diuinitie: Pighius, Nasum cereum, a nose of waxe: Melchior Canus, Iudicem mortuum, a dead Iudge. Another, Euangelium nigrum, a blacke Gospell. Pennas anserinas, Lib. 2. c. 8. goose quils. Regulam Lesbiam & plumbeā, A Lesbian and leaden rule, a dead and dumbe letter, a killing letter, the matter of strife. Sphinges riddles, Sybillas leaues, Protagoras principles. A doubtful, obscure, various, changeable, insufficient shop of heretiks. Lodou. Can. Latar. in orat. hab in Conc. Trident. Dead ink. Episc. Picto­riensis. Scriptura est res inanimis, The Scripture is a thing without soule, as other politique lawes.Brist. mot. 48 Cusan. ad Bo­hem. epist. 2. The weake and false castle of holy Scriptures. These are but phrases, or single words, or eia­culations. Heare their graue sentences: Haec est sanè omnium intelligentium sententia: This is the opinion of all that vnder­stand soundly, who do place the authoritie and vnderstan­ding of Scriptures in the approbation of the Church, and not on the contrary, who place the foundatiō of the Church in the authoritie of Scriptures. And afterward, Dico nulla esse Christi praecepta, nisi quae per Ecclesiam pro talibus accepta sunt: I say there are no commandements of Christ, which are not receiued for such by the Church. Another,Piggh. Hierar. l. 1. c. 20. Apostoli quaedam conscripserunt, non vt scripta illa praeessent fidei, & religioni nostrae, sed potiùs vt subessent: The Apostles haue written certaine things, not that they should be ouer our faith,Porcinum os quocunque cibo ieiunia sedat. but rather be vnder it. Is not this good reason? And Ecchius againe: Scrip­tura non est authentica sine Ecclesiae authoritate. It is euident that the Church is more ancient then the Scriptures, and [Page 150] [...] [Page 151] [...] [Page 152] that the Scriptures haue no approbation without the autho­ritie of the Church. Hosius a Cardinall saith of the Psalmes of Dauid, which Athanasius so highly commended, Saint Au­gustine and many Fathers illustrated in part or in all by their Commentaries; yea Christ our Sauiour and his Apostles haue alledged and commended them as commanding Scrip­tures,Aduer. Brent. de legit. iudic. written by a king and a Prophet, Quid ni scriberet? Scri­bimus indocti, docti{que} poëmata passim. Why should not Dauid write? Euery Poet and piper can write Poemes. And there­fore seeing this base estimation is made of the holy Scrip­tures,Controu. 3. de Ecclesia. is it maruell if Pigghius thinke that man mad that will be ouerruled by the Scriptures? Si dixeris haec referri oportere adiudicium Scripturarum, communis te sensus ignarum esse com­probas: If thou saist that these matters are to be referred to the iudgment of the Scriptures, thou doest manifest thy selfe to be void of common sense. Or may we not think it strange that Canus saith, Pestem esse si omnia referantur ad iudicium Scripturarum: Lib. 3. cap. 1. It were a plague if all things should be refer­red to the iudgement of the Scriptures. Or may we not wonder that another dares say and pretend, that quidam ex veteribus, a certaine ancient Father belike there was, qui ver­bum Dei, Socolou. de verae & falsae Eccles discri­mine. l. 2. c. 2. sacram{que} Scripturam pulcherimae imagini similem esse dixerit, quae vnum quidem & verum aspectum habeat, soli ip­sius artifici Spiritui sancto & Ecclesiae Dei cognitum, ita affecta est vt ex quacunque parte quis constiterit, eum aspicere videatur, ‘who said the word of God and the holy Scriptures were like a beautiful image, which indeed had but one true aspect, knowne onely to the artificer, the holy Ghost, & the Church, notwithstanding so affected, that on what part soeuer a man stands, it may seem to behold him.’ Where the good man ob­serueth not how he plucketh out his owne eye to blemish ours;Idem Partit. Eccles. p. 758. Trad. l. 6. ar­tic. 30. for he hath The word of God, and Scriptures, but the word of God is as wel Traditions as Scriptures; and then what cer­taintie at all will he leaue, when both Tradition and Scrip­tures may deceiue with their glancing eyes? Yet in this he saith true, that the Scripture glanceth on euery man, for so it doth, and maketh many a conscience blush. Coccius layeth [Page 153] to Swenkfeldius charge, that he saith de Euangelio scripto: Do­ctrina Euangelij est humanum Euangelium, Scriptura est incerta, & flexibilis doctrina, quae patitur se in varios sensus trahi: ‘Of the written Gospell, The doctrine of the Gospell is a humane Gospell, the Scripture is an vncertaine and flexible doctrine, which permits it selfe to be wrested into diuers sences.’ How can he see this mote in his brothers eye,Mat. 7.3. & not see the beames in his owne and fellowes eies?

18 Let Saint Chrysostome aske these great Doctors this short question: I will leaue them to answer, at their leasure.Chysost. ad Popu. Anti­och. Hom. 50. Quidigitur accedis si Scripturis fidem non habes? Si Christo non credis? nunquam talem Christianum dixerim, sed potiùs & gen­tilibus peiorem. ‘What do you coming, if you giue no credit to the Scriptures? If you beleeue not Christ? I will neuer hold such a one to be a Christian, but rather worse then an infidel. In meane while let him answer himselfe, Frustra iactat se Spiritum Sanctum habere, qui non loquitur ex Euangelio.’ ‘In vaine doth he boast to haue the holy Ghost, that speaketh not out of the Gospell. But Pigghius knowing his fellowes mindes, and feeling their distresse, not without cause com­plaines, (after a tedious, odious, loathsome and sacrilegious comparison of the certaintie of the Churches traditions a­gainst the word of God)’ Si huius doctrinae memores fuissemus, Lib. 3. c. 1. haereticos scilicet non esse informandos aut conuincendos ex Scriptu­ris, meliorisanè loco essent res nostrae: sed dum ostentandi ingenij, & [...]ruditionis gratia cum Luthero in certamen descenditur Scriptura­rum, excitatum est quodnunc (proh dolor) videmus incendium. ‘If we had bene mindfull of this doctrine, that heretickes were not to be taught or conuinced by Scriptures, certainely our cause had bene much better; But whiles for ostentation of wit and learning, we fell to the disputing by Scripture with Luther, we see (wo worth vs) what a fire it hath kindled. Full well did Pigghius perceiue that the Romish religion would neuer stand if it were tried by the touchstone of the written word of God.’ And this do they all most euidently confesse, while with one consent and voice they flie the triall of the Scripture.

[Page 154]19 For this cause they equall and preferre any thing almost before them, they take vpon them to dispence with them; they will giue them no authoritie for that maiestie they haue in themselues, the Prophets and Apostles that wrote them, that sauing Son of God that confirmed & sealed them with his blood: but from the authoritie of that Synagogue or rather Court, which (as hath bene proued) hath euer detested and abhorred them.Ib. q. 1. qui­cunque in gloss. Distinct. 34. lect. 82. prej­bit. Panor extra. de diuortijs. cap. Fin. sum. Angel. dict. Papa. Papa potest dispensare contra ius diuinum. The Pope can dispence (not onely with, but) against Gods Law. Papa potest dispensare contra Apostolum, The Pope may dispence (not onely with, but) against the Apostle. Papa di­spensat contra nouum Testamentum, The Pope doth dispence, not onely with, but against the new Testament. Papa potest dispensare de omnibus praeceptis veteris & noui Testamenti, The Pope can dspence with all the precepts of the old and new Testament. Quae haec sententiarum portenta, What strange? what monstrous speeches are these? And yet if worse may be heare worse.Socolouius partit. Eccles. p. 767. ‘Summa rei est, nullum verum argumentum è Scrip­tura, quae vel maximè perspicua videatur, erui posse, quod fidem Catholicam generet nisi accedat authoritas & interpretatio Eccle­siae Catholicae. The summe of the matter is this, that no true argument can be drawne out of the Scripture be it neuer so plaine, which may beget the Catholicke faith, except the au­thoritie and interpretation of the Catholicke Church do concurre.’ This he endeuoureth to iustifie by the example of Esau and Iacob: Isaac non potuit eos distinguere, sed Rebecca po­tuit. Isaac knew not one from the other, but Rebecca did. As who should say, the Church knoweth the Scriptures, better then God that made them. For if subtill Rebecca must be the Church, then blind Isaac must stand for God; for he was her husband, as Christ was the Churches. Yet his speech may stand good, though his proofe be naught. For if he take the Catholique faith for the present Romane faith, it is very true, that no pregnant place of Scripture cleareth it; but if he take it for the truth of God, euerie Chapter, euerie sentence proueth it. But this mattereth little, for elsewhere thus he saith, abusing a place of Turtullian which he wrote to a [Page 155] good purpose: Nihil proficiet congressio Scripturarum, nisi pla­nè vt stomachi quis ineat versionem & cerebri: The triall of the Scripture profits nothing,Socol. de ve­rae & falsae Eccles. dis­crim. l. 1. c. 1. except it be to bring a man in­to the turning of his stomacke and braine; which is true, as these old heretickes, and these new Catholiques abuse them.

20 Our aduersaries crie out against vs,Campion. that we do delum­bare, disioynt, mangle, or massacre the Scriptures, because with all Antiquity we seuer the certaine from the vncertaine, the pure from the vnpure, the word of God, from the word of man. And yet we leaue an honorable respect euen to those we esteeme least, for their grauitie and antiquitie, and giue them the next place vnto the Scriptures, and perhaps seate them somewhat too neare them. But all this will not serue our turnes. They are not ashamed to say,Muri ciuit. sanct. fund. 2. fund. 3. Plutarch in Demosthen. we blot out the A­postolicall writing. The Romanists pretend and vndertake the patronage of all the Scriptures; as Demosthenes Tutors did him and his fifteene talents; in the most solemne and se­rious manner. Yet see how they scorne them, deride, scoffe, blaspleme them. They lessen their authoritie, denie their suf­ficiencie, make voide what they list, retaine what they please, corrupt it by false translatiō, mis-interpret it by cursed glos­ses, dispence with it and against it, as with the lawes of sin­full men. Good subiects dare not, would not if they durst, so disgrace the lawes of a mortall King, as these vassals and ves­sels of wrath dare presume to deface, and discountenance the word of the King of Kings.

21 Bellarmine will not haue the Pope Anti-christ, C. Bellar. de Roman. Pon­tifice. l. 3. c. 1. because he is Christs Vicar, and so professeth himselfe: but Anti-christ effert se super omne quod dicitur Deus, lifteth himselfe aboue all that is called God, & therfore the Pope being but Gods Vi­car, maketh himselfe vnder God, & therefore cannot be Anti­christ: this is his reason. But obserue the prophesie, and apply it. Neuer was there garment so fitted to a bodie, as this is shaped to the Popes iust feature, and that two wayes; first the Apostle doth not say, quod est Deus, which is God, but quod dicitur Deus, which is called God. All Magistrates, especially [Page 156] of high estates, as Princes, Kings, and Emperors, and Angels too, are called Gods: the Bishop of Rome lifteth himselfe a­boue all these, as farre aboue the Emperour as the Sunne is aboue the Moone;De Maior. & obedientia, c. Solitae. and commandeth Angels, to carrie and recarrie soules at his pleasure. God is God in earth and in heauen; but the Pope is aboue God in earth, though God be aboue him in heauen,Staple. in prae­fat. doct princ. ad Greg. 13. Margar. de la Bigne in fine epistolae ad Greg. 13. in tom. pri­mo Bibliot. sancto. Patrū. Heb. 4.15.16. or else God is not in earth at all, but in heauen onely. For the Pope is said to be supremum in terris numen, the supreme god-head in the earth. And peraduen­ture would be taken for God in heauen, or for his Sonne Ie­sus Christ; as Margarinus words may well intimate: Te vnum respicio Pontificem, qui scias & possis compati infirmitatibus meis, tentatus per omnia pro similitudine: Itaque adeo cum siducia ad thronum gratiae tuae, vt misericordiam consequar & inueniam apud te gratiam in auxilio opportuno. ‘I looke towards thee alone as the Bishop which knowest and canst feele my infirmities, and art in all things tempted in like sort. Therefore I flie with confidence vnto the throne of thy grace, that I may obtaine mercie, and find grace with thee in time of need.’ This to Gregorie the thirteenth, scarse a Saint, much lesse a God. Therfore he setteth himselfe without question aboue all that is called God, in heauen and in earth, and yet is not a God. And if there were no other, yet this were a very probable, if not a demonstratiue reason, to proue him Anti-christ: for he setteth himselfe aboue all that are called Gods, and yet in truth are no Gods. But this is nothing, the Pope exalteth him­selfe aboue the onely very true God, & his Son Iesus Christ, whom he hath made heire of all things; and by whom he made the world.Hebr. 1. For what else doth he when he taketh his Scepter out of his hand? will giue his Lawes no farther al­lowance then may stand with his liking? that dissolueth what God bindeth? that tieth what God looseth? By which he doth not only say in his heart, there is no God, like a foole, but also doth manifest vnto the world, that he holdeth none other to be God, but himselfe alone, like a mad diuell. For he that giueth authoritie to a law, is aboue the law maker, as Iustinian was aboue Paulus, Ʋlpian, Pomponius, Trebatius, and [Page 157] others. He may deny this in word, but he doth this in deed, quid verba audiam cum facta videam?

22 Let him neuer smeare it ouer with faire words, when his ouert deeds do make his sacrilegious presumption and madnesse to be so knowne to all men, that we may iustly say, as one did vpon like occasion: He that knowes not this, Aug. is vn­learned; he that will not acknowledge it, is peruerse, he that dissem­bles it, is an hypocrite; he that denieth it, is impudent, he that de­fends it, is desperate and damnable.

23 They do confesse in word and writing, that all the Ca­nons of the Scriptures, yea and more then God would haue in the Canon, are the word of God; and yet are no farther allowed then they are authorized by man. Aske Salmeron, and he will vouchsafe you a good discourse, why God would haue his word of the old and new Testament committed to wri­ting. And he giueth approoued reasons,Tom. 1. Pro­legom. 25. as well in respect of the Gentiles, of Apostate heretickes, and also of the faithfull. And answers, why God gouerned his Church without Scrip­tures before Moses (though that be vncertaine,) and a while in the Apostles time before they were written. For first, the Church was but in few, and they taught in great measure by Gods Spirit. The Apostles liued to whom all questions and doubts might be referred. And in substance concludeth, that the Church could neuer haue consisted in truth and peace, without the will of God had bene written in Scriptures. Yet like a good Cow, that had giuen a good meale of milke, he kicks downe all this with his heele; and telleth vs plainly with diuers reasons,Tom. 1. Pro. legom. 32. That the Euangelists are not sufficient wit­nesses for that they wrote. First, they were not present at euery thing Christ did. Marke and Luke at very few. ‘Mathew and Iohn not at all. Secondly, they bring no witnesses for that they did not see. Thirdly, they note not all the times. Fourthly, not all places. Fifthly,Quis vnquam ab historico iuratores exe­git? &c. Seneca. de morte Clau. dij Caesari [...]. Rursus neque vt testes conscripserunt, quandoquidem nec iurati, nec rogati, nec de mandato Iudicis testificantur.’ Againe, they wrote not as witnesses, for that they were neither sworne, nor required, nor testified by the commandement of the Iudge. ‘Sixtly, Dicendum itaque Euangelistas scripsisse tanquam histo­riographos, [Page 158] quorum non est omnibus quae enarrant, dum gerantur, interfuisse. We must therefore hold the Euangelists to haue written like historiographers, of whom it is not required they should be present at all was done, and recorded by them.’ Non negamus Apostolos oculis vidisse, & manibus contrectasse: sed haec nobis modò fidem non faciunt indubiam, nisi quatenus ab Ecclesia illa visio Apostolorum & contrectatio comprobata est. ‘Quamobrem Euangelistae nunc nobis fidem non faciunt, satis est eos fidem am­plam ipsi Ecclesiae ab initio fecisse, &c. We denie not the Apostles to haue seene with their eyes, and to haue handled with their hands; but these make no vndoubted credit vnto vs now, but so farre forth as that vision and handling of the Apostles is approoued by the Church. Wherefore now the Euangelists giue vs no certaintie; it is sufficient that they made abundant faith from the beginning, vnto the Church.’ He saith else­where, ‘Si autem Ecclesiae secluso testimonio, Euangelistae conside­rentur, quantum ad humani iuris viam attinet, fidem plenam, imò semiplenam non faciunt, quia neque vt notarij, neque vt testes ro­gati, vt suprà dictum est testificātur. For if the Euangelists should be considered, the Churches testimonie being secluded, as farre as belongeth to the course of humane law, they beget not a faith either perfect, or halfe perfect, because they wit­nesse, (as before is said) neither as notaries, nor as produced witnesses.’ ‘Credere ergo sanctam Ecclesiam, omnium articulorum est praecipuus & maximus, quo credito, omnia fide accipiuntur quae credenda sunt; illo verò non credito, nihil perfectè ad salutem credi­tur. Imò immedicabilis efficitur homo, quia peccat in Spiritum san­ctam, Ecclesiam regentem & illustrantem, quod quidem peccatum non remittitur ei, neque in hoc seculo, neque in futuro. Therefore to beleeue the holy Church, of all articles is the chiefe and the greatest; which beleeued, all things are receiued which ought to be beleeued; but this not beleeued, nothing is perfectly be­leeued to saluation; yea that man is made vncurable, because he sinneth against the holy Ghost, gouerning and enlighte­ning the Church, which sinne certainly is not remitted to him, neither in this world nor the world to come.Salmer. Tom. 1. Prolegom. 1. pag. 4.’ And in farther discourse he saith, (Scripturae) canonicae proptereà dicuntur, quod [Page 159] in sacrorum librorum canonem ab Ecclesia receptae & repositae sunt, & quia rectè credendi, & benè viuendi nobis sunt regula: denique quoniam omnes alias doctrinas, leges, scripturas, siue sunt Ecclesi­asticae siuè apocryphae, siue humanae, regere & moderari debent. Nam quatenus illis consentiunt eatenu [...] admittuntur, repudiantur verò & reprobantur, quatenus vel in minimo contradicunt. Scripturam verò diuinam facit authoritate sua Spiritus sanctus, canonicam ve­rò facit iudicium Ecclesiae Catholicae, illam esse à Deo declarans. ‘Fur­thermore the Scriptures are said to be canonicall, because they are receiued and placed in the Canon of the holy bookes, and because they are our rule of beleeuing rightly, and liuing well: Finally, because they ought to gouerne and moderate all o­ther doctrines, lawes, scriptures, whether Ecclesiasticall, or Apocyphall, or humane. For in as much as they agree vnto those, in so much are they admitted; but reiected and refused in as much, as in the least thing they disagree from them. The holy Ghost by his authoritie makes the Scripture diuine, but the iudgement of the Catholicke Church makes it Canoni­call, declaring it to be from God. There was neuer Canoni­call Scripture therefore, before the Councell of Trent; for there was neuer any generall and oecumenicall Councell, which is the Church representatiue, that euer made any Con­stitution, for placing of the Scriptures in the Canon be­fore it.’

24 Soto Maior, a greater sot, concurreth with these.Soto Maior in Cant. c. 2. In antidotis Euang. Ioan. c. 13. And Doctor Stapleton, Per comparationem dilucidè ostendit ex voce seu testimonio, iudicio & authoritate Ecclesiae Catholicae constare nobis quae sint Scripturae, sacrae, diuinae & Canonicae; quanquam ip­sa Ecclesia sacras, diuinas ac canonicas non faciat, sed tantùm vt ipsi libri, sacri, diuini & canonioi, pro talibus habeantur, & cognoscan­tur, certo certius, quemadmodum in illa mulierum duarum concer­tatione: ‘He manifestly shewes by comparison, from the voice or testimonie, iudgement and authoritie of the Catholicke Church, it is appointed to vs which are the holy, diuine, and Canonicall Scriptures; although the Church it selfe make not the Scriptures holy, diuine, and Canonicall (this is contrary to Salmeron,) but onely that those holy, diuine and Canonicall [Page 160] bookes should be so accounted, and more certainly knowne to be so then certainty it selfe, like as in that contention of the two women.1. Kings.’

25 Aske aNicol. Papa dist. 19. Pope and he will tell you, ‘Si vetus nouum{que} Testamentum sunt recipienda, non quod codici Canonum ex toto ha­beantur annexa, sed quod de his recipiendis sancti Papae Innocentij prolata esse videtur sententia; restat nimirum quod Decretales Ro­manorum Pontificum Epistolae sunt recipiendae; If the old and new Testament be to be receiued, not because they are accounted wholly to be annexed to the book of Canons, but because the determination of holy Pope Innocent seemeth to be giuen for their receipt, it remaineth verily that the Decretals of the Ro­mish Bishops are to be receiued.’ Wherein are included many blasphemies, but two principall; the one that the authority of the Scriptures depends on the sentence of a Pope, a mortal and miserable, a sinfull, and a shamefull, or rather shamelesse man. The other, that the Decretall Epistles, some foolish, some par­tiall, some erronious, some hereticall, some dangerous, some superstitious, some blasphemous, some idolatrous, are made of equall authoritie with the Scriptures of God. O most damna­ble impietie, and wicked Idolatrie! What good Christian can endure it? What honest heart will not detest and abhorre it? Yet are the Romanists so past all shame, that with brazen af­ces and iron foreheads, and whorish hearts, they abbet, ap­prooue, and publish the same with one consent as before; and yet more may be alledged.Turrecrema. Ioan. de Turrecremata, a Cardinall as others aboue named, saith: ‘Quod illis libris (id est, Scripturis) sit credendum firmitèr, non constat, nisi per authoritatem Ecclesiae; vnde August. Euangelio non crederem: That we should stedfast­ly beleeue the Scriptures, appeareth not but by the authoritie of the Church, as S. Augustine writeth: I would not beleeue the Gospell, but that I am mooued by the authoritie of the Church.’ As much to say, if the sonne had not made me know his father, I had not bene acquainted with him, therefore the sonne is his fathers better.

26 The Samaritans reasoned much better then so. They were first told of the Messias by the woman, and vpon her [Page 161] word they beleeued, and came to Christ: but when they heard him, they beleeued, not because of her words, but be­cause they had seene him and heard him themselues. It is often obiected out of Augustine, Euangelio non crederem, In Ioh. 4. tract. 35. in fine. nisi Ecclesiae me commoueret authoritas: I would not beleeue the Gospell, but that I am moued by the authoritie of the Church. True it is, his first motiue was the Church, but his certaine perswasion came from the Scriptures, as by this ex­ample: Primò per foeminam, postea per praesentiam, sic agitur ho­diè: First by the woman, then by his presence, so fareth it now with those that are out of the Church, and are not yet Christians. Christ is taught by Christian friends, as it were by the woman, that is, by the Churches instruction. They come to Christ, and beleeue by this fame, and many more, and with more confidence beleeue in him that he is the Sauiour of the world, after they had heard himself; where we see Saint Augustines meaning. The Church leadeth men to the Scriptures, as a seruant vnto the maister: but the maisters will must be knowne at his owne mouth. Philip brought Nathanael to Christ, Ioh. 1.45. therefore Nathanael must reue­rence Philip aboue Christ. 2. King. 5.3. Naaman had not knowne nor heard of the Prophet Elizeus, if his maide had not told him, or them that informed him; therefore she is their better, and they her Lords. The reasons are all one: both absurd, and a­gainst common sense. Yet another Cardinall now liuing,Viuit, imò in Senatū venit. flourishing, and a part of the sacred Conclaue, followeth his fellowes for company, and ventures his soule with them, and saith, Sanè credere historias Testamenti veteris, Bellar. de Ec­cl. mil. l. 3. c. 14 vel Euange­lia Marci & Lucae, esse Canonica scripta, imò illas esse diuinas Scripturas, non est omninò necessarium ad salutem: ‘Verily to be­leeue the histories of the old Testament, or the Gospels of Marke and Luke to be Canonicall writings, yea that they be diuine Scriptures, it is not at all necessary vnto saluation.’ This is the learning of this present age.

27 The Lord threatned his people for their sinnes, thus: Behold you despisers, and wonder, and vanish away, Habac. 1.5. Act. 13.41. for the Lord will worke a worke in your dayes, a worke which you shall not be­leeue, though a man tell it you. If euer there were a wonderfull [Page 162] plague of excaecation, blindnesse and hardnesse of heart; this is it which an honest man could neuer beleeue, though it were told him, it is so incredible, but that it is so vsuall; the wicked cannot conceiue, because they are hardened in their sinne.Marius Victo­rin. de genera­tione diuina. An Scripturas quas legimus vanas opinaris? si vt nomine ita & re Christianus est quispiam, necesse habet venerari Scriptu­ras: ‘What? (saith an ancient writer) doest thou thinke the Scriptures we reade are vaine? If any, as in name, so in deed, be a Christian, it is necessarily required he should reuerence the Scriptures.’ But may we take Bellarmine at his word? is it his constant opinion? will he not? hath he not retracted it? No: this was no sodaine motion, be had said as much and more before, and therefore this is secunda cogitatio, his resol­ued opinion, which to vnderstand the better, heare what he said:De verbo non scripto. l. 4 c. 12. In Scripturis plurima sunt, quae ex se, non pertinent ad fidem, i. quae non ideo scripta sunt, quia necessariò credenda erant, sed ne­cessariò creduntur quia scripta sunt, vt patet de omnibus historijs Testamenti veteris, de multis etiam historijs Euangelij & Actuum Apostolorum, de salutationibus in Epistolis, alijs{que} id genus rebus: ‘There are many things in the Scriptures, which of themselues do not appertaine vnto faith, that is, which were not there­fore written because they were necessary to be beleeued, but they are necessarily beleeued because they are written, as is euident by all the histories of the old Testament, and many also of the histories of the Gospell, the Acts of the A­postles, the salutations in the Epistles, and other things of that kind.’ This is verbum abbreuiatum indeed, lesse then an e­pitome of the Scriptures. If this be not delumbation of the Scriptures, I know not what is. First, he makes God do much in vaine, yea to take his owne name in vaine: Frustra fit per plura, quod fieri potest per pauciora: It is vaine to go about, when one may go the nearer way, or to make more cost thē needs. If it were not necessary to be beleeued, why was it written? What consūption of Gods creatures, pen, ink & paper? What exhausting of labor? What waste of time, if lesse would haue serued? What is the end for w^ch the Scriptures were written, but to teach vs faith and obedience? May we thinke God so [Page 163] tedious in the Scriptures, which indeed are the most cōpen­dious bookes, to containe so much matter, that euer were written, as that he would vse so many words to so litle pur­pose, being not needfull or necessary to be beleeued? It was better said by ancient writers,Orat. 1. Dicere verbum aliquod in Scrip­turis redundare, est graue nefas; quod si nihil redundat, nihil est ina­ne, nihil superuacaneum: To say (saith Gregory Nissen) any word in the Scripture is more thē needs, is a grieuous offence. For if nothing redound, nothing is in vaine, nothing is superflu­ous. And Saint Hilary saith,Lib. 12. de Trinit. Dei sermo & verae sapientiae doctri­na, quae loquitur, & perfecta & absoluta sunt: ‘Whatsoeuer the word of God and the doctrine of true wisedome speaketh, is perfect and absolute. We may see the difference betweene reuerend antiquitie and presumptuous noueltie; they spake of the Scriptures as Gods bookes, our aduersaries as ill as of any prophane authors, if not worse.’ Some qualification might be giuen to the Cardinals words if they had bin vtte­red alone, yet considering that which followeth in him, and is before set downe by me, it cannot be, but that his direct meaning is to derogate from the absolute perfection of the Scripture, as if in some things it were superfluous, in others defectiue. From such damnable conceits, good Lord deli­uer vs.

28 But is it not strange, that all our aduersaries with one voice hold, that the Scriptures containe not all things necessary to faith and manners, or to saluation? and yet Bellarmine is of opi­nion, that welnigh three parts of the Bible was more then needed to be beleeued. I could wish that this Cardinall had consulted with his ancient and better: Saint Chrysostome would haue taught him a more wholesome lesson:In Gen. hō. 28. Nihil in Scripturâ sacrâ inuenire licet quod absque ratione aliquâ sit scrip­tum, quod non & latentem in se habeat vtilitatem: ‘A man can find nothing in the holy Scripture that is written without some cause, or that which hath not in it some hidden profit. Bel­larmine slipt a gaudie, when he ouerskipt this authoritie, which is as opposite to this of his, as light is to darknesse, truth to error.’ A good vnpartiall Bishop of the primitiue [Page 164] Church, to a nouellant, flattering, glauering, aspiring, ambi­tious Cardinall of Antichrists traine and family. How will he answer Saint Paul, Rom. 15.4. that saith, Whatsoeuer things were writ­ten aforetime, were written for our learning, that we through pa­tience and comfort of the Scriptures might haue hope. This the A­postle spake of the old Testament, much more of the new, say the Rhemists. Set this against Bellarmines words, and what are they but a flat contradiction? They were not written therefore, because they were necessarily to be beleeued, (saith Bel­larmine.) All that was written (euen all histories and all) were written for our learning, that we might haue hope, saith S. Paul. Can Cardinall Bellarmine be true to S. Peters keyes, that will be so false to S. Pauls sword?

29 As lasciuious talke sounds to a modest and chast eare, or loathsome meate sauours to a sound palate, so do these wicked, ghastly, and hellish deprauations of Gods word and holy Scriptures vnto an honest hearted Christian. But sup­pose, as the truth is, that the Scriptures of God be their most implacable enemy, and that they stand in the way against Antichrist, aboue all other armour, munition, weapons of­fensiue and defensiue; yet they cannot deny but that they are the word of that God whom they professe to serue, and of his Sonne Iesus Christ, whom they call their Sauiour, and of the holy Ghost whom they acknowledge their sanctifier. Me thinkes that for Gods sake who is the God of truth, and for his Sonne Iesus Christs sake, who is the way, the truth, and the life; and for the holy Ghosts sake, that inspireth and leadeth into all truth, they should beare more reuerence vn­to them, then so to deiect, vilifie, debase, and scorne the word and Scriptures of God with such scurrilous and scullianly termes, as I haue not heard or read giuen vnto the most con­temptible bookes that haue bene written, shall I say by an­cient Christians? nay I dare say by any ancient Philosophers, Orators, or licentious Poets.

30 Is it not sufficient to say, Scripturae non sufficiunt, The Scriptures are not sufficient to the doctrine of saluation? or that they haue bene approoued by the Catholicke Church [Page 165] of Rome? or that the Pope, or his Church, or both, should haue the greatest, and if you will, the onely swinge and sway in the interpreting of them? (which notwithstāding are false, and cannot without impudencie be affirmed, most certainly can neuer be proued,) but they must call it an inkie, a blacke Gospell, a mute and dumbe Iudge, and such like grosse titles and tearmes as before are out of themselues discouered, and giue it no authoritie in respect of the Author principall, which is God; or secondarie, which were Prophets and A­postles; nor from the maiestie and holinesse of the word it selfe: but all as shall be allowed by their supreme God in earth, the Bishop of Rome, a principall partie in the contro­uersies now depending? It were lothsome to run ouer what hath bene before said in this Chapter, of our Aduersaries inso­lencie, & vnmannerlinesse, impudency & gracelesnes against the Scriptures. A good and deuout Christian will be sorie to heare or reade them once, will take no pleasure to repeate them often. Let euerie gracious heart detest and abhorre such proud, peremptorie, wicked and pernicious blasphe­mies; and learne to giue vnto the word of truth and life that due respect which it worthily deserueth. And let all decei­ued Papists consider how they may in any matter trust them with any inferiour Antiquity, that dare thus abuse the books of Gods owne librarie.

31 He that is not faithfull in little, Luke 16.10. who will trust him with much? but he that is not faithfull in much, who will trust him with any thing? They that are so sawcie with Gods, will they not be bold with mens writings? Trie them as far you as wil, but trust them not; No man that doth a miracle in my name, Mark. 9.39. (saith our Sauiour) can lightly speake euill of me. Verily if Bellar­mine and his fellowes could worke miracles in Christs name, as they pretend they do, they could neuer speake so wicked­ly of his word.

32 But herein they demonstratiuely manifest themselues, not to be of God, because they heare not Gods word; Ioh. 8.47. 1 Ioh 4.6. For they that are of God heare Gods word, and reuerence and loue it; will neither speake nor heare euill of it, because they reuerence [Page 166] and loue and honor God the author of it. Howbeit, as that Sorbonist said, it had bene better if Saint Paul had neuer writ­ten any Epistle; so am I verily perswaded by that I reade, and is before deliuered, that there is no obstinate, resolued, lear­ned Papist, but would thinke it a faire day, and would warme himselfe heartily at that fire wherein all the diuine Scriptures in the world should be burned. Such is their ardent and fu­rious zeale towards them. Witnesse their often burning of Bibles in vulgar tongues, vnder pretence of corrupt tran­slations; their traducing of the Originall of the old and new Testament, in comparison of their corruptions which they would obtrude vpon the Church of God; their railing on it vnder colour of the letter and bare Scripture; their prefer­ring their Church, yea their Pope before it; and finally are so iealous of, and thinke so dangerous some parts of Scripture, as Saint Paules Epistles; The Epistles of Saint Paul. that as a worthy and learned knight heard by credible report (though he saw it not) some Iesuites of late in Italy in solemne Sermons, &c. cōmend S. Peter for a wor­thy spirit, and haue censured Paul as a hot headed person, transpor­ted with pangs of zeale: with worse then this. By all which they shew their venimous tooth and cankered heart against the Scriptures, which they could wish in one fire, as the Ty­rant wished his Nobles heads all on one neck, that he might cut them all off at one stroke.Irenaeus. Ex Scripturis conuicti in accusa­tionem vertuntur Scripturarum: Being conuinced by the Scrip­tures they turne to accuse the Scriptures: as the dog byteth the stone, which is throwne at him, though he hurt his teeth, and not the stone.

33 But suppose we grant them all this, that they are the onely and sole possessors of the Scriptures; they may raile on them as they list, they may authorise them at their pleasure, or cast them off, when they will; the Church may interpret them; the Pope may expound them; his sense must be the true sense, neuer to be altered or gainsaid. Will all this, if it were granted, satisfie them? May an honest Christian Catho­licke rest vpon this; That the truth is determined by the Popes and Churches exposition, whereunto we must stand [Page 167] and trust? No, saith Cardinall Cusanus, it mattereth not how Pope, or Councell, or Father, or any haue interpreted or expounded them,Epistola se­cunda ad Bo­emos. they must be taken according to the cur­rent practise of the Church. The present time, must giue the true tune of the Scriptures, as much to say, as the present age must controll if need be, all the ancient expositions and inter­pretations of the Scriptures, whether by Fathers, or Church, or Pope, or whomsoeuer; and the greatest Antiquitie must strike faile and fall vnder the Lee of the freshest Noueltie, to be braued and boarded at their owne pleasure.

34 Is not this strange learning?Epistola 3. In another epistle to the same people he saith, That a man must change his minde as the Church changes hers, and she may vary by the power of the keyes, as she will, in diuers cases. Vti quondam vita coniugalis virginali, posthaec virginalis praelata coniugali existit. ‘As in times past the maried estate was preferred before virginitie, but now vir­ginitie is preferred before Mariage. And so that which by their learning was more meritorious in times past, is now lesse; that which was then lesse, is now more.’ Thus may they preferre a yong deuice before an old, and yet claime Anti­quitie against all the world: in so much that God himselfe is subiect to mutabilitie if the Church alter: Sicut quondam Coniugium praeferebatur Castitati per Ecclesiam, ita apud Deum remunerantem; & postea mutato iudicio Ecclesiae, mutatum est & Dei iudicium. ‘As mariage was sometime preferred before Chastitie by the Church, so was it with God the rewarder of it: afterward when the iudgement of the Church was alte­red, so was Gods iudgement also. What is this but to call good euill, and euill good, sweet soure, and soure sweet,Isa. 5.20. which God abhorreth in men?’ How sinfull then is it aboue measure to make God accessarie to so great an iniquity?

35 If God iustifieth, who shall condemne? If God in the begin­ning thought Mariage good and rewarded it, as is confessed, can it be made euill by the Church, and condemned or puni­shed, as is pretended? This is to make that vncleane which God hath sanctified: nay more, they will make God himselfe to account that profane, which he hath hallowed: and so [Page 168] do binde God to the mutabilitie of the Church, which for waxing & waining, and variablenesse & changing, is likened to the Moone. As good a rest to leane vpon, as the brokē reed of Egypt,2. King. 18.21 which when a man trusteth vnto, it pierceth the hand, nay the heart and conscience, which is thereby led out of the way, & wounded, as the man that between Hierusalem and Iericho, fell among theeues. This one would not onely say, but might iustly sweare, especially if the Church be ta­ken as it is now contracted into the person of the Pope, who is made by the Iesuites all in all; and yet may be such a one as Pope Leo the tenth, who in comparison of many was tolle­rable,Balaeus. and yet could call the Gospell, the fable of Christ, Quid mihi narras istam de Christo fabulā? What tellest thou me this fable of Christ? He might haue lent it his eare, though he likt it not in his heart, for he held his riches and honour, his title and triple crowne vnder pretence of it. The farther conside­ration whereof must be deferred, till I shall speake of the crackt and rotten props of the Romane Synagogue. Meane while let the courteous Reader but seriously and with an honest heart consider, what reuerence and respect we beare to the holy Scriptures of God, as the purest fountaines of liuing waters; and make them not onely our chiefe, but our onely Antiquitie, Muri sanct. ciuit. fund. 4. whereby we would gladly trie our cause, and proue our selues the true Church; and how basely and blasphemously our aduersaries speake of it, write of it, abuse it, refuse it for any euidence at all, but when, and where, and how themselues list, and account it as a very fable. But I will conclude in one of the Popes white sonnes words, but better applied then he doth: Nihil contra Petri aedificium arenae casula: What are sandie grounds to Christs foundation? the threshold of hell against the gates of heauen? the Synagogogue of Antichrist, against the fold of Christ; or heresie against the Church of God? or all Traditions against Scripture, on which we are conten­ted onely to rely and rest.

36 Doctor Kellison draweth all our positions that we hold against the Churches vnlimited and transcendent authoritie, or the Popes soueraigne & omnipotent infallibility in allow­ing [Page 169] and interpreting the Scriptures at their owne pleasure, and their best aduantage; vnto the open way to Atheisme and infidelitie: yea he will haue almost all things we teach to tend vnto vtter apostacie, and irrecouerable damnation, euen this triall of truth by the Scriptures, being to vs a very Rhadamanthus. But we call heauen and earth to witnesse this day against him and them all; and iustifie, that the Pa­pists not onely open a gap, or prepare a way, but haue opened the very gates of hell, and proclaimed Infidelitie and A­theisme to the whole world, while they thus disgrace & make voide the singular preheminence and predominant power of Gods written word, which is the ground, foundation, rule, and touch-stone of all truth.

37 The Physitions haue their Galen and Hyppocrates, the Lawyers their Iustinian, the Philosophers their Aristotle, the Mathematicians their Euclide, euery facultie hath an au­thor to rest vpon; whom to reiect or refuse is a shame, and deserues a hissing out of the schooles. Onely Diuinitie hath no Commune principium, no Author to rest and relie vpon; the holy Scriptures are cashired from the schooles of Diuinitie. They daily brag and braue vs with challenge of disputati­ons, as diuers haue done; though we neuer did, neither do, neither will, refuse them, yet may iustly say, Contra principia negantem, non est disputandum: Against him that denieth the principles of Art, there is no disputing. They would haue vs run to them into other nations to trie our valour, as one Pom­pedius Silo said to Caius Marius: Plutarch in C. Mario. If thou be Caius Marius that noble Captaine, leaue thy campe and come out to battell. To whom Marius answered, If thou be a noble Captaine, come plucke me out by the eares to the battell. So we to our aduer­saries, Let them fight with these weapons, and plucke vs out of Gods vineyard by the eares, if they dare.

CHAP. VII.
Whether Protestants or Papists admit or reiect the second Antiquitie, which is the Councels.

FRom Scriptures we descend to Councels, as from mount Nebo, Deut. 34.1. and the top of Pisga, where we might best see the land of promise with Moses, vnto the valley of Iordan: a fruitfull countrey we confesse, but nothing so pleasant, or so comfortable, as where we might see more plainly the good promises and blessings of God; as from mount Sion where God dwelleth in perfect beautie, to the citie Iurusalem, where the faithfull inhabite; as from Sanctum sanctorum and the Arke of Gods strength, to the Tabernacle of the congregation, where the people assemble: as from the immediat scepter of the immortall God sitting in his Maiestie, to the assemblies of mortall men gathered toge­ther in his holy Name.Ezra 3.11.12. No question but Zerubbabels temple was very faire, but farre from the glorie of that was built by Salomon: that though the people shouted with a great shout, and reioyced, yet many of the Priests and Leuites and the chiefe of the Fathers, ancient men, when they remembred the glorie of the one, and saw the foundations of the other, they could not refraine to declare the sorrowes of their hears, with the teares of their eyes: They wept with a lowd voice: not so much misdeeming of Gods prouidence in the latter, that was meaner, as admiring Gods Maiestie in the former, and lamenting the ruines of that which was most excellent.

2 So gracious is the name of Councels, so venerable is the assemblies of Fathers. Some of them are for time ancient, for truth receiued, for care of Gods Church renowned: yet if we compare them with the honour of the Scriptures, which are the vndeniable and inuincible power of God vnto saluation to all that beleeue: Rom. 1.16. Iam. 1.21. The knowne power of God and wisdome of God, which ingrafted in vs doth saue our soules: though men may with good cause reioyce, that God hath prouided such gra­cious [Page 171] meanes, to preserue truth in his Church, and to trans­mit it vnto posteritie; yet the Priests and Leuites, and chiefe of the Fathers, ancient men, haue good cause to lament with teares, and to bemoane with griefe of heart, that the Scrip­tures of God, the word of truth, the Gospell of Christ, should be all on ruinous heapes, as of least, or no reputation at all, in the triall of faith, and reformation of manners; and Coun­cels not onely compared, but rather then faile, preferred be­fore Scriptures of God; as if God should be silent, when men giue the sentence.

3 We hold the ancient Councels in eminent authoritie, but they are not like the wisedome of God, who built his word as he formed the world in the creation, when he did all things, Numero, pondere & mensura, in number,Wisd. 11.17. weight and measure, and established it for euer, and saw that all he had made was good. There were no superfluities, no dispropor­tion, no defects, no blemish in the Scriptures, as is prooued. In the Councels it hath not bene so, by our aduersaries owne confession, as will afterwards appeare.1. King. 6.7. There was not an iron toole vsed, no noise heard, in the building of the first temple, which was so beautifull. But at the second,Nehe. 4.17. the opposition of importable and implacable enemies, made them worke on the wals of the citie, with working instruments in one hand, and their weapons in the other. So when it pleased God to haue his Scriptures written, there descended the immediate influence of Gods Spirit into the hearts of the pen-men, who though dispersed into diuers parts of the world, yet all agreed whē their writings were conferred. It was not so with Coun­cels, they had need of the countenance & protection of Em­perors, and weapons of warre, and the guard of souldiers. Though many were gathered into one place, yet they came not all with one mind, they handled not matters after one manner, there were high words, long disputations, vehement contradictions, change of sentence, from worst to better sometimes, and not seldome, from better to worse. Therefore call them the Church, or what you will, you may perhaps ac­count them in armatura fortium, but they are not that perfect [Page 172] Panoplia that armeth at all points, and defendeth at all assayes.

4 I could find in my heart to affoord that vnto the Councels in comparison of the Scriptures, that I would vnto the blessed Virgine Mary in respect of her Sonne. And our aduersaries slander vs in both alike. Because that we mislike, that the ho­nour due vnto the onely begotten Sonne of God, the onely Sauiour of the faithfull, should be attributed to a creature, though she be the mother of God, we are accused to speake euill and disdainfully of her, and preferre euery woman that hath more children, before her. When God knoweth, as the truth is, there is no title of honour giuen vnto her, by the holy Scriptures, or any solide or primarie antiquitie, but we will yeeld it with all respect and reuerence: onely we dare not place her in her Sonnes throne, and giue her the worship due vnto him. She hath doubtlesse, as Bathsheba, a seate on the Kings right hand,1. King. 2.69. and must haue her due respect, as the Kings mother; but we giue her not so much, much lesse triple honor in respect, in the presence of her Sonne; That she sit, and he stand, she with a crowne and he none; she with three crownes vpon one head,In diuers pictures. in the forme of a Popes triple crowne; he with one single or perhaps a crowne of thornes. We like a meane, we mislike excesse; we would giue all due, but presume not to rob God of his owne glorie. This very account we make of Councels. We like and allow them: we giue them a reuerend seate by the throne of the holy Scriptures, euen at the right hand, but as a subiect, not as a soueraigne; as a wife, if you will, but not as a husband; to moderate the affaires of the houshold committed to her charge, but not to checke and o­uerrule the Lords gouernment.

5 Examine all our writers and their writings, and see whe­ther they do not speake of Councels in this manner, and as the ancient Fathers did in their times. Search our Apologies, Con­fessions, Answers, Replies, or what you will, that ours is; you shall find much more respect giuen vnto them by vs then by our aduersaries. In matters indifferent we giue them power to determine, for comlinesse and order, and the preseruation of peace in the whole bodie. For interpretations of Scripture, [Page 173] we will not derogate from them, but wil either accept of thē, or answer them with due respect. For matters of fact we will beleeue them, for their times, as diligent searchers after the truth. For behauiour and manners, we admit their coun­sels, as the seruants of Gods, our ancients, our fathers. For the matters of faith and religion, we likewise confesse, that prin­cipall articles of Christian beleefe, haue bin determined and concluded by them, which we receiue as solid and certaine truth, and pronounce Anathema with them, against all that speake against them. But we may not so bind our selues to euery thing they shall impose vpon vs, as if euery word were a law, because they conclude it, but because they conuince it, out of the fountaine and foundation of truth, that is, the word of God. They may not presume vpon immediate in­spiration, that were Anabaptisticall; but must rest and re­ly vpon the demonstration of Gods reuealed word.

6 Neither will we trust them as we do the Apostles, when they said, Ʋidetur Spiritui sancto & nobis: Act. 15.28. It seemeth good to the holy Ghost and to vs; except they can shew vs the mind of the holy Ghost, as it is written in the Scriptures. For themselues hold now,Supra cap. 6. Sil Prierias, verbo Papae [...] §. 1. that Authoritas generalis Concilij non est immediatè à Deo, sed à Papa: The authoritie of a gene­rall Councell is not immediatly from God, but frō the Pope. And therefore now the Councell must say, Ʋidetur Papae & nobis, It seemeth good to the Pope and vs. For the Pope co­meth betweene the holy Ghost and them, as sinne may come betweene Gods mercy and our helpe: and so be an hinde­rance, not a furtherance of our saluation. And if we consider Councels without these limitations and bounds, we shall easily find they haue bene but men, many of them ignorant and vnlearned, many partiall and preiudicate, many louers of men more then louers of God, especially in the latter and declining times of the Church.

7 Besides, seldome haue Councels bene concluded with generall and vniforme consent, as that of the Apostles; but for the most part the greatest number of voices passeth and concludeth. Neither hath it bin vnusuall, that maior pars did [Page 174] vincere meliorem, the greater part swayed and caried it against the better. Neither are we ignorant that the whole assembly doth not take notice of euery matter, further then their pla­cet or displacet, their voice for, or against: but there are a few Committees or Delegates chosen to dispute of the matter, and these may be perhaps a few hungry Friers, as in the Councell of Trent, that disputed more for their bellies that were their gods, then for the God of heauen and earth. It is hard to bring the belly by perswasions vnto reason,Plutarch. in M. Catone. De gestis cum emerito. that hath no eares. ‘Of which Councell we may well say, as Saint Au­gustine of the Donatists, Superfluis & moratorijs prosequutioni­bus gesta cumularunt, nihil aliud magis viribus agentes nisi vt ni­hil ageretur: They heapt vp all they did with trifling and delaying prosecutions, seeking nothing else with all their power, then that nothing might be done.’ And experience hath taught, that one good man, reputed one of the most ig­norant and least respect, hath found and euinced that, where­in the greatest clearks haue bene grauelled, and gaue ouer the bucklers.

8 This may be exemplified by a very remarkable story, registred in the preambles to that first and famous Councell of Nice; P. Crab. inprae­amb. Concilij. p. 235. where a great disputation was held betweene the most learned Bishops and certaine heathen Philosophers, in matter of religion and defence of Christian truth. The Phi­losphers were so pregnant in wit, so subtill in distinctions, so learned, so wise, so eloquent, that they not onely held the Bishops hard to it, but seemed to ouercome them. One of the vnlearnedst, or to giue it in his owne words, (Quidā simplissi­mus naturâ vir, & nihil aliud sciens, nisi Christum Iesum & hunc crucifixum, A simple man by nature, who knew nothing but Christ Iesus, and him crucified, intreated to encounter those boasting challengers, with confidence to ouercome them. All present were as fearfull to commit the triall vnto him, as Saul and his army doubted to send Dauid against Goliah. 1. Sam. 17.33. But the simple mans resolute importunitie, first ouercame his friends to aduenture him, and then ouerthrew the Philoso­phers, and conuerted them, as Dauid slue the vncircumcised [Page 175] Philistim, and saued Israel. The like befell in the very Coun­cell it selfe, when one Paphnutius, by alledging Scripture, brought all the Bishops to his mind,Supra cap. 6. as before hath bene ob­serued. And if not the same, yet the very like is recorded by Socrates and Sozomen, who report it to be done by a simple lay-man: Quidam ex Confessoribus Laicis, Hist. tripart. l. 2. c. 3. simplicem habens sen­sum, One of the lay Confessors, hauing a simple meaning. And senex simplex & innocens ac probatissimus Confessorum, An old simple innocent man, most approoued of the Confessors, &c. Which manifestly euinceth, of what authoritie the Scriptures were at that time, and in that famous Coun­cell.

9 In which case we know it fareth with the God of truth, as it doth with the Lord of hoasts; he can ouercome in the day of battel, as well by few as by many; so can he m [...]intaine his truth as well by a handful as by a heape;Math. 18.20. by two or three gathered together in his Name, as by a multitude assembled at a mans cōmandement. And although (as the prouerbe is) Plus vident oculi quàm oculus, More eyes see more then one; yet sometimes one that stands by, may see, or at least perceiue more then many that are actors. Our Sauiour promiseth not so much to many at once, as to one alone, that shall stand a­gainst neuer so many in defence of truth:Math. 10.19. Be not carefull what to answer, it shall be giuen you euen in that houre what you shall speake. A great promise, performed to many in the dayes both of the first and latter persecutions; when many a simple man was able by the Scriptures to conuince a great many that thought themselues both wise and learned. Whereby it is euident, that God tieth not himselfe to numbers of voices; but as the wind bloweth where it lusteth,Ioh. 3.8. so the Spirit of God inspireth where he pleaseth. Moreouer, it is not vn­knowne, what preiudice some of the Fathers had of Coun­cels, as Gregorie Nazianzene that neuer expected or had seene a good end of them. What wrong some Fathers had by them, as Athanasius, who was turmoi [...]ed and tossed, &c. How the former were reformed by the latter, the fathers by their sonnes, as Saint Augustine obserued;August. and all this in the first [Page 176] and purest times of the Church. By all which it appeareth, that neither the Fathers, who liued so neare them, both in time and place, gaue them such vncontrollable authoritie, as if all were Gospell they spake, or that the Councels had euer that good respect as was wished and expected; and therefore they must needs come short of that soueraigne and super­eminent authoritie, which we may giue by good right vnto the Scriptures of God.

10 But if we shall speake of the later ages of the Church, we can by no meanes yeeld that their Councels were either lawfully summoned, or indifferently managed, or happily concluded; whereof afterward there will be occasion to speake more at large: vntill then, all courteous and iudicious Readers may plainly see, and, I hope, will as ingenuously con­fesse, that notwithstanding we are traduced by our aduersa­ries to set light by Councels, to despise and reiect them, yet we haue a due estimation of them, as much as may stand with the safetie of truth, and the honour of Gods word, written in the Scriptures. Which is more then our aduersaries will performe, whatsoeuer they promise and pretend to their o­uer-credulous disciples. For when they speake of Councels in generall, they would make the world beleeue, that we for­sake and renounce them all, that they receiue and admit eue­ry one. There was a well conceited friend, that would euer boast his neighbours with his owne liberalitie, in distribu­tion of his apples, in comparison of another that was very kind indeed; and would say, he is miserable, he giues his ap­ples but by dishfuls or stroakes, but I am bountifull, that giue mine by quarters. Whether would you take for the franker man? He that gaue by quarters, you would thinke. But it was not so: he talked of quarters, as if they had bene sacks full; but they were but quarters of one apple cut into foure parts. Euen so it fareth with the Court of Rome. They will be tried by the Councels, and they will tell you of so many in Peter Crabs Edition, so many and so good of Surius his setting forth, yea more and better done by Dominicus Nicolinus in fiue volumes, by Binius best of all, so fairely [Page 177] printed, so diligently perused, so carefully corrected, accor­ding to old Copies, in fiue greater Ʋolumes. You would think the Church of Rome offred vs quarters, that is, whole sackfulls of Councels, but come to receiue them, they proue but quarters in a lesse volume. They admit but eighteene without exception, a very few to so many pretended; and the best of those not only drawne violently to their purpose, but suspended or hanged (in plaine English) at their pleasure, yea embowelled and quartered too, except they can make them to serue their purposes. The former was a merrie, but this is a dangerous equiuocation.

11 And not to defraud your expectations longer in this behalfe: first vnderstand our aduersaries dealing with the body of the Councels. They exclude all prouinciall and Na­tionall Councels, not out of their books, but put them out of credit, when they make against them, or not for them; so do not we.Greg. de Val. And though they seeme to allow as many as are confirmed by Popes, they receiue not all the generall; no more do we. They refuse many better Councels and accept worse; so will not we. They except against some particulars in the best; we not so much, nor so often as they, but euer vpon better cause then they yet euer haue done, or I feare will do. They will admit or reiect what they list, in the same Councell; we desire to be equally obliged, to all, or to none. For that Councell that erreth in one, may erre in more, and so in all; and that that bindeth in one, bindeth in all, or not at all. I remembred before,Supra cap. 5. that when Bellarmine distingui­sheth of generall Councels, some are approued, some repro­ued or reprobated, some partly confirmed, partly reiected; one neither manifestly allowed, nor manifestly disallowed. To omit the others for a while: consider how a generall Councell is by Bellarmine defined.Concil. E­phesinum ad tuendam vir­ginis dignita­tem congre­gatum. Generalia dicuntur ea qui­bus interesse possunt & debent Episcopi totius orbis, nisi legitimè impediantur, & in quibus nemo rectè praesidet nisi Romanus Ponti­fex aut alius eius nomine. ‘Those are called generall Councels, at which all the Bishops of the whole world may be, and should be, except they be lawfully hindred; and in which [Page 178] no man may rightly be President but the Bishop of Rome, or some other in his name.’ The first part of this definition is im­possible, the other is vnreasonable. Whereupon I may iustly inferre, that since the Apostles time there was neuer gene­rall Councell in the Church; & that there neuer can be gene­rall Councel with any indifferency. For the first, neuer could, neuer ought, much lesse euer did, all the Bishops of the whole world gather together into one Councell. When were euer the Abisens, or the Aethiopians, or the Indians, either summo­ned that they might come; or stayed for, till they could come; or were censured for not coming; or talked of, as mem­bers missed in that body? I trow neuer. Therefore there was neuer generall Councell whereunto the whole Church must stand obliged. And it is impossible that euer there should be.

12 For Bishops are to be presupposed ancient men before they are chosen, and so are for the most part; (except the Ro­mane boy Bishops, and boy Cardinals, and boy Popes too, if you will.) It will aske diuers years to send & receiue answers from some, wherin may be so many changes vnknowne and vnheard of, by the deaths of men, that no certaintie can be of their assembling.

13 For the Popes precedencie it neither was in the first generall Councels, nor required, neither ought it to be euer or at all, as hereafter shall appeare. Besides, we deny that in a­ny of the first & chiefe Councels the Pope was President, & therfore by the Cardinals definition they were no Councels. But we will suppose them to be generall, which Bellarmine & others that write of Councels call so. Of some of those gene­rall Councels, some are approued, some not. If they be gene­rall they may not be reiected, for they haue the confluence of Bishops & the Pope President,Bell. de Con­cil. aut. l. 2. c. 1. else are they not generall. ‘Dico Concilium illud non posse errare quod absolutè est generale & Ecclesiam vniuersam perfectè repraesentat: I say that the Coun­cell cannot erre which is absolutely generall, and perfectly representeth the whole Church.’ Being so generall, and the body & head cleauing together, why should they be repro­bated? [Page 179] Why should they not be approoued? Either they were not generall; or being generall, by your owne learning they could not erre, and then no reason to reprooue them. Or final­ly, being generall, they did erre, and therefore were iustly re­iected. The same may be said of the part which is said of the whole. If they were generall, why are they not approoued, as well in all as in part? If they be not generall, why do you giue them that title? And why refuse you them in part, and not in all? I know not what to say to the post-alone, that is neither manifestly reiected, nor manifestly accepted. It may not be ad­mitted because Antonius saith, it was Conciliabulum illegitimum, Anton. an vnlawfull Conuenticle, and because it rather increased then diminished the schisme. If it be without doubt reprooued, then without doubt Alexander the sixt should not haue called himselfe the sixt, but the fift. A perillous matter. What is the summe of all this? Verily those Councels that make for them in all, those are all theirs; those which haue any thing for thē, those are in so much theirs; those which haue ought against them, are in so much none of theirs. They haue a great facilitie in sauing themselues harmelesse.

14 Bellarmine confesseth,Bell. de Cōcil. l. 2. cap. 7. Infra p. 139. Concilium legitimum posse errare in his quae non legitimè agit, & de facto errasse, quando ab Aposto­lica sede reprobatur. ‘A lawfull Councell may erre in that it doth vnlawfully, and so hath erred when it hath bene reprooued by the Apostolicall Sea. As much to say, it may do vnlawful­ly, and then when it doth so, it erreth; and so when it may erre, it erreth, and seeing it erreth it may erre.’ Againe,Bell. de Con. Concilia in iu­dicijs particularibus, nec non in praeceptis morum, quae non toti Ec­clesiae, sed vni tantùm [...]aut alteri populo proponitur, errare potest. ‘Councels in their particular iudgements, as also in precepts of manners, which are not proposed to the whole Church, but for one onely people or another, may erre. They may erre in particulars: but the whole doctrine of faith and manners con­sisteth of particulars, and they all make the generall.’ If they erre in all particulars but one, they erre not in the generall, much lesse if in any, least of all but in one. Yet it is Romane learning, that if the ship leake at the least hole, it will sinke at [Page 180] last, as well as if there wanted a whole planke. And a man may be as well damned for one particular heresie as for ma­ny. How then will such a Councell escape, that erreth in par­ticulars? They may also erre in manners; but men may be damned, as well for corruption in life, as error in faith. If good manners maketh man, then ill manners marreth man. But these must not concerne the whole Church, but one or some people. But as he that conuerteth one soule, shall haue his reward, so he that subuerteth one soule, much more a Church or people, shall incurre a iust condemnation. And wo is him that offendeth one little one.Mat. 18.6.

15 Againe, Councels may erre in words. But among men words expresse the meaning of the heart; we must answer for euery idle, much more erronious word, and not ru­ling the tongue may make ones religion vaine.Mat. 12.36. Iame. 1.19. By thy words thou shalt be iustified, and by thy words thou shalt be condemned. Sometimes Councells may define matters, not as certaine, but as probable. But faith and manners must be built vp­on certainties, and not probabilities. Againe Councels may erre in quaestionibus de facto & in paruis, Bell. de Rom. Pont. l. 4. c. 11. in questions of fact, and matters of small moment. But he is cursed that iustifieth the wicked, and condemneth the innocent, and he that is not faithfull in a little who will trust him in much? Adde vnto all this, what Car­dinall Turrecremata saith,De Eccles. l. 3. cap. 30. Est de necessitate salutis: ‘It is of the necessitie of saluation, to hold that the Councell hath not his immediate dependance, or authoritie from God, but from the Pope.’ God deliuer vs from those Councels, where God is not President, or where the Popes authoritie ouer­ruleth.

Staplet. doct. princip. lib. 8. c. 14. 15. & lib. 11. c. 6.16 Doctor Stapleton confesseth, that though generall Councels cannot erre in their conclusions, yet they may erre in applying Scriptures to their conclusions. If they may or dare abuse Scriptures, they need not feare a greater slip. Bi­shop Canus doth also confesse,Canus. l. 4. c. 5. loc. com. that Concilium generale etiam congregatum Romani Pontificis authoritate errare in fide potest. ‘A generall Councell, yea gathered by the Bishop of Romes au­thoritie, may erre in matters of faith.’ And with Cardinall [Page 181] Bellarmine, Lib. 5. c. 5. that the Fathers in a Councell may erre in small matters; and that it may be holden without heresie, that the Church in some law and custome may erre: and that often Maior pars vincit meliorem, Ibid. ‘The greater part preuaileth a­gainst the better; because Sapientes paucissimi sunt, cum stulto­rum infinitus sit numerus: Wise men are very rare, but fooles without number.’ Such are the most part of the Popes Coun­cell. All which this Bishop illustrateth by many examples. Put all this together, or the substance of it into one sentence, and then tell me, you that say Councels cannot erre, whe­ther euer there were Councels that might not erre? or whe­ther themselues do not confesse that a Councell may erre? and what in effect we say, which our aduersaries do not ap­proue, though they most censoriously reproue vs for that themselues neither can nor do deny.

17 Finally, to make vp this consideration of Councels in general, let a Pope giue his definitiue sentence, and conclude all: ‘They tell me (saith PascalisPascalis.) that this statute is not found in the Councels; as though Councels can prefixe any law to the Church of Rome, whereas all Councels from the Church of Rome receiue being and strength; and in their Canons the authoritie of the Bishop of Rome is euidently excepted. In this the Pope makes himselfe not a Chancellor, but a canceller of Councels, tearing them, and making them void at his pleasure.’ Who will striue with such a mightie man? who will go to law with such a Iudge? An old Councell cannot bind a new Pope. They tell of ma­king the Scriptures a nose of waxe; what do they with the Councels, but make them ship-mens hose? Like him that dexterously distinguisheth vpon the 18. Chapter of Saint Marks Gospell, that hath but 16. in all. Sic ego euado, sic tu euades: Thus I can shift, and thus thou maistillude and escape. This will serue my turne, and this thine. If you allow but 18, why do you trouble the world with so many? Ifyou put forth so many in shew, why approue you so few in deed? Tenet hoc, non illud: tenet in hoc, non in illo: This holds, if it make for you: this holds not, if it make for vs. Or thus much is ours, none at all yours. Is not this fine, and faire worke? playing the [Page 182] Gipsies, fast and loose.

18 Now concerning Councels in particular; which can you name more sacred then the first Nicene? yet how many doubts and scruples about this Councell? Who called this Councell?Conc. Nice. 1. Euseb. the Emperour, or the Bishop of Rome? All the E­pistles and Prefaces to the Councel conuince it was the Em­perour, and Eusebius with others concurre therein. The Ro­manists will haue the Pope to summon this Councell, and not the Emperour, without all authoritie or probable rea­son.Ad an. Dō. 325 pag. 240. 241. Baronius doth confesse, that the Councell of Nice was indictum à Constantino, persuasum à Syluestro, facilè persuasum. ‘In vnum locum coëgit, per literas acciuit, neque mandatum dun­taxat erat ad hanc rem datum, edictum promulgatum fuit, &c. commanded by Constantine, perswaded by Syluester, and ea­sily intreated. He gathered them into one place, summoned them by his letters; neither was his commandement giuen onely to this purpose, but also decreed and published, &c.’

19 Who was President of this Councell? Hosius Bishop of Corduba in Spaine, or the Bishop of Rome by his Legates? Hosius was takē so to be, and standeth yet first in the subscrip­tion. How many Canons were there of this Councell? All the copies that could be found within lesse then fourescore yeares after that Councell in East and West,Concil. Car­thag. 6. vpon the most diligent search of the 217 Fathers, whereof Saint Au­gustine was one, were brought and conferred; and that vpon Zozimus Bishop of Rome his producing of a forged copie to proue his vsurped title; and there could be found but twen­tie Canons, and no more. Baronius also acknowledgeth di­rectly but twentie Canons, though Ruffinus nameth two and twentie, yet he hath indeed but twentie in substance, but di­uideth otherwise then the ordinary account, and concludeth thus:Annal. ad an. Dom. 325. pag. 279. In quibus omnibus editionibus, 20 tantummodò Canones e­numerantur, in all which Editions there are onely twentie Canons numbred. And farther: Sed & Theodoretus viginti Ca­nones tantùm in magna Synodo statutos affirmat, totidem{que} recep­tos esse, in archiuis Alexandrinae, Antiochenae, & Constantinopoli­tanae Ecclesiae, cum illi magnâ diligentiâ perquisiti sunt, ab Episcopis [Page 183] Africanis, dictae Synodi sextae Carthaginensis, acta, & epistolae eâ de causâ tunc scriptae certissimam fidem faciunt. ‘Theodoret auoucheth but onely twentie Canons, and that no more were receiued in the libraries of the Alexandriā, Antiochian, and Constantino­politan Church, whē they were searched with great diligence by the African Bishops of that sixt Councell of Carthage, the Acts and Epistles then writtē for the same cause, giue certain faith or testimony thereof. His after coniectures are idle, not liked of himselfe, confuted by many, conuinced by their owne improbabilitie.’

20 Zozimus his successors, Boniface and Celestine, who stood vpon the same title of their prerogatiue, yet could not with their honesties (a rare vertue in moderne Popes) or would not for starke shame, vrge that pretence any farther or longer. Yet Gratian will haue 70 Canons,Distinct. 16. c. 70. and that by the testimony of a counterfet Athanasius. And if any aske, how this number is decreased? we must say (though it be a starke lie) that certaine Chapters of the Nicene Councell were out of custome in the Romish Church, craftily leauing some vnder­hand suspitiō, that they might be found in the Greek Church, though after most diligent search they could not be found there. If this shift will not serue, Gratian will haue another: How they were lost, it is doubtfull, most thinke they are in­serted into the Councell of Antioch. Is not this cunning iug­gling? Bellarmine being not so impudent as Gratian, is con­tented to renounce Athanasius testimony,Bell. de Rom. Pont. l. 2. c. 25. that there were more then twentie Canons, and saith: Hoc argumentum ride­tur à Magdiburgensibus, & verè non est solidum: This argument is derided by the Magdiburgenses, and in very deed it is not sound.

21 Yet he laboureth by far-fetched arguments to proue there were more Canons then twentie, to saue Zozimus cre­dit, if it were possible. First he excuseth him, that he tooke the Sardican Canons for the Nicene, and so nameth the one Councell for the other, which was an escape indeed, but wor­thy no blame forsooth. What? no blame, for an vnerring Pope that cannot lie, in some cases if he would? Yes, he is [Page 184] either blame-worthy, or no body. Or he thinketh that in the Councel of Nice, this was decreed implicitly and obscurely, that appeales lie to the Bishop of Rome: or perhaps the A­frican Councell was corrupted concerning these Canons: or that some marginall note crept into the text; or it may be probable, that the three Canons which Zozimus vrged, were not plainly in the Councell of Nice, but they were called the Canons of the Nicene Councell, because the Councel of Nice and Sardica, were taken for one and the same; and that the Canons of both those Councels were ioyned together in a Romane library: the ignorance whereof troubled the African Fathers. All Baronius idle coniectures of the corruption of the sixth Canon, are by these reasons confuted. None of the twentie Canons was vrged by Zozimus: none of them were excepted against by the Carthaginian Fathers. False would neuer haue bin tendred, if they had a true: and the Pope would rather haue complained of the corruption of that Ca­non, then forged others, if necessitie had not bene without law.Baron ad an. 325 pag. 279. And the same Cardinall confesseth, that the Canon of Appeales was none of the twentie: Qui inter 20 illos ne­quaquam numeratus habetur, which was not numbred a­mongst those twentie Canons. What shifts are these of a graue Cardinall? He is onely honest in this, that he refuseth the authoritie of Athanasius counterfeit testimony to Marke Bishop of Rome.

Panop. l. 4. c. 89.22 Lindan will needs haue 70 Canons of this Councell, the same Epistle of Athanasius to Marke, (so will hungry dogs eate dirtie puddings,) though Marke was dead before that Epistle was forged. Or if this will not serue his turne, he will find the 70 Canons out of sundry Authors, like the scat­tered planks of a wracked ship, or the chips of Noahs Arke; and for ought I know, may be seeking them yet in Purgato­rie, for on earth they were neuer found to that day. Yet since forsooth there are found in Alexandria 80 Canons, that is, ten more then they would haue, or sought for, or so much as thought of,Baron. epit. pag. 239. (or else a Iesuite lies, and that is no miracle) and that in the Arabian tongue, and translated into Latine by a [Page 185] Iesuire. Againe, though Bellarmine would haue Zozimus mistake chalke for cheese, and a fearne-bracke for a fox, the Nicene for the Sardican Councell; yet Lindan will not haue that by any meanes; ‘Nec D. Zozimum pro Sardicensi, Nicenum allegasse, S. Zozimus alledged not the Nicene Councell for the Sardican. And Baronius taketh his part, and will haue Zozimus take his allegation out of the Councell of Nice:’ Quem (Ca­nonem) Theodoretus digito signat, which Canon Theodoret pointeth at with his finger. All this about the number of the Nicene Canons.Annot. in dist. 16. cap. 70. But one Contius a Lawyer of their owne re­solueth all doubts, and saith peremptorily, That their bastardie is prooued euen by this, that no man, no not Gratian himselfe durst alledge them. As who should say, if any would be so audacious and gracelesse, it would be he. These miserable shifts and con­tradictions considered, let any modest Christian iudge, whe­ther it be likely, these doubtfull, vncertaine, obscure conie­ctures, should be of more force in this end of the world, to proue that there are 70. or 80. Canons truly tendred by Pope or Papists, in their owne case; or rather beleeue the 217. Bishops of the Carthaginian Councell, whereof Saint Augu­stine, was one, that had made diligent enquirie by the learned and famous Bishops of the East, Alexandria, Antioch, Constan­tinople, that is, the Greeke Church within 80 yeares after and lesse, (beside Caecilianus copie at Carthage, who was present at the Councell, and brought it with him) nor in any other co­pie Greeke or Latine.

23 All which notwithstanding there comes a fresh fellow, and he desperatly grounds vpon the 39 Canon in Arabico, that all is the Popes, and that his authoritie stretcheth ouer all states and persons, not onely Ecclesiasticall, but Ciuill, as if his rule were as leuell, as any vndoubted Canon of that Coun­cell. Ille qui tenet sedem Romae, Coccius tom. 1. l. 7. art. 4. caput est & princeps omnium Pa­triarcharum, quandoquidem ipse est primus, sicut Petrus cui data est potestas in omnes principes Christianos, & omnes populos eorum, vt qui sit vicarius Christi Domini nostri super cunctos populos, & vniuersam Ecclesiam Christianam, & quicunque contradixerit à Synodo excommunicatur. ‘He that holds the chaire of Rome, is [Page 184] [...] [Page 185] [...] [Page 186] head, and Prince ouer all Patriarches, for as much as he is first, as Peter was, to whom all power was giuen ouer all Christian Princes and all their people, as who is the vicar of Christ our Lord ouer all people, and the vniuersall Christian Church: and whosoeuer contradicts this is excommunicated by the Coun­cell.’ But if there be but twentie Canons, then this is none, and therefore needeth no other answer.

24 Now for the interpretation of the sixt Canon of this Councell, there is almost as great variety. We alledge this Canon to proue, that the Bishop of Rome for his iurisdi­ction is confined, as an Archbishop or a Patriarke, at most to his Prouince and countries adioyning, as Alexandria and An­tioch are to theirs. And that he hath no more iurisdiction ouer them, then they ouer him. Which we say is plaine in the text in all editions, and all translations. This our aduersaries are so farre from granting, as that they would not onely haue it not abet this truth, but would wrest it, and wreath it, quite contrary.Can. 6. The words as Bellarmine hath them are: ‘Mos anti­quus perduret in Egypto, vel Libya & Pentapoli, vt Alexandrinus Episcopus horum omnium habeat potestatem, quoniam quidem & Episcopo Romano parilis mos est. Let the ancient custome conti­new in Egypt, or Libya and Pentapolis, that the Bishop of A­lexandria hath power ouer all these, because the Bishop of Rome hath the like custome.’ The sence whereof we take to be, that Alexandria should exercise iurisdiction ouer those Churches neare vnto it, as Rome did those near vnto her: Bel­larmine keepeth a foule coile about this Canon. First he tel­leth how Pope Nicolas would haue it, or there wants some­what in the Canon before: Ecclesia Romana semper habuit pri­matum, "the Church of Rome euer had primacie. But this is added without sufficient authoritie; contrary to all approued copies.

25 Then he proposeth foure expositions. One of Ruffinus, the oldest and truest;Hist. Eccles. l. 10. c. 6. That the Bishop of Alexandria should haue the charge of Egypt, as the Bishop of Rome had the charge of the Churches adioyning. Thus we take it, and therefore haue An­tiquitie for vs. The second is of Theodorus Balsamon and of Ni­lus, [Page 187] That the Bishop of Alexandria should haue the same charge of all Egypt, as the Bishop of Rome had of the West. Bellarmine likes them better for their liberalitie, that they giue more then Ruffinus giues; yet he will not haue his Maister tyed vp in so short a tether, Aut Caesar, aut nullus, either all or none. We could thinke well of this as the times then were, when the Church was confined into a narrower roome then since it hath bene, when the charge is too big for him, were he as big againe. It is too heauie for Atlas that was fained to carrie heauen on his shoulders. The third is of Caranza the epitomi­zer of the Councels, who telleth (though Bellarmine omitteth it) That he was shewed an old edition by a Cardinall, where in stead of Romano Episcopo, was Metropolitano Episcopo, in stead of Ro­mane was Metropolitane. This also maketh for vs with great aduantage, written by a Papist, shewed by a Cardinall, both our aduersaries, and therefore good witnesses for vs, out of an old copie, which sauours of Antiquitie, but all these are all one, or none at all with Bellarmine. He hath a crotchet in his owne head, and will reach a note aboue Ela, but he will fetch it; and therefore he bringeth a fourth exposition, and I beleeue you will thinke a very strange one. Because the Romane Bishop was so accustomed, which is not in the text by Bellarmine himselfe alledged: that is, because the Bishop of Rome before any de­finitions of Councels, did vse to permit vnto the Bishop of Alex­andria the gouernment of Libya and Pentapolis: Siue consueuit per Alexandrinum Episcopum illas prouincias gubernare; ‘Or that the Bishop of Rome accustomed to gouerne those prouinces by the Bishop of Alexandria. The last and the worst. Cursed be the glosse that corrupteth the text; neither hath he the letter of the text, nor any probable reason, so much as to conceipt it, and yet he concludeth there is no other probable exposition but this; it is true, to serue his turne.’

26 Turrian maketh this Canon plaine for the Bishop of Rome,Dogmat. Charact. lib. 3. fol. 123. Habemus huius iudicij primi ad Pontificem pertinentis au­thores grauissimos, sanctissimos, ac plurimos Niceni Concilij Patres 318. ‘Ʋigeat (inquit) & firma sit prisca consuetudo, quae est in E­gypto, Libya & Pentapoli, ita vt Episcopus Alexandriae horum [Page 188] omnium potestatem habeat, quandoquidem Episcopus Romanus hoc consueuit, & similiter vt per Antiochiam & alias prouincias prae­rogatiua seruetur Ecclesiis. We haue most graue, most holy, and those many Fathers of the Nicene Councell, euen three hun­dred and eighteene, for this principall iudgement appertaining to the Pope. Let the ancient custome flourish and stand firme, which is in Egypt, Libya, and Pentapolis, so that the Bishop of Alexandria may haue the power of all these, forasmuch as the Bishop of Rome accustomed so, and in like manner through Antioch, and the rest of the prouinces, the prerogatiue may be preserued to the Churches.’ Thus he first corrupteth the text, then he gloseth thus: In confirmanda iurisdictione Alexandrini Patriarchae & Antiocheni, Nicaena synodus iudicium & autohrita­tem Episcopi Romani secuta est. Perindè est enim hoc quasi dicere­tur, quia Episcopus Romanus iam olim à principio solitus est conce­dere Episcopo Alexandrino iurisdictionē Egypti Libycae & Penta­polis. ‘Nicaena quoque Synodus eius authoritatem & normam se­quuta, potestatem istam & aliquam iurisdictionem, quam Episco­pus Alexandrinus iam olim ab Episcopo Romano, accepit, vt idem teneat, concedit. In confirming the iurisdiction of the Alexan­drine and Antiochian Patriarchie, the Nicene Councell follo­wed the iudgement and authoritie of the Romane Bishop. Which is as if they should haue said thus: because the Bishop of Rome hath bene accustomed, in times past, from the be­ginning, to grant vnto the Bishop of Alexandria iurisdiction ouer the Egyptian, Libyan, and Pentapolitan Churches, the Ni­cene Councell following his authoritie and rule, granteth that he may retaine the same power and iurisdiction, because in times past the Bishop of Alexandria receiued it from the Bishop of Rome.’ Where he hath much babblement to the same purpose, as idle as this; from whom it seemeth Cardi­nall Bellarmine hath much of his: yet Turrian seemeth much more audaciously impudent. Let any man of iudgment lay this building to the Councels rule, and they shall easily discerne the crookednesse, yea the wickednesse of it.

27 Andradius the Champion for the Councell of Trent misliketh one shift, because it is against all the old copies, and [Page 189] foisteth in another worse,Lib. 2. that by custome his iudgement is vnderstood. The glosse vpon the Decrees would haue it thus. According to the old custome, Dist. 65. c. m [...] antiq. in glo [...] let due honor be reserued to euery prouince; to the Bishop of Alexandria, who is like the Patriarch of Rome. Parilis mos, like custome, that is, in something, because both may depose Bishops, else say, Romano, id est, Constantinopolitano, to the Bishop of Rome, that is, to the Bishop of Constantinople." For this is subiect to the Pope, as the rest. The last that I haue seene is the most impudent of all other, and saith plainly: Niceni primi & antiquissimi verba sunt. Ecclesia Romana sem­per habuit primatum. The Church of Rome had euer the pri­macie; and as confidently alledgeth the 36 Canon beside, as the sixt wrongfully.

28 Gregorius de Valentia hath yet another hole to creepe out at:Anali. fidei Catho. l. 7. c. 11. That Ruffinus copie agreed not in this Canon with the co­pie sent by the three Patriarkes to the Fathers of the Coun­cell of Africke, for by that copie they are safe enough. ‘Ther­fore this Canon doth not deny the authoritie of Primacie to the Bishop of Rome, which he hath otherwise as the successor of Peter ouer all Churches. But he verily signifieth that he hath also a certaine speciall authoritie of a Metropolitan ouer the Churches that lye neare the diocesse of Rome. Which authoritie the Councell of Nice would haue reserued to euery Archbishop Metropoli­tane in his owne prouince. Yet there is a fetch more in the corruption of the Chalcedon Councel, where the words are set downe positiuely and conclusiuely, that should be ambi­guously and doubtfully.’ Which the compilatorCompilator. vpon the Epistle of Iulius more then insinuateth. Hoc statutum solum reducibile est ad quintum & sextum caput Niceni Concilij, verùm apertè non inuenitur. ‘This Decree may only be reduced to the fift & sixt Chapters of the Nicene Councell, but in very deed ouertly is not there found. What is in all this said that a conscionable Christian may rest vpon?’ Onely all men that haue eyes to see, may see, and all that haue eares to heare may heare the wicked and gracelesse attempts of the Papists, who seeke either to contradict flatly, or to falsifie cunning­ly, or to vndermine deceiptfully, all true euidences of Anti­quitie; [Page 190] and will either rifle forged writings, as that of Atha­thanasius; or corrupt wilfully, as the Chalcedon Councell; or glose shamefully, as Gratian and many others; or dig down old walls, perhaps vndermine very priuie places, to outface good Christians with their forged deuices; and fetch 50 yea 60 Canons, for a need, of the first Oecumenicall and best Councell; after many ages, and that after such search, as Torrensis would make the world beleeue. I might adde vnto all that hath bene said, that there are diuers things dispersed in the 4. 5. 8. 11. 14. 17. 20. Canons of this Councell, which are not obserued of the Church of Rome, neither of long time haue bene; which, if the obligation of Councels autho­ritie were so strong as is pretended, might not be omit­ted.

28 I haue stood the longer about this Councell, be­cause it is worthily reputed the first in the peace of the Church, and the best for the excellent doctrine concluded therein against the most clamorous heretikes (but Papists) that euet were. That it may appeare there is not so much so­liditie, and certaintie of truth in Councels, neuer so great, neuer so old, as in the Scriptures. That our aduersaries are as irresolute in these as in other writings: that if they make this shamefull ado to support the triple crowne by such deuices, they haue no cause to traduce vs vnto their miserable decei­ued Proselytes, as if we onely did except against generall Councels, and that they onely were the preseruers and ob­seruers of them.

Concilium Cōstantinop.29 Bellar. alledgeth the second generall Councell which was the first of Cōstantinople, for the Popes supremacie, out of the Epistle of the Councell written to Damasus (as he pre­tēdeth) as it is in Theodoret. Where he would haue the Coun­cell say:De Rom. Pō­tif. lib. 2. c. 13. Hist. lib. 5. c. 9. Se conuenisse apud vrbem Constantinopolim ex mandato literarum Pontificis per Imperatorem adse missarum, & ibidem fa­tentur Romanā Ecclesiam caput esse, se autem membra: ‘That they assembled at the citie of Constantinople by the commande­ment of the letters of the Pope, sent vnto them by the Em­peror. And there they confesse, that the Church of Rome is [Page 191] the head, they the members. But this was from the Councell, not from Boniface himselfe; neither was this Concilium secun­dum, but after the Bishops collected the yeare following.’ Is it possible that Bellarmine could be mistaken in a matter so e­uidently contrarie? He hath not one materiall word true. For this Epistle was not written to Damasus alone, but to him with all the rest assembled with him, of whom diuers are named with the same title of honor with him in euery respect. Dominis reuerendissimis & pijssimis fratribus & collegis Damaso, Ambrosio, Brettoni &c. & caeteris sanctis Episcopis. ‘To our most reuerend Lords and most holy brethren and collegues Damasus, Ambrose, Bretto &c. and the rest of the ho­ly Bishops. This is no more to Damasus then to any of the other Bishops.’ But that he hath the first place, not aboue, but common with the rest; not one sillable of other preference. Againe,In another reading. Tō. 1. Concil. Nos illuc tan­quam mem­bra propria literis Deo ad mirabilis Principis ad­uocastis. Tanquam vestra membra nos quoque his literis summa pietate Imperatoris accersiuistis: You inuited vs also as your members by the letters of the most religious Emperor. From hence Bellarmine gathereth that which was neuer scattered, that the Church of Rome was the head, they the members, and that the Emperor was the Popes Carrier. There is neither Rome nor Church, nor head in this sentence; but they call themselues their members, as fellowes and brethren in the same seruice.

30 And whereas Bellarmine would haue the Emperor the Popes porter to carrie his letters, it is very plaine that the Bi­shop of Rome with his collegues, had procured the Emperors letters to them, to procure the Bishops at Constantinople to ioyne with these that were assembled at Rome.Lib. Recog. de quatuor Concilijs & Eccles. pag. 46 Cardinall Bellarmine retracteth his conceipt, about this Councell and Damasus his letter in many words, and might haue seene this, but that it is an old saying a and a true, that none see worse, then they that wil not see. He loues a frog, and takes her for Diana. But if it had pleased his Carnalitie, to haue obserued how the Bishop of Rome is called, not Father, but brother, not master, but fellow, themselues not subiects to a head, but members of a body; he would neuer in a cloud of witnesses, [Page 192] haue dared to auouch so many, so grosse, so manifest vntruths. He would not turne his eye to that which they speake of the gouernmēt of each prouince within it selfe,Ecclesia anti­quis. & planè Apostolica in Syria. Ibid. as was ordai- by the Councell of Nice; which giueth sufficient light to find the meaning of the sixt Canon we before spake of. So doth the second Canon of this Councell of Constantinople. Where is their admiration of Councels, that thus abuse their authoritie to support their pride and supremacie?

De Christo. l. 5. c. 9. & 10.31 It is the common opinion of the Schoolemen; and Bellarmine and all Romanists defend it at this day, that our Sauiour Christ did merit by his suffering, as well for himselfe as for others. This is direct not onely against the Scriptures, but also against the third Councell generall,Concil. Ephes primum. which was the first at Ephesus. ‘Qui dicit quod (Christus) pro se obtulisset semetipsum oblationem, & non potiùs pro nobis solis, (non enim eguit oblatione, qui peccatum omnino nesciuit) anathema sit. He that saith Christ offered himselfe an oblation for himselfe, and not for vs one­ly; (for he needs no oblation that knew no sinne) let him be accursed.’ The reason standeth necessarily thus. If Christ me­rited as well for himselfe as for vs; then he offered himselfe, as well for himselfe as for vs. But he offered not himselfe for himselfe. For the greatest merits of Christ were his pas­sion, and that oblation once offered for our sinnes; and ther­fore if Christ offered not for himselfe, he merited not for himselfe; and so Bellarmine crosseth this Councell and is ther­fore accursed of it.

Concil. Chal­ced. prim. act. 16.32 The Councell of Chalcedon is the fourth. Is this free from the Romanists cauillation? It is cleare that the Fathers of that Councell equalled the Bishop of Constantinople to the Bishop of Rome, and ordained that they should vse the same priuiledges, and yeeld Rome the primacie, not as by Christs designement, or by succession from Saint Peter, but because it was the chiefe Citie, and then reigned ouer the world. This is an euidence vnauoidable, vndeniable. How do they answer it? The words are pregnant and plaine, they cannot denie them for shame. They cannot effingere com­modum sensum, Index. expur. in Bertramo. pretend any interpretation of them, to fit [Page 193] their purpose, as in some cases they craftily deale with the Fathers. What then will they do? Thus Bellarmine illudes it, Leo epist. 35 ad Anatolium, 54 ad Martianum, De Concilijs l. 2. c. 7. 55 ad Pulche­rium, agnoscit Chalcedonensem Synodum legitimam fuisse, & ta­men non dubitat ei attribuere ambitionem & inconsultam temeri­tatem: ‘Leo in three Epistles acknowledgeth the Chalcedon Councell to be lawfull, and yet he makes no scruple to taxe it with ambition and inconsiderate rashnesse. What? a lawfull Councell, a generall Councell, one of the first foure, equalled by Saint Gregorie, and from his authoritie by learned Catho­lickes, to one of the Gospels, and yet subiect to ambition and inconsiderate rashnesse?’ Me thinks this is a strange imputation. If it would not be thought to be halfe and more heresie, I would rather censure the Pope for this ambition and incon­siderate rashnesse, then those 650 Deo amantissimorum Episcopo­rum, Bishops most beloued of God. For he spake for himselfe," his owne honour, his owne benefit, perhaps his owne belly,Venter non habet aures. Cato. and therefore could heare the worse what that venerable Councell determined; they not for themselues, but Gods Church, and the peace thereof.

33 This the Pope may say peraduenture, because he is not subiect to controlment.Hoc cap. p. 1. de Concil. l. 2. c. 7. But what will or dare a Cardi­nall say of such a reuerend Councell? Cardinall Bellarmine will answer as before: Respondeo, Concilium legitimum posse er­rare in his quae non legitimè agit, & de facto errasse, quando ab A­postolicâ sede reprobatur: ‘I answer (saith the Cardinall) that a lawfull Councell may erre in those things which it doth vn­lawfully; and in fact hath erred, when it was reprobated by the Apostolicall Sea. Which answer is halfe foolish, halfe mad.’ It erres in that wherein it erreth, and is vnlawfull wherein it is vnlawfull; or it is vnlawfull in that wherein it erreth. Wherein he directly concludeth, that this Councell erred. The mad part is, in fact it hath erred, when it is reproued by the Apostolicall sea. It hath erred in the preterperfect tense, if the Pope reproues it in the present tense. As much to say, though it was once lawfull, yet if the Pope afterwards re­proue it, then it is vnlawfull. Alas poore Councell! I see the [Page 194] Catholike Romane god in earth, is not like our God in hea­uen; nor the Councels in earth, like the euerlasting counsell of the God of heauen.Ioh. 13. Whom our God once loueth, vnto the end he loueth them; but their Lord god the Pope can like and dislike, approue and reproue, loue once, and yet hate euer after: their Councels though constant in themselues, yet to be repealed or reproued by their great Maister. If Popes be so fickle, trust them that list, I will not. If Councels may be so easily con­trolled, rest on them that dare, I dare not.

34 Yea but the Cardinall presumeth not thus to answer of himselfe,Epist. ad Mi­chaelem Imp. he hath two Popes more to helpe him. ‘Pope Ni­colas 1. had a tooth against this Councell; and Gelasius in part allowes it not, because Alia per incompetentem praesumptionem prolata, vel potiùs ventilata sunt: Some things were by incom­petent presumption vttered, or rather ventilated.’ Is not this fine stuffe? that Popes should vse Councels like their cooks or their scullians: if they dresse his meate to the Popes liking, he eates it, deuoures it; if they dresse it, though cleanly and wholesomly, yet if it be not to his tooth, he loathes it: and either will not eate it at all, or casts it vp againe. And there­fore Bellarmine, the Popes sewer, is bold to take the meate, and cast it in the cooks face, that it neuer came to his maisters sight, for feare of troubling his queazie stomacke, and tels vs plainly, like a dissolute gentleman: ‘Respondeo, Decretum illud illegitimum fuisse, quod reclamantibus ijs qui Concilio praesi­debant, factum fit: I answer at a word, that Decree was vnlaw­full, because it was made when the Presidents of the Councel disclaimed it.’ This is plaine dealing indeed, but seldome vsed by the Cardinall. But in this, his and his fellowes madnesse is made manifest vnto all men; that what maketh for them, they can be contented to entertaine it; that which is not for their profit, lightly to regard it: that which makes against them, vtterly to discard, and cast it to the middin or dunghil. Would they vse the foure Gospels as the foure first, and (I say still) best Councels are vsed? If for shame they might, they would, euen as plainly: which they do in some sort, though with some more shew of wit in couering more closely their [Page 195] trechery. Wil they vse later Councels better, that abuse those so wickedly? Or how may we thinke they regard any, seeing they respect these so litle? Or how can Bellarmine and his pue­fellowes hold, that Councels confirmed by the Pope, cannot erre? as he endeuoureth to proue in a whole booke by poore ar­guments, God wot; and yet confesseth plainly, that they do erre.

35 The first that subscribed in the fift generall Councel, was Eutyches, Episcopus Constantinopolios nouae Romae, An. Dom. 553. Iustiniani pri­mi, 27. the Bi­shop of Constantinople which is new Rome: the next, Apolinaeus Episcopus Alexandriae, Bishop of Alexandria. The Bishop of Rome subscribeth not at all, neither seemeth he to haue bene there, either by himselfe or his Legats. Those are mentioned in euery session or collation, and none from Rome. For this fift Councel (which Saint Gregory honoreth as the first foure) although I find nothing by our aduersaries contradicted in it, yet Bellarmine putteth a doubt which it is.Distinct. 15. Sicut. De Concil. l. 1 cap. 6. Many thinke it not that which was celebrated vnder Agapetus and Menno, and which is in the second Tome of Councels, vnder the name of the fift Councell, for that was particular, and went before the fift Councel. The other that he held to be the true fift Councel, the second of Constantinople, he saith, That the great Bishop was not there by himselfe, nor his Legats. Here is a double doubt, reserued perhaps for some aduantage. If a man should take the for­mer, and alledge it for the fift generall Councell, that is de­nied to be it, and therefore will be easily put off. If the other should be vrged, the Pope was not there by himselfe, nor his Legats; therefore that is nothing. Yea but the Pope did con­firme it by his libell or letters: Nicephorus is witnesse. What account Nicephorus is made of by the Papists,Infra cap. 9. wil afterwards appeare, when we speake of Histories. Why should we trust him, whom themselues discredit? But the truth is, the Pope was not there by himselfe, nor any other, nor confirmed it, as if it could not stand without him. But the Fathers thought they might lawfully, and did in fact, both consult and con­clude without the Pope. But Bellarmine is loath it should be so, and therefore will not confesse it though it were so.

[Page 196]36 Iustinian in his Epistle to this fift Councell, hath, Sem­per studium fuit orthodoxis & pijs Imperatoribus, Patribus nostris, pro tempore exortas haereses per congregationem religiosissimorum Episcoporum amputare, & rectâ fide syncerè praedicatâ, in pace san­ctam Dei Ecclesiam custodire. ‘The orthodoxall and religious Emperours, our progenitors, euer had this care, to lop off the new sprong heresies, by a religious congregating of Bi­shops; and by faith sincerely preached, to preserue the holy Church of God in peace.’ After this he remembreth the for­mer foure generall Councels: of Nice against Arius, that it was congregata, gathered by Constantine, who was in the Councel, and had holpen the Fathers. Of the second, which was at Constantinople against Macedonius, that Theodosius, Con­gregatis in regiâ vrbe 150 sanctis Patribus, cum & ipse particeps fuisset Cōcilij, damnatis praedictis haereticis, vnà cū impijs eorū dog­matibus, fecit rectā praedicare fidem: ‘Theodosius calling together 150 Fathers in the regall Citie, when himselfe was a part of the Councel, condemning the said heretickes together with their impious opiniōs, caused them to preach the right faith.’ Of the third, which was at Ephesus against Nestorius, it is said: Theodosius Iunior piae recordationis, congregauit Priorem Ephesi­nam Synodum, cui praesidebant Celestinus & Cyrillus sancti Pa­tres, & directis Iudicibus qui deberent Concilio interesse, compulit & ipsum Nestorium ibi peruenire, & iudicium propter eum proce­dere: ‘Theodosius the Yonger, of religious memory, gathered the first Ephesine Councell, ouer which was set Celestinus and Cyrillus, holy Fathers. And the Iudges directing who ought to be present in the Councel, compelled euen Nestorius him­selfe to be present, and iudgement to proceed against him.’ Of the fourth, at Chalcedon against Eutyches: ‘Piae recordationis Martianus congregauit Chalcedone sanctos Patres, & magnâ con­tentione inter Episcopos factâ, non solùm per suos Iudices, sed etiam per seipsum in Concilium peruenit, & ad concordiam omnes per­duxit: Martianus of pious memory, gathered the holy Fa­thers at Chalcedon; and a great contention arising amongst the Bishops, not alone by his Iudges, but by himselfe com­ming to the Councell, he bringeth them to an agreement.’ [Page 197] More afterwards of the care of Leo the Emperour to write to all Bishops, Ad omnes vbique Sacerdotes scripsit, vt vnusquis­que propriam sententiam manifestaret de eodem sancto Concilio. ‘He wrote vnto the Priests of euery place, that euery man should make knowne his owne opinion of that holy Coun­cell; at last saith, Nos sequentes sanctos Patres, & volentes re­ctam fidem sine quadam maculâ in Dei Ecclesiis praedicari, &c.’ ‘We following our holy Fathers, and willing the true faith without pollution to be preached in the Churches of God, &c. with like sentences of religious Emperours.’

37 Whereby it is cleare, how much, not onely by their fauour and counsell, but also by their authoritie they encou­raged good Bishops, and called Councels to the rooting out of heresies, and establishing of the truth of the Gospell. In­deed Vigilius Bishop of Rome refused the other Bishops in a Councell, because there were few Westerne Bishops, as if that would preiudice a Councell called by the Emperours authoritie. But it was answered, there were but few in o­ther Councels, and that it mattered not much whether there were or not. So little then did the Bishops of the East respect the Bishop of Rome, or his fellowes of the West.

38 If I should enter into an exact discourse of the Roma­nists dealing with the sixt Councell, especially to acquit Hono­rius late Bishop of Rome, from the taint of the Monothelits heresie, it would aske more then an Herculean labour. It was called vnder Constantine the fourth, Pogonotus, in the yeare 678, against the Monothelites, and consisted of 171 Bishops, who were gathered together againe with others, to the num­ber in all of 227. Bishops, and sate in Trullo the Emperours pallace. This is sometimes a good Councell, sometimes a bad, sometimes the fift, sometimes the sixt, sometime neither, but Quini-sextum, the fift-sixt Councell, like an Androgenus or an Hermophrodite, neither male nor female, but both, or ei­ther, or neither, or what they list themselues, to their best ad­uantage.

39 Surius thinketh it pittie to cashire it quite,De Canoni­bus sextae sy­nodi admon. for a few ill Canons that make against the Romane synagogue, because [Page 198] he finds other that seeme to serue his turne. Turrian a Ie­suite will haue it true and good, forsooth it furthers his pur­poses.In Diatrib. l. 5. cap. 1. But Albertus Pighius a Canon will none of it, but both it and the next are adulterous and bastard; these are both Ro­mane Catholickes: whether will you beleeue? Pighius is con­fident aboue measure. Albertus Pighius vir doctus & pius (saith Melchior Canus) Pighius a learned & a godly man, doth shew by many arguments, that the acts which are carried about vn­der the name of this Councell containe many errors. Yea he calleth it ter execrandum Concilium, a thrice accursed Coun­cell. And, Quod ad Concilium Constantinopolitanum (quintum & sextum, respondet enim vtrisque) non fuit legitimum. As for the Councels (fift and sixt, for he answers to them both) it was not lawfull. And afterward saith, it was neither called nor confirmed by the Bishop of Rome, neither was it vniuersall, because many of the Westerne and Easterne Patriarkes and Bishops were wanting.

40 But this contentious pertinacy of Pighius must be reproued (saith Canus) who to man out an opinion, that he hath once broa­ched, aduentures to weaken by vaine coniectures, Councels which haue bene receiued by the Churches Decree. How far may the stu­die of contention and peruerse obstinacie preuaile, when heate boiles vp? And may not another Papist be as peruerse and dogged as Pighius is presumed to be? The Councell Quini-sextum Bel­larmine calleth profane, as Pighius his sixt thrice-accursed. Canus confuteth their Canons in many words.Lib 5. c. 6. lo­co. com. Summa Con­cil. pag. 328. Tom. 1. disp. 54. sect. 1. But Caranza in his Epitome will haue them, and giueth them full authoritie; so doth Suarez the Iesuite, who alledgeth one of them with great approbation of all. And Gratian alledgeth them in great good earnest. Euen as they serue their turnes so they ap­proue or reiects those Canons. See the battell of the frogs and mice.

41 ‘Though Bishop Canus saith, Abiat nunc Gratianus qui Trullianos Canones sextae Synodo tribuit. Farewell to Gratian, that would charge the sixt Councel with the Trullian Canons.’ Yet Suarez the Iesuite when he had cited the 79 Canon for the pure deliuerie of the blessed Virgine Mary, Tom. 2. qu. [...]5. sect. 2. saith, Quae de­finitio [Page 199] magnamhabet autohritatem, quoniam illi Canones praeterquā quod plus quàm à 220 Patribus editi sunt, in septima Synodo, Ca­none primo approbati videntur. ‘Which definition hath great au­thoritie, because those Canons beside that they were set forth by more then 220 Fathers, they seeme to be approued in the first Canon of the seuenth Councell. And this he pro­ueth by Surius, who hath also obserued, that the said Councell, and that of Florence, and Adrian, and Michael, Bishops of Rome, vsed the authoritie of these Canons, which Innocentius re­citeth also out of the Decrees of Gratian, as they were cited by him.’ Which befell Thomas of Aquine, and other learned men sometimes, that trusting Gratians diligence, alledge the chapters of the Decrees, with lying Authors and titles.

42 Is not Gratian a perillous fellow, that deceiueth Popes, Councels, Saints and all? And yet he is the best founder and Patron of the Popes law. Maister Harding our countreyman was taken in the same snare; for he citeth this Councell in Trullo to be a very ancient one,Replie, art. 5. to proue S. Iames his Masse to be worth the acceptation. And Gregorius Holoander one of Cardinall Bellarmines catholicke Authors, was caught in the same springe, Sancta sexta Synodus grauissima sententia Aposto­licos Canones agnouit: ‘The sixt holy Councel by their graue sen­tence acknowledged the Canons of the Apostles. So was Car­dinall Turrecremata set by the heeles.’ For he vpon Gratians word saith, Ex quibus satis apertè apparet, By them it appeareth clearely. Vsing the authoritie of them as classicall.

43 Suarez notwithstanding to saue all whole,Vbi supra. and his cause and friends harmlesse, saith, Quamuis quorundam Graecorum temeritate aliqui eorum deprauati esse dicantur, hic tamen (de quo agimus) nunquam in dubium reuocatus est. ‘Although some of these Canons be said to be corrupted by certaine of the Greeks temeritie: yet this (of which we speake) was neuer called into question. Where he leaueth in suspence and suspi­tion, all saue that which seemeth to serue his owne turne.’ Yet Bellarmine fearing that they may make more against him then for him, will rather cashier a few friends,De Rom. Pont. l. 2. c. 18. then admit for their sakes many enemies, and saith plainly, ‘Nullus roboris sunt isti [Page 200] Canones, these Canons are of no force. For they are not the Ca­nons of the true, lawfull, and generall Councell; but of another cer­taine conuenticle, which entituled her selfe falsely by the name of the sixt Councell. Whence it followeth, that this sixt false Synod, either was not generall, or was not lawfull:’ For generall, and law­full it cannot be, where the authoritie of the first Sea is wan­ting.

44 So many and so intricate questions growing about this Councell and the Canons thereof, will its greatest ad­uersaries refuse it in toto in all? No, that will they not, by any meanes. Honorius the Pope, heretickes honour saued, they will do reason to serue their turnes.De Concil l. 1. c. 7. First, Bellarmine of the same Councell and Canons saith, ‘Hos ergo Canones dicimus partim reprobatos. That these Canons are partly reproued, Because the Pope was not there by himselfe nor his Legates, while these Canons were casting: and partly approued, because although those Canons haue no force of themselues, yet some of them were afterwards ap­proued by the Pope, or other lawfull Councels.’ He neither knowes nor cares whether, but ad bonum ordinis, to do him seruice: as the 82 Canon of painting images was receiued by Adrian the Pope, and the seuenth Synod.

45 But in my mind he giueth a better reason in another place, maruellous plausible in the Pope and his merchants eares,De Concil. l. 2. c. 8. and that is ab vtili, from profit: which more preuaileth at Rome then the words of a Prophet. ‘Because ille Canon 82 de picturis vtilis erat eo tempore, That Canon the 82 of Images, was profitable at that time to the question then handled.’ So I dare sweare he will say of more of them, if they fit his foote as well.Lib. 7. c 3. And Bellarmines brother Melchior Canus, as hard a friend as he is to that Trullian Councell, and the Canons of it, yet he can take the 19, and discharge it valiantly against Caietan, as the Midianites that slue one another.

46 Varietie they say breeds delight, but certainely this diuersitie breeds confusion. How can a man rest vpon Coun­cels thus traduced, mangled, maimed, abused, aboue all mea­sure or meane? These are the first sixe, which Bellarmine of his bountie affoords vs, as accepted & reuerenced by vs. We [Page 201] entertaine them with loue, we yeeld them their due honour, we will not aske so much as Bellarmine must allow: That we may vse the lawes, themselues impose: that we may vse the Councels as they do; though we may not with our credits, we will not for our honesties. Let them thus abuse them, that despised credite, and renounced honesty. I will con­clude all I will haue said of these sixe Councels with Bellar­mines last shift, and that they are almost all corrupted by the Grecians that enuied and emulated the Romanes ho­nour.

47 Dico sine dubio, without all doubt, I say,Bell. de Rom. Pont. l 4. c. 11. That the name of Honorius was inserted among the names of those who were dam­ned in the sixt Councell, by those that enuied the Romane Church; and so whatsoeuer was there said of Honorius. Secondly, it was al­most an ordinarie custome amongst the Grecians to corrupt bookes. The sixt Councell found many corruptions made by heretickes in the fift. And Gregorie saith, that Constantinopolitans corrupted the Councell of Chalcedon, and suspects the same to be done in the Ephesine; and addes, that the Romane copies are truer then the Grecians, and giueth a strong reason. Quoniam Romani sicut non acumina, ita nec imposturas habent: Because the Romanes as they haue blockheads, so they haue litle wit; and little wit, little craft. Cicero had a better conceipt of his owne countrie and countrimen, when he saith, Sed meum iudicium semper fuit, omnia nostros vel inuenisse per se sapientiùs quàm Grae­cos, aut accepta ab illis fecisse meliora, &c. Tusc. lib. 1. My iudgement euer was, that the Romanes were more wise for inuention then the Grecians, or made things better which they receiued from them; and I am sure the Grecians declined when the Romanes florished, as a subdued people are debased vnder their cōquerors. If the Grecians haue corrupted the third, fourth, and seuenth Councels, what maruaile is it if they corrupt the sixt? In what case are men, if the first and chiefe Councels be thus corrupted, nay be so diuersly handled, may be thrust out, and brought in, in part, or in all, when these Doctors list? How can we trust them? How can we repose confidence in them? And this of the first sixe Councels.

[Page 202]48 To descend vnto the rest in this manner were a bur­densome labour vnto me, and a tedious taske for the reader, and perhaps needlesse for either. Yet I will bestow a few lines in some, and those not many. The rest I will leaue to be censured by those, I haue, or shall mentiō. A good Mathe­matician may measure Hercules by his foote.

Bell. de Rom. Pōtif. l. 2. c. 15.49 Sardicense Concilium constat vniuersale esse probatum: It is euident that the Sardian Councel was vniuersally approued; more vniuersall then the great Councell of Nice, saith Car­dinall Bellarmine. For there were 376 Bishops; which were more then were in the Nicene Councell by 48: as well appro­ued, for it is taken to be the same with the Nicene. ‘Non mi­nor est authoritas Sardicensis, quàm Nicenae Synodi, The Sardican Councel is of no lesse Authoritie then the Nicene, because the most part of the Fathers that were at the one were also at the other.’ And no new thing appertaining vnto faith is added to the one, that was not in the other. Gregorius de Valentia will also haue it a generall Councell,Anal. fid. ca­tho. l. 7. c. 11. Epit. pag. 281. by the testimony of graue authors. And Baronius will haue it a generall Councell in all points. Why then is not this numbred among the generall Councels that are approued by Bellarmine? Because they haue no other shift to excuse Zozimus the Bishop of Rome his for­gerie of the Nicene Councell, to the African Fathers. Why doth he put so generall, and so approued a Councell amongst his demie-reprobates? Forsooth because there is a coale at one end will burne his fingers, to saue himselfe harmlesse he will hold it at the other end, to put out the fire. A craftier companion there neuer liued. Haue not Romanes their wittes about them now as well as euer the Grecians had?

Canon 36.50 ‘We alledge the Councell of Elibertine against ma­king of Images, and placing them in the Church, Placuit pi­cturas in Ecclesia esse non debere, ne quod colitur & adoratur, in pa­rietibus depingatur: It seemeth good vnto vs, that pictures should not be in the Church, lest that which is worshipped and adored should be painted on walls.De Imagini­bus l. 2. cap. 9.’ It it sport to see how Bellarmine sweates and tewes, to answer this with the [Page 203] vtmost bent and extent of his Romane wit. But I leaue those answers. This to our purpose. When we produce this ve­ry ancient peece of euidence, Bellarmine disgraceth the whole authoritie of the Councell. It was but a Councell of 19 Bi­shops, but a prouinciall Councell, and not confirmed, and it seemeth to haue erred in other Decrees. When Sixtus Senen­sis should answer this Canon, which he nor all the Papists in Christendome can do, with any so much as probabilitie, for their life, he prefaceth and disgraceth it: Prouinciale Concilium Elib. à decem & octo duntaxat Episcopis, in Hispania peractum. A prouinciall Councell of 18 Bishops only holden in Spaine." Bellarmine as the truth is, saith 19, but Sixtus thought belike to curtall them by one, that another may come after and say 17. So by little and little to make them no body. But both, and indeed others of their ranke, take this excep­tion, that they were so few. Bellarmine might haue remem­bred what he had said before, where he gaue a better note then he doth now take notice of, or put in practise himselfe: Omne Concilium non est tanto meliùs quantò maius, &c. ‘Euery Councell is not by so much the better, by how much the greater: for the Councell of Arminum (which was an here­ticall Councell) had 600 Bishops, the first of Constantinople but 150.’

51 Suarez keepeth a fell coyle about this Councell,Disp. 54. sect. 1 in the matter of Images. Difficiliùs explicatur decretum Conci­lij Elibertini, &c. The decree of the Elibertine Councel is more difficultly explaned. That because it was but prouinciall, and but of a few Bishops, Canus doubteth not to grant that it erred; but o­thers answer, that that Councell did onely forbid the proper images of God, and others say, that it forbad images to be adored, and pain­ted after the manner of the Gentiles. Sed haec sine fundamento d [...] ­cuntur: But all this is said without ground, for the words of that Canon, in the first Tome of Councels and in Gratian, are, Distinct. 4. c. Placuit. that what is worshipped in Churches, should not be painted on wals. Out of which words it may not obscurely be gathered, that images there, are not simply forbidden, but that they should not be painted vpon wals, which law at that time might be profitable. For that [Page 204] Councell was about the time of the Nicene Councell, when as yet Idolatrie florished. Wherehence it might easily fall out, that images of Saints painted on wals, might by the infidels be irreuerently handled. So answereth Allen, dial. 5. c. 16. Sanders lib. 2. cap. 4. Ayala lib. de trad. 3. p. c. de Antiq. imag. who giueth another reason of that Decree, to wit, because images painted on walls might be easily defaced. But because this inconuenience by diligence may be auoided, and that old necessitie is now ceassed, therefore that De­cree is abrogated by vse, and in the seuenth Synod such images are admitted to be painted on walls. Thus dally they with the ancient reuerend Councels, when they speake against them.

52 But will they vse them so when they make for them? No I warrant you.Lib. 2. c. 9. For Melchior Canus alledgeth it, and that rightly, for the Epistle to the Hebrewes without all exception. And Bellarmine himselfe (as little account as he makes of it in our case) doth not onely alledge it, but vrge it, for his fa­sting vpon Saturdayes. And good reason: for the case is al­tered,Bellar. de o­per. bon. in particulari, lib. 2. cap. 18. quoth Ployden. Perspicuum est ex Concilio Elibertino, it is cleare by the Councell of Elibertine. Now this Councell is a cleeare witnesse, in this case and against mariage of Priests, Bishops, Deacons and Subdeacons. The three and thirtieth Canon is authentique without derogation or impeachment, either of Canon or Councell. And Nocturna peruigilia sublata sunt omninò Elibertini Concilij Sanctione, Bibl. Sanct. l. 6. annot. 152. saith Sixtus Senensis. Night watches are taken vtterly away by the Decree of the Elibertine Councell. Besides, Gratian hath at least ten of this Councels Canons dispersed in the Decrees which stand for good law. And Ino whom Bellarmine placeth in the list of his Romane writers, and Gratians good Maister, finding it not so good for his great Maister of Romes profit, hath left it quite out.

53 Thus they cheate the whole world vpon all aduan­tages, as if they were bound by obligation, and solemne vow to do nothing for the truth, but against the truth. Quis vos fascinauit? Gal. 3.1. Who hath so bewitched you? I could adde vnto these the Councel of Alexandria, so commended by Ruffinus, [Page 205] that beareth the praise, which the former Councell iustly de­serued; Few they were in nūber, Hist. lib. 2. c. 2 [...] but for integritie of faith and man­ners, many. Yet this Councell is now no Councell, no not so much as vouchsafed a roome among the Councels, or by Bellarmine among good, or indifferent, or naught, or any at all.

54 Pererius (speaking of the interpretation of Caietan and Thostatus, of Pluit Dominus à Domino, In Gen. c. 19. §. 35. The Lord rained from the Lord) saith of the Syrmian Councell, Ʋerùm ante omnes Patrum authoritates: ‘But before all authorities of Fa­thers, the Syrmian Councell seemeth to make certaine this ex­position. And afterward: Neither may we doubt of the credit of this Councell, as well for the determination of other Councels approuing theirs, as Saint Hilarie his authoritie, who ac­knowledgeth this Councell for Catholicum & sincerum, both Catholicke and sincere.’ How could a man conceiue of this Councell, but that it was absolute and without exception? Yet Pererius himselfe in the next Paragraph but one, doth somewhat derogate from it: Sciat Lector Concilium istud po­stea fuisse probatum, non quoad omnia: ‘And yet the Reader must take notice, that this Councell was afterwards approued, but not in all things. It is preferred before all the authorities of Fathers, the credit of it must not be doubted of, it is Catho­licke and sincere, and yet it is not approued in all.’ And Bel­larmine turnes it to the order of Hermophroditi, and saith, it was a generall Councell, yet in part approued, in part not.

55 Such are the Councels of Frankford, of Constance, and Basil, though called by themselues, confirmed by their Popes. Frankford confirmatum fuit quoad illam partem, Confirmed in one part, and reprobated in another, because it is against the idolatrous worship of images, allowed by the second of Nice. Basil also is currant, quantum ad primas Sessiones, as farre as the first Sessions go: but base coine, quantum ad vltimas Ses­siones, as farre as the last Sessions reach. I had thought, that posteriores cogitationes be salubriores, the last the best. The worst of these is that of Basil, which is approued in nothing, [Page 206] but about the dispositions of certaine Benefices, which was yeelded vnto for peace and quietnesse sake. Aske Gregorius de Ʋalentia, Greg. Valent. which Councels were approued by the Pope? and he will tell you, that all are good that are in the Tomes of the Councels, &c. sauing the Councell of Basil.

56 Yet aske of him againe in particular of the Councell of Constance, Greg. Valent. analys. cathol. l. 8. c. 7. and you shall heare what he saith: Respondetur, Decreta illius quidem Sessionis Concilij Constantiensis non habere certam authoritatem. ‘Nam ea tantùm Martinus quintus probauit quae essent circa fidem determinata conciliariter, hoc est, adhibita priùs disputatione & sententiarum collatione, rectè atque sedatè, sicut fieri in Concilijs assolet, instituta: It is answered, the De­crees of that Session of the Councell of Constance, haue no certaine authoritie. For those onely which Martin the fift did approue were good, which were determined concerning the faith in good earnest, Conciliaritèr. that is, were concluded after disputa­tion permitted, and collation of sentences rightly and quiet­ly, as was wont to be vsed in Councels.’ ‘Illa verò Sessio quinta Concilij Constantiensis edita fuit, importunitate tantùm quorundam schismaticorum, non nisi admodum tumultuariè, vt ex actis Concilij constat, & benè à Caietano, & ab alijs animaduer­sum est: But that fift Session of the Councell of Constance was decreed onely vpon the importunitie of certaine schismatiks, and that very tumultuously, as it is euident by the acts of the Councel, and hath bene by Caietan and others wel obserued.’ ‘Porrò Concilium Basiliense nunquam fuit confirmatum: etsi ante apertum sanè schisma fuerit habitum pro legitimo, quoad inchoati­onem quidem, & prosequutionem eius Concilij attínebat, vt rectè quoque notauit Caietanus: Moreouer, the Councell of Basil was neuer confirmed, although verily before the opē schisme it was holden for lawfull, concerning the beginning indeed, and prosecution of that Councel, as Caietan also hath rightly noted.’ Here is the beginning approued, and the end disanul­led; the end embraced, and the beginning reiected, iust as it pleaseth them. And as they can apt it to their purposes, so hath it force, or no validitie.

57 I will note but one more, and that is that of Africke [Page 207] or Carthage, whereof Saint Augustine was an honourable member, among 217 Bishops more then were at the first Councell of Constantinople, or the first of Ephesus, two of the first foure generall Councels, and therefore of much reue­rence. This Councell, especially for the last Canons sake, which seemeth to make for the Romanists in numbring the bookes of the Scripture, as if those which we iustly hold A­pocryphall, were of the same authoritie with the Canonicall Scriptures, Cardinall Bellarmine and the rest of his brethren hold in great account. And therefore it is opposed to the Lao­dicene Councell, long before it in time, and so (if Antiquitie haue predominancie) the better:De Concil. l. 2. c. 8. Concilium Carthaginense est ma­ioris authoritatis quàm Laodicense, tum quia posterius, tum quia nationale fuit, & praeterea confirmatum à Leone quarto: ‘The Councell of Carthage is of more authoritie then the Laodi­cene Councell, both because it was the latter, and also because it was Nationall, and besides was afterwards confirmed by Leo the fourth. Three reasons to giue this Councell prefe­rence before the Laodicene, one because it was later, there­fore Antiquitie hath not preference in Councels; another, because it was Nationall, the other but Prouinciall: a third, because this was confirmed by Pope Leo the fourth, the other was not.’

58 These men that so much pretend Antiquitie, now preferre Noueltie, the latter before the former. And it was also confirmed by the sixt generall Councel, and Pope Adri­an, as appeareth in the Decrees.Dist. 16. c. Quoniam, & cap Sextam. Ioh. Turrecr. l. 3. c. 3. And this in the Cardinals o­pinion, makes a Nationall or a Prouinciall Councel to be in the nature of a generall: Aliquando reperitur Concilium vnius na­tionis aut regionis dici vniuersale, sicut in Concilio Africano: Sometimes a Councell is found in one Nation or Prouince, to be called vniuersall, as the Councell of Africke. Howsoeuer" the poore Councell of Laodicene may shift, I know not, yet you heare it hath the approbation of another general Coun­cell and Pope. But the Councell of Carthage is without que­stion authentique in the Romanists opinion, who haue not a like euidence for the authorising of Apocryphall Scriptures [Page 208] in all their learning.Ca [...]. This Carthaginian Councell we alledge for the abridging of Appeales ad transmarinas partes, beyond the seas, and against the pompous titles of the sea of Rome: Non appelletur princeps sacerdotum, aut summus sacerdos, Let him not be called prince of priests or highest priest: or as Gra­tian addes vnto these words, Vniuersalis autem nec etiam Ro­manus Pontifex appelletur: But as for vniuersall, the Bishop of Rome shall not be so called. What will Cardinall Bellarmine say to the authoritie of this Councell, now it so plainly and pregnantly maketh for vs?De Sum. Pont. l. 2. c. 25. Quidam locus in Concilio Carthagi­nensi vel corruptus est, vel è margine irrepsit in textum: ‘There is a place in this Carthaginian Councell corrupted, or crept out of the margine into the text.’ Or if that will not serue them, that which graced it in respect of the Laodicean Councell, It was a nationall, therefore to be preferred, ‘Now it is a Natio­nall with a But. Concilium Carthaginense nationale fuit, De Concil. l. 2. c. 8. nec fere­bat leges vniuersae Ecclesiae, sed tantùm Episcopis Africae, itaque neque prohibuit, neque prohibere potuit, ne Rom. Pontif. diceretur princeps sacerdotum: The Councell of Carthage was Nationall, and made no lawes for the vniuersall Church, but onely for the Bishops of Africa; therefore neither did it forbid, nei­ther could it forbid, that the Bishop of Rome should be called the Prince of Priests.’

59 What will Bishop Lindan say to this malepart censure of the African Fathers?Panopl. l. 3. c. 4 ‘Quod Concilij Africani tertij cui diuus Augustinus interfuit, decretum, in 8 Synodo in Tullo congrega­ta, quia fuit approbatum, atque in Rom. Pont. Ecclesiae{que} Apo­stolicae authoritate roboratum, in dubium vocari nequit à pio Ca­tholico, Ecclesiae{que} Christi filio: Which decree of African Coun­cell, wherein Saint Augustine was present, was confirmed in the eighth Councell in Trullo, and afterward strengthened with the consent of the Bishop of Rome: and the authoritie of the Apostolicke Church, cannot be called into question by any pious Catholicke, and the sonne of Christs Church.’ How is Cardinall Bellarmine then either a pious Catholicke, or a son of Christs Church, who extenuateth that which is so strongly barocadoed by such inuincible fortifications, as his [Page 209] owne fellowes, his deare mother the Church, his vnerring fa­ther the Pope? yea himselfe also in some cases? Yet like an vngracious sonne of his mother the Court of Rome, and his great father the Pope, he can say,De Rom. Pont. l. 2. c. 25. that these African Fathers were deceiued by ignorance. A sawcie and foolish part of a Frier (he was no Cardinall when he wrote this,) so malepartly to confront and taxe so ancient, so graue, so learned Bishops, such Saints gathered together in so great a number, their De­crees confirmed by the Pope himselfe, another Councell, the whole representatiue Church; and therein to contradict him­selfe, who approueth the same Councell in other cases. Let him looke to it, whether it can stand with religious integrity, or ciuill honestie; with learned construction, or reasonable perswasion, to commend and disclaime, to aduance and cast downe, to magnifie and vilifie, to build and destroy, vpon all aduantages.

60 Or if they will vse this large and vnbounded licence, why may not we vse our lawfull and reasonable libertie, in ta­king iust exceptions vnto some Councels, when good occa­sion is offered? I will conclude these considerations of Coun­cels in particular, with a reasonable motion of the Iesuite himself vnto Caluin; I wil aske no more but that he returne & reflect it vpon himselfe.De Sāct. bea­titu. l. 1. c. 10. Caluinus contrà inuocationem Sancto­rum, Caluin against the inuocation of Saints, bringeth as a chiefe argument, a testimonie from the third Councell of Car­thage, but in the same Councell, Chapter 47. the bookes of Ma­chabeis are approued, either therefore let Caluin receiue the bookes of Machabeis as Canonicall and diuine, or let him not terrifie vs with the authoritie of this Councell, from the inuocation of Saints. Neque enim dicendum est eos Patres in vno sapere, There is much doubt of the 47 Ca­non, none at all of the o­ther. in altero delira­re. For we may not say the Fathers did wisely in one thing, and doted in another. May not we say the same to the Iesuite and his fellowes, not onely of this Councell, but also in their best and most approued Councels, but especially of those that are partly receiued, partly reiected. Either let Cardinall Bel­larmine renounce in the Bishop of Rome, the name of vniuer­sall Bishop, and chiefe Priest, and Prince of Priests: Let him dis­place [Page 210] images out of Churches; giue no more iurisdiction to the Bishop of Rome, then other Archbishops, Metropoli­tans, and Patriarks haue in their Churches. Let Constantino­ple be equall in authoritie and iurisdiction with the Romane Church: and hold that Councels are aboue the Pope, that no appeales may be out of Africa, to any beyond the sea, &c. or neuer let him deterre vs with the authoritie of Councels. For no man will say, that the Fathers gathered in Councels were wise in one thing, and doted in another. I neuer read of any on our part, that haue thus vsed any Councell, or spoken that of any, which Cardinall Bellarmine hath said of many. And therefore certainly he and his Synagogue yeeld farre lesse reuerence to Councels of any sort, then our Church doth, whereby they iustly depriue themselues of the second euidence of Antiquity, which is the Councels.

61 Wherefore our Sauiours counsell may stand for our direction,Mat. 22.21. Giue vnto Caesar that which is Caesars: giue vnto God that which belongeth vnto God: That vnto Councels that be­longeth vnto Councels, that vnto Scriptures which belongeth vnto Scriptures.De Baptis. cō­tra Donatist. l. 2. c. 3. Which Saint Augustine expresseth most signi­ficantly in more words: Quis nesciat sanctam Scripturam, &c. ‘Who knoweth not the Scripture Canonicall both of the old and new Testament, is contained within its certaine bounds, and that it is so farre to be preferred before the following Bishops letters, that of it no man may doubt, no man may dispute, whether it be true or right, whatsoeuer is knowne to be written therein?’ But as for Bishops letters which haue bene, or are written after the Canon once confirmed; and peraduenture by the more wise sentence, of some more skilfull in the same point, and by the more graue autho­ritie of other Bishops, and the wisedome of the more learned, and by Councels may be reprehended, if they haue erred in any thing from the truth. Yea the Councels themselues which are held in diuers regions or prouinces, do yeeld, without any circumstance to the au­thoritie of more full Councels, which consist of the whole Christian world. Yea and those plenary Councels often haue bene amended the former by the latter, when by any experience of things, that was opened which was shut, and that was knowne which before was se­cret, [Page 211] and without any swelling of sacrilegious pride, without any stiffe necke of arrogancie, without any contradiction of cankred enuie, with holy humilitie, with Catholicke peace, with Christian charitie.

62 Happie were the state of the Christian world if this might be faithfully obserued: and thus farre we subscribe most willingly. Let Gods booke the holy Scriptures keepe its due respect and predominate ouer all, as it best deserueth; then let one Father be examined, yea and corrected, if need be, by more; the Fathers by Prouinciall Councels, those by Na­tionall, those by Generall, the former by the latter, if they will, by learning and wisedome be reformed, without partialitie, with à saluo iure, a sauing the right of the blessed Bible, the ho­ly, canonicall, vndoubted, Scriptures of God.

63 If this method of Saint Augustine cannot be admitted and obserued by the Romanists, I will say with the same Fa­ther, in the same case, in the words before going. Certè nobis obijcere soletis Cypriani literas, Cypriani sententiam, Cypriani Concilium. Cur authoritatem Cypriani pro vestro schismate assu­metis, & eius exemplum pro Ecclesiae pace respuitis?—You Dona­tisticall Romanists, you vse to obiect the decrees of Fathers, the Ca­nons of Councels, the authoritie of ancient both times and per­sons; but why do you alledge their mistaken, or misapplied authorities to support your errors and idolatries, and yet re­fuse the Councels and Fathers when they make for the truth of the Gospell, and peace of the Church? This your partialitie makes your obstinate madnesse manifest to all that are not distracted by the same frenzie. This shameth your Champion with his more then Goliathian brag of Councels,Campion. Rat. 4. Concilia gene­ralia mea sunt, primum, vltimum, media, his pugnabo: Generall Councels are mine, the first, the last, and all betweene, with these I will fight. When God knowes, and a great part of the Christian world sees, and I hope the ingenious and religious Reader by this time perceiueth, that the Romanists haue de­uested themselues of Scriptures and Councels. They will none of them, they care little for these: and therefore we enter as in our owne right vnto the quiet and peaceable possession of [Page 212] them both, being abandoned of the pretended possessioners; but indeed tyrannicall intruders vpon this precious inheri­tance of God and his Church.

64 And therfore concluding, that our aduersaries haue nei­ther the first, nor the best Councels, we can affoord thē a few of the worst and the last Conuenticles. Neither yet indeed care they for any at all, but onely to make shew, and deceiue the world. Their very Councell of Trent is not receiued, nor euer was in this land, and therefore cannot blind vs. Nay, I cannot see how any old Conncell can oblige many nations, that are not now subiected to their Canons, in as much as they were not receiued in some places, nor heard of in others ma­ny yeares after.Leonardus Lessius de Iustitiâ & iure. lib. 2. c. 22. du­bit. 13. For, Decreta Concilij generalis, quae per decennium in aliquâ prouinciâ non sunt recepta, amittunt vim suam, & desi­nunt obligare: The Decrees of a generall Councell, which in ten yeares is not receiued in a Prouince, doth lose its force "and bindeth no longer. Doth he not make a Councel a strong foundation of truth, when it may be ouerthrowne for ten yeares discontinuance? We vse not Councels so. If we did, we might well be ashamed, and so might the Romanists, if they were not past shame.

CHAP. VIII.
Whether Protestants or Papists admit or reiect the third euidence of Antiquitie, the Fathers.

I Cannot sufficiently maruell, that so long ex­perience, and so euident proofe, of our inge­nuous acceptation, and daily vse of the anci­ent Fathers, cannot moue our aduersaries consciences, so much as to confesse, that we haue a reuerend and due regard of them, as of a good and profitable euidence of Antiquitie. Supra. c. 5. B. Iuell. For as before is obserued, Bishop Iuell of famous memory, a precious iewell indeed, when he was employed to fight the battels of God in the Church militant, (now set in the glorious Diadem of our blessed Sauiour in his Church triumphant) made an open, [Page 213] resolute, and iust Challenge, to all the rabble of the Romish Catholickes, offering the triall of our cause to all the Antiqui­tie which next succeeded the Apostles of our Sauiour Christ, in the first 600 yeares, and that in 27 articles, that are in que­stion betweene vs and them: He performed his Challenge, obtained victory ouer his aduersaries, and yet triumpheth glo­riously. His workes remaining without farther answer in the whole (although snarled at, and railed on in some parts) aboue halfe an hundred yeares; and I am perswaded will so stand still to the worlds end.

2 Reade all or any of the writers in the reformed Churches. Their bookes do not onely testifie, but proclaime the same, to any eye that doth not winke, to any eare that is not stopped, to any heart that is not either frozen in the dregs of darke su­perstition, or inflamed with the furie of Romish malice and i [...]olatrie.D. Reinolds. Doctor Reinolds hath bene complained on by a ma­leuolent aduersarie, as I haue heard (and it may be true) for ha­uing his margine larger then his text: That he hath more alle­gations then lines, and so his learning is not his owne, but other mens; for he saith little or nothing but he hath an au­thor for it. Is not this a shrewd fault? Much like a Lady that without cause found fault with her bread, and sending for her Baker, rated at him for that the bread was naught, but could not tell wherein the fault lay. The Baker being required to tell the fault himselfe, confessed there was a fault, to please his La­dy, and he thought it to be, y^t there was too much floure in the bread; the Ladie (like a good housewife) was well satisfied, and bad the Baker amend it, & put in lesse. Thus it fareth with the minions of Babylon, they find a fault, and the fault is, there is too much floure of Scriptures, Councels, Fathers, Histories, and all kind of learning, and this is turned to our reproofe.

3 To insist vpon particulars were infinite, let this suffice the indifferent Reader, that we professe our reuerence to the Fathers in our preachings, in our writings, in word, in pra­ctise, in conferences, in disputations, in Cities, in Vniuersities, among our selues, against our aduersaries. This we haue done, [Page 214] do yet, and will do; neither shall the strongest sonne of the Romane Haraphath be euer able to wrest them out of our hands.

4 All this and much more notwithstanding, our aduer­saries are not ashamed yet to say, Explodunt Patres aduersarij, Our aduersaries hisse out the Fathers,Campion. Rat. 5. as Campion. Or, The Pro­testants scorne the Fathers, as Doctor Hill. Or, They make no more account of the Fathers, then of Adam Bell, and Beuis of Hampton; Or, Fathers, Councels, Antiquitie, Church, common con­sent, Suruey. l. 1. c. 3 all these the new Apostles haue reiected: as D. Kellison. ‘Or, Nullius saeculi politiam & formam Ecclesiasticam admittunt, omni­um saeculorum ritus & ceremonias damnant: contra vniuersos Pa­tres & Scriptores Ecclesiasticos excipiunt, &c. They admit the po­licie or forme Ecclesiasticall of no age, they damne the rites and ceremonies of all times, they except against all the Fa­thers and Ecclesiasticall writers;Prompt. Ca­thol. Domi­nica. 7. post. Pentecost. Muri ciuit. sanct. Fund. 7. Suruey. l. 1. c. 4 as Doctor Stapleton.’ O [...] yet they crie out against vs as well abroad, as at home, euen yet after all our protestations and practise: We abandon Fa­thers, as a fresh Iesuite raileth. Or as Doctor Kellison againe, Whiles our Reformers refuse the authoritie and doctrine of the Fa­thers, they cut themselues from the Church of Christ. Let him vndergo this censure that is conuinced to be guiltie of these accusations. He that hisseth or explodeth the Fathers, that scornes them, that makes no more account of them then of Adam Bell and Beuis of Hampton, that reiects them, excepts against them all, (or against any one vnworthily) and refuseth their doctrine and authoritie (wherein they all consent, or the most of them, which are our aduersaries owne limitations) let them be cut off from the Church; yea if they dare venture the doome, as we dare, woe worth them that do all things which they lay to our charge; but indeed themselues do them, not we.

5 To iustifie our selues in the fight of all men, let the in­different reader peruse Saint Augustine, not in a few senten­ces, but whole bookes, de Praedestinatione & gratia, de Na­tura & gratia, de Gratia Christi, de Praedestinatione Sanctorum, de Bono perseuerantia, de Praedestinatione Dei, de Gratia & libero ar­bitrio: [Page 215] ‘Of Predestination and grace, of Nature and grace, of the Grace of Christ, of Predestination of the Saints, of the Good gift of perseuerance, of Gods predestination, of Grace and freewill, and other points of Christian religion, against the Donatists, and the Pelagians, wherein he is wholly ours, none of theirs.’ In these most abundantly, in all other points most sufficiently, he maketh for vs, and we frequently alledge him. Aske Melancthon of Saint Augustine. Melanc. prae­fac. in Sanct. tom. opruem Lutheri. Huius aetatis errores, vt emendarentur, saltem aliqua ex parte, Augusti­num Deus excitauit, hic mediocriter expurgauit; nec dubito si iudex esset controuersiarum huius aetatis, habituros nos eum [...], certè de remissione gratuita, de iustitia fidei, de vsu Sacramento­rum, adiaphoris expressè nobiscum sentit. ‘God raised vp Augustine, that the errors of that age, at the least in some part, should be amended, he hath indifferently purged them; neither doubt I, should he be iudge of the controuersies of this age, but we should haue him of the same mind with vs. Truly his iudge­ment is expresly with ours, concerning free remission, iusti­fication by faith, the vse of the Sacraments, and things in­different. Where he hath much more of the same Father, to the like effect.’ And commendeth other ancient writers, who from his light saw the truth, and published it in many things.

6 Saint Hierome aboue any Father most skilfull in the tongues, diligent in his studies, industrious in his search, vntired with labour at home, vnwearied with trauell a­broad, residing most in the East, where the most monuments of Antiquitie, for plentie and authoritie, were then to be found; discerned and distinguished betweene Canonicall Scriptures and Apocryphall. Not as resting vpon the Ca­non of the Iewes, but as all learned Christians had done be­fore him, and then did, together with him, as might be now, and after shall be plainly proued.

7 Ambrose for iustification by faith onely: Epiphanius not onely against Images, but against diuers other heresies now defended by the Romanists, Gregorie against the Suprema­cie both of all others, and his owne Sea. Iustinus Martyr, for [Page 216] the plaine and simple administration of the Lords Supper,Apolog. without Massing or sacrificing, eleuation or adoring, car­nalitie or transubstantiation. Theodoret for Christs spiritu­all presence in the Sacrament, without such tricks and quaint deuices and distinctions, as the RomishThe Turkes Pope. Mophti hath con­ceipted, Chrysostome, for reading Scriptures in knowne lan­guages, and the common vse thereof among the Laytie both in hearing it at the Church, and reading it at home in priuate houses.

8 Not to presse infinite particulars; we auouch and a­uerre, that many of the ancient Fathers were eminent in some things aboue the rest, (as in these mentioned:) all of them in most things we professe, yea in all things fundamen­tall in the reformed religion, most pregnant. And therefore we deny not their Antiquitie, we refuse not their authoritie; we reuerence their age, we reiect not their workes, we counterfeit nothing in their names, we neither cast them in­to ignis purgatorius, to consume or obscure them, nor castrate them, by an Index expurgatorius to maime or marre them, we neither burne them with fire, nor brand them with infa­my. All which our aduersaries haue done, and worse, with sinne and shame to them and theirs for euer.

9 In which case it fareth with the Romanists, in their ma­licious slanders against vs, as it did with their ancestors the persecutors of the true Christians in the Primitiue Church. The heathen obiected to the beleeuers worse idolatrie & fil­thinesse to be done by them in secret,Euseb. l. 4. c. 7. then their Priests did openly and in the sight of the Sunne. Themselues they could not iustifie that were indeed guiltie, and therefore impea­ched others of greater crimes falsly; that their grosse I­dolatrie might seeme, if not in all tollerable, yet in part ex­cusable in the comparison. So deale the Romanists with the faithfull professors of Christs truth at this day. To shade their owne shame, they would impose that on vs which we neuer imagined in thought, but themselues haue openly practised in deed, in the view of the whole world. And yet glorie vnder pretence of Antiquitie, as if they onely enter­tained, [Page 217] and we cashiered the Fathers; when in very deed and truth, themselues abuse them most intollerably, reiect them most contemptuously, raile on them most contumeliously, and entertaine them onely as mercenary souldiers, for pre­sent necessitie, not to aduance them to dignitie, or preserue them in honour. Or as counters, that stand sometimes for a thousand pounds, sometimes for a farthing. Or like Players, that are brought on the stage, sometimes like Kings, with great admiration, sometimes like fooles or clownes, with as great derision. They are angry with vs, as if we did not admit them, or any of them, without all exception: they will take libertie themselues to vse, or rather abuse them, at their owne indiscretion, and no man may say, blacke is their eye.

10 It is true, that diuers of our writers haue branded some, that haue bene brought vnder the name of Fathers, to be children for yeares, and bastards for generation, in com­parison of the Fathers that were ancient indeed, and of vn­doubted birth. Then outcries were made, that when they could not answer the authoritie, they would discountenance the author. Now Bellarmine, Baronius, Posseuine, and Sixtus Senensis are ascended to our opinion, and acknowledge their minoritie and illegitimation as well as we.

11 It is as true, that exception hath bene taken against diuers corruptions of editions, translations, and some forge­ries. This hath bene also taxed as an iniurious imputation, wrongfully and without cause pretended, but impossible to be proued. Some of our friends haue seemed to appeale from Fathers, or to except against them, as Bellarmine noteth.De Missa. l. 1. c. 15. You shall heare what our aduersaries do on that behalf, how they take the same exceptions themselues, and iustifie vs in that they haue formerly condemned vs: and yet seeke still to outface vs and the truth, as if they were the very quintes­sence of Antiquitie, and we the very feces or excrements of de­based noueltie; cuius contrarium verum est: but you shall find the contrary,Mat. 11.19. and in time Wisedome shall be iustified of her chil­dren, and iustifie them too. And God will reueale that vnto [Page 218] the most ignorant, that now is manifest onely to the learned, That not we, but the Romanists, do that most palpably, with which they challenge our Church most impudently and in­iuriously, as the gentle Reader, euen with short attention, shall most easily discerne and perceiue. Wherein they haue vsed most egregious impostures, and such as they which know them not, will hardly beleeue them. Those which shall know and vnderstand, will detest and abhorre them, if they haue any zeale of Gods glorie, any remorse or sence of a good conscience, any compassion of the Churches afflictions, any desire of the ignorants conuersions, any regard of the Fathers credits, any care or desire of their owne saluation. My hearts desire onely is, that all partialitie and fore-prising laid aside, the very truth of God may appeare on this behalf, and that each partie, according to the euidence thereof, may be iustified or reformed.

12 The worst that we say of the Fathers in generall, or in particular, or that we would any other should say, is, that most of the Fathers had their errors, their blemishes, their spots. They were not without their slips, their faults. Some of them erred in many things of lesse moment, some in mat­ters of greater consequence. I need not descend vnto singu­lar persons or opinions, they are noted by those painfull and industrious Chroniclers, in the 4. Chap. of almost euery Cen­turie. Some by Luther, Melancthon, Peter Martyr, Caluin, Iuel, and other writers of the Christian Catholicke Church. The most are confessed by the late and moderne Romane Courtiers. Iustine Martyr, Irenaeus, Papias, Tertullian, Ʋicto­rinus, Lactantius, Apolionarius, Seuerus, Nepos; most of the Fa­thers were of mind, that because the world was created in sixe dayes,Reade Ca­nus l. 3. c. 3. of the Fathers errors, which both he with vs, and we with him, ac­count holy. August. therefore it should end in sixe thousand yeares: I­renaeus, Hilary, Lactantius, Hierome, Iustinus Martyr; and how many besides, were Millianaries? A fearfull opinion. How er­red that holy Martyr Saint Cyprian in rebaptization? Augustine in damning Christians children vnbaptized, to hell fire? not to a conceited Limbus, with their poena damni onely, but to the damneds hell, with poena sensus. In giuing the Eucharist [Page 219] to children as soone as baptized? How Tertullian and Origen, Bellar. de Pur­gat. l. 2. c 8. by our aduersaries condemned for heretickes in many parti­culars? How Hierom in second mariages? How Benedict, thatquaere. commanded the Eucharist to be giuen to a woman that was dead? I am loth to rip vp this old sore, which hath bene, and well may remaine couered vnder the veile of reuerence and charitie; vndeniable by any, confessed by our aduersaries in the generall often: and humbly acknowledged by them­selues, that they may easily, and haue certainly erred often. That either they might say of themselues, while they liued, with Saint Hierom, Hierome. Errauimus iuuenes, emendemur senes: We erred when we were yong; as we grow elder, so let vs waxe wiser. Or of their writings after their departure, with Saint Augustine: Neminem velim sic amplecti omnia mea, De bono per­seueran. c. 21. vt me sequa­tur nisi in ijs quibus me non errare perspexerit: I would haue no man so to embrace all my writings, that he should follow me in any thing, but wherein he perceiueth I erre not. Or better if better may be: Homo sum, Aug. in Psa. 85 & quantum conceditur de Scriptu­ris sanctis, tantum audeo dicere, nihil ex me: This I say to you brethren, but if I expound not as certaine, be not angry; I am a man, and as much as is granted vnto me out of the holy Scriptures, so much I dare say, nothing of my selfe. Thus mo­destly do the Fathers speake of themselues; thus do we re­uerently respect them; I would our aduersaries could but affoord them thus much.

13 Of them all we may say with Saint Hierom, without impeachment of their credit, aduantage to our captious ad­uersaries, or derogation of our duties towards them:Epist. 62. c. 2. Scio me aliter habere Apostolos, aliter habere reliquos tractatores; illos semper vera dicere, istos in quibusdam vt homines aberrare: ‘I know how to esteeme the Apostles, and how other writers; that they euer speake the truth, but these in some things as men do erre. God knoweth that this is true; and we will write, we will speake, we will thinke no worse of them.’ That as it pleased God to lay open in his word the manifold imperfe­ctions of the best Patriarchs, Prophets and Apostles, to shew that all had sinned, and were destitute of the glorie of God: Rom. 3.23. conclu­ding [Page 220] all vnder sinne, Rom. 11.32. that he might haue mercie on all: so it hath pleased the same God, that knoweth all men to be lyers, to suffer the Fathers of the Church to erre, that we may know they were but men, and that we are onely bound to the truth of God, which he hath graciously reuealed in his word. As for the Fathers, they may all conclude with Saint Augustines pe­riod:Aug. in Psa. 85 Ergo fratres siue illud, siue illud sit, hic me scrutatorem verbi Dei, non temerarium affirmatorem teneatis: Therefore brethren, howsoeuer it be, take me here to be a searcher of the word of God, not a rash affirmer. A graue and gracious speech.

14 Thus much are our aduersaries bold to say of them when they please, which is ingenuitie, yea vertue in them. But (in their Censure) this very same, or lesse then they say, is impudencie and vice in vs. What would they say of vs? what tragedies would they make,Abb. Vspergē. pag. 412. if we should say, Resistendum est quibuscunque in faciem, siue Paulus, siue Petrus sit, qui ad verita­tem non ambulat Euangelij: We may resist any man in the face, be it Paul, be it Peter, if he walke not after the truth of the Gospell? Yet thus said Pius the second without controlment. And no doubt he alludeth to Pauls reproofe of Peter, Lyra, whom Bellarmine claimeth for one of his classicall authors of the Romane Church, is bold to say of the Priests, of whom God said,Deut. 17.12. He that will not heare, or stand to the sentence of the Priest, he shall die: yet saith, Si Sacerdotes quicquam dicunt fal­sum, quod{que} àlege Dei est alienum, non sunt audiendi: If the Priests shall say any thing that is false, or auerse from the Law of God, they are not to be heard. And therefore he addeth his owne practise, and groundeth it on Saint Augustines autho­ritie:In Matth. 1. Non debet aliquis moueri, &c. No man may thinke much if I depart in this from the opinion of Hierom. For the sayings of the Saints are not of so great authoritie, but that it is lawfull to hold contrary vnto them, in those things which are not determined by the Scriptures; as Augustine saith in his Epistle to Vincentius, of the writings of the holy Doctors: This kind of writing is to be distin­guished from the Canonicall Scriptures, for testimonies are not brought out of them, as if a man might not thinke otherwise. A sound practise vpon a good rule.

[Page 221]15 Not onely the current, but the torrent of our aduersa­ries tread the same path, whether we do it or not; as Torrensis, A man may lawfully dissent from the Fathers, Confess. Au­gust. l. 1. cap. 11. tit. 1. so he do it with mo­destie. But who shall iudge of this modestie? If one of ours should say so, our modestie with them, and in their constru­ction, would seeme plaine impudencie. Stapleton our bitter countreyman, and virulent aduersarie, confesseth of the Fa­thers, that sometime, and in some cases,Princip. Doct. l. 7. c. 6. Hallucinantur inter­dum & malè colligunt, They are deceiued sometimes and ga­ther amisse. Melchior Canus a Bishop of their owne, is bold with the Fathers, with some by name, with some if they be but two or three, with some if they be more, if they be not all; and saith plainly, that neither one or two, nor halfe, no nor the most part, make a certaine proofe in matters of faith. As to reiect one or two were impudency,Lib. 7. c. 3. so to admit them and hold them for certaine, were more imprudencie; neither may any man be led by this error: That if Ambrose or Hierome hath done or spoken any thing against the custome or doctrine of this time, it is lawfull for him to do the same; with much more in that Chapter to this purpose.

16 But what if they speake against the truth of Scriptures, which is more then custome and the doctrine of the time? Cardinall Caietan as learned as any of his ranke, is bold in this behalfe; and saith, that God hath not tied the exposition of the Scriptures, vnto the sences of the Fathers, In praefac. Com. in lib. Mosis. but that a new sence agreeable to the text, though it go against the streame of the Fa­thers, may be good. This Melchior Canus reputeth a rash and hard speech, yet Andradius defendeth it,Canus lib. 1. c. 3. Defens. Trid. Conc. l. 2. neither doth Canus himselfe vtterly condemne it. And to say truth, saith he, to fol­low our Ancestors in all things, and to set our feete in their steps, as children do in sport, it is nothing else but to condemne our owne wits, and to depriue our selues of our owne iudgment and stability to search out the truth. Praefac. in A­pocal. I like well the speech of Ambrosius Amsber­tus, concerning Saint Hierome and Saint Augustine, which I could wish were obserued in censuring all the Fathers, that were Fathers indeed. First, he commendeth them both highly, then he presumes not to preferre either in comparison, lest he [Page 220] [...] [Page 221] [...] [Page 222] should seeme to detract from one to giue to the other, yet concludeth, that no man should reprehend him, si quem ex his mi­hi placuerit, secutus fuero, If he please himselfe in choosing whom he would follow. Here is great wisedome, modestie and discretion: which I desire to find in all that professe lear­ning on either partie. For certainly the learnedest now are in many things beholding to the Fathers that liued in ancient times. He would not be so tyed to the Fathers, but that he might depart from them when they slide from the truth. And indeed why may not a poore wise man, by long experience, and much reading, and diligent obseruation, deliuer a Citie by his wisedome, when all the graue Senators haue either not seene the danger, or ouerslipt the opportunitie? Or why may not Saint Augustine be vsed by a later learned man, as he vsed Saint Cyprian, Cont. Cresco. Gram. lib. 2. c. 32. vpon iust occasion? who considered of his wri­tings by the Canonicall; and what he found agreeable to the holy Scriptures authoritie, he receiued it with his due com­mendation; what was otherwise, he would refuse it by his leaue.

17 It cannot be denied, but that few of the Fathers had farther skill in other tongues then in their owne: the Greeke Fathers haue little shewne that they vnderstood the Latine tongue at all; the Latine Fathers make it euident, that they had no great skill in the Greeke tongue; very few (though some) had in-sight in the Hebrew tongue at all. If a writer or Preacher in these dayes haue good knowledge in all these learned tongues, be able of himselfe to vnderstand the old and new Testament in the prime language wherein they were written, hath the helpe of all the Fathers writings before him, questions ventilated by which Scriptures were debated in exactest manner; what reason is there, but that such a lear­ned man now, may amend that which was amisse in former times? What hinders but that time with these adiuments and helpes may produce a hidden truth, and succeeding age may find that treasure, which (though knowne to heauen yet hid in earth,) may reforme the Church to her first inte­gritie?

[Page 223]18 Vnto these I may adde Bellarmine a Cardinall as well as Caietan, and of his mind, which he very modestly vttereth,De verb. Dei lib. 3. c. 10. ad arg. nonum. Quis neget multos veterum Patrum habuisse excellentèr donum interpretandi, & fuisse spirituales? Et tamen constat quosdam ex praecipuis eorum non leuitèr in quibusdam lapsos. ‘Who can denie but that many of the ancient Fathers had the gift of interpre­ting excellently, and were spirituall? Yet it is euident that some of the chiefe of them, fell in some things not of small moment.’ Bellar. ib. Doctor non proponit sententiam suam vt necessariò se­quendam, sed solùm quatenus ratio suadet: Which verily is true and ingeniously written; A Doctor proposeth his sentence, not that it must necessarily be followed,Non leuiter. but as farre as reason perswadeth.Coelo dedu­cere lunam. Flectere si nequeam su­seros, Ache­ronta moue­bo. Victorius. But if we speake but such a word as their Catho­licke Cardinals, and other their fellowes haue done, Medea of Rome would bring the Moone from heauen; and the whore of Babylon if shee could not with her curses moue God, with her blasphemies shee would riue and turne vp hel against vs. Quis veterum Patrum (saith Marianus Ʋictorius) est qui idem testimo­niū diuersè interdū non interpretetur, & qui modò vnius opinionis fuit, alterius postea factus non sit? ‘Which of the ancient Fathers is there, which doth not interpret the same testimonie in di­uers manners? and which was of one opinion now, and was not afterwards of another?’ A great imputation, yet no harme, a friend, a fellow, a follower, that is, a Papist writes it: and thē it is well enough. For some of our writers to haue said but as much, or scarse so much as these, in this matter and man­ner, in them is an inexpiable transgression, a contempt, a de­basing of all Antiquitie.

19 Non propterea damnandi sunt Patres quod aliquando erra­rint, quia Deus fabris in domo sua operantibus indulget, Villauin. de rat. stud. The­ol. l. 4. c. 6. obs. 2. etiamsi non semper aurum vel gemmas, sed interdum quoque foenum & stipu­las superstruant. The Fathers are not therefore to be con­demned, because they sometime erred; for that God doth pardon workemen in his house, although they do not euer build with gold and precious stones, but sometime hay and stubble. And againe, Palàm est Patrus omnes, Idem ib. quantum: libet insignes vita innocentia atque eruditione, subinde verbo, scrip­tóve [Page 224] offendere; It is euident that all the Fathers, although emi­nent for innocencie of life and learning, yet did sometime slip in word or writing; which he doth illustrate by many ex­amples in that obseruation. Thus farre our aduersaries and we concurre, that the Fathers may and do sometimes erre, and therefore are not in all things to be followed; beyond this I protest that I neuer read any Author, I neuer heard any Prea­cher write or speake in derogation of the Fathers, on our part.

Dialogo 1.20 I am not ignorant how vehemently Feuerdentius fret­teth, as if he were in a fit of a burning ague, and taxeth Me­lancthon, and Caluin and others for despising and vilifying of the Fathers. For Melancthon, he alledgeth an impression of his workes in 1544, which I could not attaine vnto. That which I haue seene hath no such thing. What his censure is of Saint Augustine, Eod. cap. and some other Fathers is deliuered before. A booke called Scutum fidei, which he also produceth, I haue not seene, neither know I the Author. But for Caluin, his words of him are, that he calleth Augustine Theologastrum, blaterantem nugas, quòd [...], Latinè reddiderit verbum, a pettie Diuine, pratling trifles, because he misinterpreted a Greeke word. The railer either neuer read the place vpon S. Iohn, or else speaketh against his owne conscience a manifest vntruth. For vpō the first of Iohn Caluin saith, in the discussing of another word: Rectè ergo Augustinus, Saint Augustine said well. And afterwards againe, Excusatione digni sunt veteres Ec­clesiae scriptores. The ancient writers of the Church are worthy excuse. The words that sound towards Feuerdentius slander are:Caluin in Ioan. c. 1. Miror quid Latinos mouerit, vt [...] transferrent, ver­bum. Sic enim vertendum potiùs esset [...]. Verùm vt demus aliquid probabile secutos esse, negari tamen non potest quin sermo longè melius conueniat. ‘Vndè apparet quam barbaram tyrannidem exercuerunt Theologastri, qui Erasmum adeò turbulentè vexa­runt ob mutatam in meliùs vocem. I wonder what moued the Latines, that they should translate the Greeke word with so vnapt a Latine word. For they should haue so translated ano­ther Greeke word, more properly. But to grant they had some [Page 225] probabilitie, yet it cannot be denied that another word is farre more apt; wherehence it appeareth what barbarous tyrannie those pettie Diuines vsed, who so turbulently vexed Erasmus, for turning a word by a better then was vsed before.’

21 Caluin hath not an euill word of Saint Augustine; but of the Bardi and barbarous bellie-burst Diuines, that vexed Erasmus, which Saint Augustine neuer did.Feuerdentius Ibid. Another place from Caluin he hath out of his Institutions. Simulque eius (id est Augustini) acuta, erudita & pia commentaria dicit falsa, profana, inepta, absurda, plusquam anilia deliramenta, efficta fabu­larum insomnia, allegorias pueriles & frigidas, hominem in omni doctrina varium & in constantem, quem de crepida vetulae amoue­ant desideria. ‘And he calleth his (that is, Augustines) acute, learned and religious Commentaries, false, profane, foolish, absurd, worse then old wiues tales, fained dreams of fables, frozen and childish allegories, a man in all learning wauering and inconstant, one that would turne vp an old womans sto­macke. In the place thus quoted there is not one of these scurrilous words of Saint Augustine, no not one.’ He is once named, twise alledged against Poperie,Caluin. Insti­tut. lib. 3. c. 20. § 20. and in the margent of one Edition which I haue seene, there are these words: responsio clarissima authoritate Scripturae & Augustini testimonio firmata. ‘An excellent answer confirmed by the authority of the Scripture, and Augustines testimonie. What a lamenta­ble case is this, that so without all care or conscience any should so wilfully lye, and slander?’ Caluin indeed saith somewhat of Saint Hierome vpon the 19 of Mathew,Hierome in Mat. 19. but not without cause. I hope Feuerdentius, nor any of his fellowes dare defend all that S. Hierome speaketh of mariage, which is the matter wherein Caluine iustly taxeth him. That of Beza against Saint Hierome is as idle, for it resteth rather vpon E­rasmus report, then vpon Bezaes censure: and if such was Hie­roms mind, he erred.

22 It is made a great matter, that Luther in the confidence of the truth which he professed, and which he knew to be grounded vpon the Scriptures, once said; Dei verbum supra [Page 226] omnia, diuina maiestas mecum facit, vt nihil curem, si mille Au­gustini, mille Cypriani, mille Ecclesiae Hieronimianae contra me sta­rent. Deus errare & fallere non potest, Augustinus, & Cyprianus, sicut omnes electi, errare potuerunt & errarunt. ‘Gods word is a­boue all, the diuine Maiestie is on my side, so that I need not care though a thousand Augustines, a thousand Cyprians, a thousand Hieronima Churches should oppose me. God can neither erre nor be deceiued. Augustine and Cyprian, as all other the elect, both could and haue erred, and did erre.’ There is much modestie in these passages; but heare a Papist, and compare their speeches without reference to God or his word, which Luther doth: Ego vt ingenuè fateor, plus vno summo Pontifici crederem, Cornelius Mussus in Rom. cap. in his quae fidei mysteria tangunt, quam mille Augustinis, Hieronimis, Gregorijs, ne dicam Richardis, Scotis, Gulielmis. Credo enim & scio quod summus Pōtifex in his quae fidei sunt errare non potest, quoniam Ecclesiae authoritas determinandi, quae ad fidem spectant, in Pontifice residet. Et ita Pontificis error v­niuersalis error Ecclesiae esset; vniuersalis autem Ecclesiae errare non potest. Nec mihi dicas de Concilio, credo enim quod plus attestetur Spiritum sanctum regere Ecclesiam, si iudicium paenes Pontificem sit, quàm si paenes Concilium sit. Humanae quippè sapientiae opus videri potest quod Conciliū Patrum non erret. ‘At videri non potest nisi Dei opus esset, sicut reuera est, quod vnus homo qui suaptè natura facilè errare potest, nunquam erret in fide, &c. I, as I ingenuously con­fesse, would more credit one Pope, in matters that concerne the mysteries of faith, then a thousand Augustines, Hieromes Gregories, not to speake of Richards, Scotoes, or Williams. For I beleeue and know, that 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 error of the Bishop should become the error of the vniuersall Church. But the vniuersall Church cannot erre. Speake not to me of a Councell, for I am con­fident that it is certaine the holy Ghost doth better gouerne the Church, if the iudgement be referred to the Pope then if it be referred to a Councell. It may seeme to be the worke of a humane wisedome, that a Councell of Fathers doth not [Page 227] erre. But it cannot otherwise be supposed then the worke of God (as it is indeed) that one man who naturally is apt to erre, should not erre in faith &c. Obserue this passage well.’

23 See the difference. Luther preferreth God the Father, and his diuine Maiestie before all; which is religiously spo­ken. But here the Pope in his power is set before all, with such monstrous amplifications as are incredible, and vnpossi­ble, and sauour of the highest blasphemies. Now would it be considered, how farre in peremptotie tearmes, and in con­tinued practise, the Romane Catholique writers go beyond this, first in generall of them all, then in particular of some: whereby it will appeare, what account they make of this e­uidence of Antiquitie, when it standeth in their way.

24 Syluester saith, Ecclesiae consuetudini magis standum est, Summa de Bapt. 4. num. 5 quàm authoritati Augustini & aliorum Doctorum: ‘A man must rather rest vpon the custome of the Church, then vpon the authori­tie of Augustine and other Doctors. Custome, one of the vn­certainest things of the world, which may be pictured blind, and vpon a wheele, as the heathens did Fortune; which hath most damnified the Church, both in her temporall state, & in her spiriturall seruice of God, is preferred before the Fathers.’ We dare not say so much; if we should, those that loue vs not, would and might iustly condemne vs. Let the thing in que­stion be what it will: yet Custome should neuer preuaile against authoritie, except it haue better reason and authori­tie to support it. Yet so are our aduersaries wedded to blind and vnconstant Custome, that they not onely preferre it before the Fathers, but equall it with the very diuine Scriptures of God, Non solùm Ecclesiae decreta, & sententiae au­thenticae sunt. &c. ‘Not onely the Decrees & sentences of the Church are authenticall, whereunto without contradiction we must stand, but also her very practise and Customes are as the holy Scriptures. For the holy Scriptures & the Customes of the Church haue equall right, and the same affection of pietie is due to both. How many Customes were there in the time of the Fathers which are not now?’ How many now [Page 228] that were not heard of in those dayes?

Lib. 7. c. 3.25 Melchior Canus auoucheth, that the holy Fathers, af­ter the writers of the Scriptures, were inferiour and hu­mane. That sometime they fainted, and sometimes brought forth a monster, beyond the order and course of nature. If a Protestant had spoken or written so monstrously of the Fa­thers, he should haue bene houted and shouted at, like a monster indeed.De Rom. Pont. l. 2. c. 27. ‘But Bellarmine slily saith of the Pope, Si ipse vt pater ab omnibus honoratur, non habet ipse vllos in Ecclesia patres, sed omnes filios: If he be honored of all men as a Father, then he hath no Fathers, but all are his childrenn.’ The Popes head hath all the Fathers wit, his braines are their braines, he one for all;Doct. Prin. l. 7. c. 10. l. 10. c. 11. is not this a compendious course? But Stapleton steps to it more desperatly, and Magistrally concludeth, that neither Councels, nor Fathers, nor any thing but the Pope is iudge of all Controuersies: proue this and take all for me. But who are these to Iames Gretzer, the most vehement and viru­lent spirit that euer set pen to paper? He goes to it (with­out feare or wit) with downe right blowes, and knockes all the Fathers in the head, as one man at one stroke, in Bertrams person, whose case wold be discussed more at large. By whose vsage we may see and perceiue how our aduersaries esteeme of Antiquitie.

26 This Bertram liued in the dayes of Carolus Caluus (as our aduersaries grant,) this was about the yeare of Christ 870. He wrote a booke of the Eucharist, wherein he confu­teth and confoundeth the doctrine of the reall presence, for Transubstantiation was not then hatcht, nor heard of. This booke could not be supprest, and that is the Roma­nists griefe;Index Belgi­cus. but he is so trimd in their Index expurgatorius, that they deuise many trickes to shuffle ouer his authoritie, with denying, glosing, sophisticating, a quid pro quo, an inui­sibilitèr, for a visibilitèr, with such like dishonest shifts, as the basest Mountbanke and shame of Phisitions, the vildest pet­tiefogger and staine of Lawyers, the wranglingst sophister and blemish of Logitians, would be ashamed, and blush, to make, or offer. This is laid to their charge, by the learned on [Page 229] our part. Some are so nice, as to hold their peace, for feare the more it be stirred the more it will fauour ill in the sense of any conscionable Christian. Some say very litle, because they will not say nothing. But Iames Gretzer like a mad man, passing through thicke or thinne, saith what they all thinke, and that is this: Dum prohibetur, negamus prohiberi Patrem; Lib. 2. c. 10. ‘When Bertram is forbidden, we denie that a Father is for­bidden. For he is said to be a Father, who feedeth and nou­risheth the Church with wholesome doctrine, &c. For this is not an vsuall matter, to damne errors and errants, if by hurting they become new. We haue an example of this in Pope Gelasius, who by a published law shooke Tertullian and Origen, and others, thought exceeding ancient, out of the hands and vse of Christians. For this right euer is, and hath bene, and shall be in the Church, that she carefully remoue such things as may be hurtfull to the flocke, and if she may prescribe a whole booke, it may be lawfull for her to cashiere a part of a booke, whether much or litle, either by cutting it out, or wiping it off, or blotting it, or simply leauing it out, and that for the Readers benefit. Thus he.’

27 And what can more discouer their grosse impuden­cie, in offering all manner of violence and desperate destru­ction to all Antiquitie? The practise whereof, in an Edition of Ambrose, Iunius discouers, as an eye-witnesse in Lyons, Iunius in Prae­fat. Iudicis Expurg. Belg. be­ing shewed it by the Examiner of Frelonius print: where two Friers, against the full consent of all ancient Copies, blotted out, and put in, at their pleasure, to the great losse of the Printer, the shaming of themselues (but that they are past shame) and to the cosening of all that should buy and trust that corrupted Edition. Which makes me rather beleeue that which Helias Hassen Mullerus reporteth also of his owne knowledge, as both an eare and an eye-witnesse:Triūph. Papal. In a Li­brary at Lampsperg, I saw (saith he) Chrysostomes and Hieroms workes, in whose bookes those things that sauoured a little of Po­pery, either were couered with papers, or rased forth, or blotted with inke. And when I asked father Lutzius what that meant? he answered, because that reading did not seeme Catholicke, and [Page 230] that yong schollers might easily be offended at them.

28 If this be not the ready way to the vtter ouerthrow of all Antiquitie, let any Christian that hath a heart iudge. Facilis descensus Auerni: It is an easie matter to runne head­long to hell; and no way directer then this. Or at the least may we not iustly say that to you, which M. Harding layeth vniustly to our charge?Respon. ad Apol. apud Iuel. p. 22. The ancient Fathers are but men, if they please you not: but if you find any colour of aduantage but in the new Schoole-men, ye make much of it; so that your owne opinion is the rule to esteeme them or despise them. Or doth not Gretzer giue the same aduantage against all the Fathers, as against that one? Or do not the Romanists by their Index Expurgato­rius, and their Index librorum prohibitorum, verifie and iustifie in the sight of all men, that their owne opinion is the rule to esteem them, or despise them?

29 To conuince our aduersaries yet more clearly (though it need not) in this their abusage of the ancient Fathers, we will descend vnto particulars, and obserue how they take old for yong, and yong for old, few before many, some with opprobrie, and open, not onely contradiction, with more sawcinesse, but with base and contemptible termes (as they do the Scriptures) which in vs were plaine blasphemy; cer­tainly in them it is extreme impudencie.

30 Aske Bellarmine the measure of Antiquitie, and he will giue you a rule: Qui ante annos sexcentos scripsit, vid [...]at an rectè recens appelletur: Apolog. p. 1. ‘He that wrote aboue six hundred yeares ago take heed how you call him a fresh man. Stand vpon this rule.De Missa. l. 2. cap. 12. in fine.’ Let Bellarmine alledge a miracle for the secret of his Masse, Vsus est antiquissimus, though not sixe hundred yeares since; and if the custome began after that, it were most anci­ent. Ancient if you will, but not most ancient. But let vs al­ledge Oecumenius, an author approued by Bellarmine himself, and often alledged by him and others, as an ancient Father of the Church, for the state of Antichrist; either he will adde to his text, tantum, and that is shame enough; or else he will lessen his authoritie, as if he were a new writer, though he wrote not long after Bellarmines antiquissimus vsus, his most [Page 231] ancient vse; with much more impudencie in himselfe, and not without a note of base contempt to the Father.Apolog. Sed neque tanti faciendus est, cum sit author recens. ‘I wisse you need not make so much esteeme of him, seeing he is so new. Some are so stale, that they may stinke, like Bellarmines miracles; some are so new, that they may be too sweete for his quezie sto­macke.’ This tantum & tanti, shewes Bellarmine to be partiall: tantus, quantus. Will not this serue to stop Bellarmines mouth for euer, when he alledgeth Oecumenius? yea or Theophylactus? yea or Bernard? or Anselmus? or Hugo de Ʋictore? or any other that hath written since, or about their time? You need not make such an account of these, they are too fresh, too new, too yong to rest vpon.

31 These and their yongers will serue to proue Peters primacie, and such like Pontificiall and profitable questions, as make for the pompe and benefit of the Romane Bishop, or the facing out of falshoods in matters of [...]eligion.Bellar. de Ro. Pont. l. 2. c. 25. But if they speake for vs, they are too yong, and great reason, for the case is altered. Suppose these are too yong for their pa­late, wil they vse the old better? By no means.Fers aliquid? Fero quod sa­tis. Intra. as Philip said. [...]. Veniat qui proderit hos­pes. Ipse licet ve­nias Musis com. Hom. Nil tamen attuleris, ibis Hom. foras. Bellar. de Scri­ptorib. Eccles. in Orig. Idē de verbo Dei. lib. 1. c. 9. Prateolus de haeres. They vse them as the Court of Rome do their suiters. If they bring nought, they are kept out; if they bring ought, they are let in. So the Fathers, if they make for them, they receiue them with all friendly titles & applause; if nothing, they care not for them: if against them, they are worse then no bodies; nay they es­cape not without contumely and reproach.

32 Shall I begin with a Greeke or a Latin? Origen and Tertullian, both of great antiquitie? There are almost none more frequently vrged in many cases then these, by Bellar­mine, and other writers on their partie. Origenes visus est in Gehenna ignis cum Ario & Nestorio: quinta Synodus, c. 1. dicit A­nathema Origeni, sicut Ario, Nestorio, & caeteris haereticis: Origen was seene in hell fire with Arius and Nestorius; and the fifth Councell accurseth Origen as Arius, Nestorius, and other he­retickes. He is beside set in the most Catalogues of Hereticks, as a principall. Yet when he will bring him to answer Saint Ierome, and all antiquitie, about those Apocryphall peeces [Page 232] which are bungled and clouted to the Prophet Daniel, he commends his authoritie; and good reason, for he speakes for him. And to make vp a muster of Fathers, Parsons in his three Conuersions hath this Origen and Tertullian also,Three Con­uersions, part 2. c. 2. § 12. So do all Po­pish writers. M. Cooke. De Rom. Pon l. 2. c. 5. De Monachis l. 2. c 34. as fa­mous writers, and Catholicke Doctors, within the first three hundred yeares. And Gilbert Genebrard plainly defendeth him.

33 Tertullian is with Bellarmine when he pleaseth him, grauissimus author, a most graue author, a famous writer, and Catholicke Doctor. By Parsons and them as ordinarily cited as any other Father that hath written, (as hath in part bene said) none more: yet if Tertullian offend him, he is an here­ticke;De Ro. Pont. l. 4 c. 8. and if he answer him, he will tell you: Respondeo, non esse omnino fidem adhibendam Tertulliano in hac parte: ‘I answer, that no credit at all is to be giuen to Tertullian in this case. In an other case he may perhaps be beleeued, but not in this.’ If Melchior Canus answer him,Canus loc. cō. l. 11. c. 2. he will say, that Irenaeus & Ter­tullianus conuinc [...]ntur erroris, Tertullian and Ireneus (his anci­ent) are conuinced of errors: therefore disenabled to be suf­ficient "witnesses for a controuersie. But these two were both tainted with heresie, neither is it denied by vs, and therefore we refuse them as well as they. This is true: but this is the difference; we make no account of them in matter of con­trouersie to conclude by them: our aduersaries not onely make vse of them for illustration, but vrge them also as oc­casion requireth for probation.De rat. stud. Theo. l. 4. c. 6. obs. 1. 2. Ʋilla Vincentius doth not only taxe these, but with them, Irenaeus, Victorius, Papias, Methodius, Cyprian, Hilary, Epiphanius, Ambrose, Hierome, Augustine: all of reuerend Antiquitie, to erre in some particulars, as all the Fathers else, neuer so much obserued for innocencie of life or learning.

34 I need not set forth all the Fathers with those praises they right well deserue; neither to paint them with those colours wherein our aduersaries do adore them; nor to yeeld them those ornaments of reuerence, which we do and can well affoord them: onely let me deliuer how rigid censurers our aduersaries and theirs are, when they speake not to their [Page 233] purpose, or sing not to their tune. Will you haue an expedite answer vnto Saint Augustine, Muri ciuit. sanctae. fund. 2. who is sometimes haereticorum terror, Catholicorum defensor, magnus Augustinus, Africae decus: The terror of heretickes, the defender of Catholickes, great Augustine, the ornament of Africa?De Sacram. Euch. l. 1. c. 11. Si rursus obijcias Augusti­num, respondeo (saith Bellarmine) Augustinum non expendisse hunc locum diligentèr. ‘If you againe obiect Augustine, I answer that Augustine did not consider of this place diligently. Which is cleare by this, that he shortly shifted himselfe of this difficul­tie, saith the Cardinall.’ Againe,De Rō. Pont. lib. 1. cap. 10. Adde Augustinum ex sola igno­rantia linguae Hebraeae esse deceptum: Adde this, that Augustine by meere and onely ignorance of the Hebrew tongue was decei­ued. Stapleton of Augustine; it was lapsus humanus, Doct. princ. l. 6. c. 3. a humane slip, caused by the diuersitie of the Greeke and Latine tongue, which either he was ignorant of, or marked not. Will you haue Maister Hardings answer to the same Father,Contra Apo­log. p. 92. and ano­ther more ancient then he with him; If in a secret point of lear­ning, Saint Augustine or Saint Cyprian teach singularly, we follow them not. De peccato orig. Will you haue Albertus Pighius answer this learned Father? Non multum me mouet Augustini sententia. I am not much moued with Augustines opinion. ‘Mihinon placet Augu­stini ea de re definitio & sententia. In that point Augustines defi­nition and sentence pleaseth me not. Will you see this bold fellow more desperatly set on him? Quòd Augustini sententia, Contro. 1. &c. That Augustines opinion is not onely vncertaine, but false; thus me seemeth I can proue; and his conclusion is, That the sentence of Augustine is not onely vncertaine, but certainly false; I haue sufficiently demonstrated saith he. He is so angrie, that he neuer Saints him, though he name him often in this place.’ Was there euer liue dog, that so barked at a dead Lyon? If Pighius alone were thus sawcie, it should be our satisfaction, that the fact, or words of one should not be imputed to all; or that some of his owne fellowes had reproued him for his ma­lepertnesse. But Maister Harding and Cardinall Bellarmine fol­low him in the same steps. S. Augustine is to them as he plea­seth them, and then what reuerence hath he for his Antiquitie? God forbid we should so abuse S. Augustine.

[Page 234]35 Saint Hierome, a learned man, and an ancient Father. Yet Nicholaus Lyra first is bold with him,In Proph. Ioel c. 1. ver. 1. Lib. 2 cap. 11. Sauing his reuerence, he will not be of his opinion in that case: Non probatur sententia Hieronimi à Gelasio, saith Melchior Canus: Hieroms opinion is not approued by Gelasius in setting downe the Canon of the Scriptures. Cardinall Bellarmine is bold with him; in one case he saith plainly,De Rom. Pōt. l. 4. errauit, he erred. Againe, I admit (saith he) Hierome was of this opinion, as who should say, what if he be? or let him be, it maketh the case neuer the better, he is made but as a chip in a keale pot, as a Gentleman said of a certaine ceremonie, it neither did good nor harme: the Cardinall is not perswaded by him.De verbo Dei l. 1. c. 10. Yet againe, when Caluins obiection out of Hierome is to be answered; Sacerdotes qui Eucharistiam conficiunt, & sanguinem Domini populo distribuunt: when the Priest prepareth the Eucharist, and distributeth the bloud of the Lord to the people. The Cardinall answereth nothing but thus;De Sacram. Euch. l. 4. c. 26. Nihil noui audimus, we heare no newes; would this sa­tisfie a Catholicke Romane, if one of vs should make such an answer?De Clericis. l. 1. c. 15. In another case, Est hoc loco obseruandum, &c. In this place it is to be obserued, that Saint Hierome seemed not to be so very constant in his opinion; In so much that it is very probable that he was not very certaine. De Rō. Pont. l. 1. c. 8. Yet worse in another case, Quae sententia falsa est & refellenda: Which sentence is false, and in his place to be refuted; satis pro imperio. The Cardinall might haue spared so plaine a speech, to one as good as himselfe. For Saint Hierome was a Cardinall, as well as he, or else painters and Papists lye. And though this Saint Hierome giue a great testimonie of Saint Hilarie, Epistola 7. ad Laet. and perhaps too great, That in Hi­larij libris pietas fidei non vacillat: In Hilaries bookes the pietie of faith wauereth not;Annal. Eccles. Tom. 4. ad an. 369. yet Cardinall Baronius, better sighted then Saint Hierome, can find some holes in his coate, and tell vs, Nec ipse Hilarius naeuis caruit, Neither Hilarie himselfe wan­teth his blemishes; and to conclude, Melchior Canus is yet bolder with Saint Hierome; ‘Quod Hieron. tradit ex veteri Hi­storia, pace tanti viri dixerim, in re sine dubio fallitur: That which Saint Hierome deliuereth out of the old Historie, by the leaue of so great a man, without doubt in this he is deceiued.’

[Page 235]36 That librarie of learning and schoole of vertues, Do­ctor Reinolds, said in a matter wherein he had good cause of exception, onely, Da veniam Cypriane, Pardon me Cyprian. Wherein he rather imitated Saint Augustine, then enforced a deuised conceipt of his owne:D. Harding. And for this is so canuased and coursed like a princocks boy, as if he had spoken blasphemie against all the Fathers. How much bolder is Cardinall Bellar­mine with Saint Cyprian, who answereth his authorities thus,De verbo Dei l. 4. c. 11. Respondeo, Cyprianum haec scripsisse, cum errorem suum tueri vel­let, & ideo non mirum si more errantium, tunc ratiocinaretur. ‘I an­swer, that Cyprian wrote this, when he would defend his er­ror, and therefore no maruell if he then reasoned as erronious men do. Yet for all this to giue a plaister to Saint Hieroms broken head, in another case Canus is content to preferre this one Hieromes opinion before Eusebius, Nicephorus, Hippolytus, Lib. 11. c. 3. Ambrose, Epiphanius, and Hillarie:’ He is here a Captaine to command a multitude, he was before, gregarius miles, a com­mon souldier, scarse worthy of a pay.

37 Saint Chryosostome that excellent Preacher, who obtai­ned his surname of golden mouth for his precious eloquence, is ancient, and worthie all credit, yet heare how he is serued: In the exposition of a place of Saint Iohns Gospell,Tollet. in Io. 7 si quis sitit. v. 37. Tollet thus taxeth him, Enthimius, and other Fathers, Chrysostomus, Enthi­mius & alij antiqui Patres, de siti doctrinae haec exponunt verba, sed rectiùs & commodiùs interpretabitur de doctrina, & de quouis bono gratiae, &c. ‘Chrysostome, Enthimius, and other ancient Fa­thers, do expound these words of the thirst of doctrine; but they may more rightly and commodiously be expounded of doctrine it selfe, and of euery good gift of grace. Adde as ma­ny as you will to Chrysostome, they must all veile bonnet to a fresh Iesuite Cardinall.’ Yet againe, Chrysostome, Idem ibid. Annot. 23. Enthimius & Theophylactus, conueniunt in vno; sed expositio haec violenta est & incongrua: These agree in one, but this exposition is violent and" incongruent. Another exposition though it be true,Idem in 4. Io. an. 23. De Maria virg. l. 4. c. 27. yet it is confused and wants a commentarie; Neither is Clemens Alex­andrinus to be followed. Canisius also is bold with Saint Chry­sostome and others. Chrysostomus, Amphilochius, Theophylactus, [Page 236] in the interpretation of these words, The sword shall pierce thy soule, impegerunt, stumbled. And to say the truth, it is a good horse that neuer stumbled.De Sacra. Bap. l. 1. c. 5. And Bellarmine saith, that Chrysostomi sententia quam sequitur Theophylactus defendi non potest, The sentence of Chrysostome which Theophylact follow­eth cannot be defended. And in another case, he hath Saint Leo with them,De Purgat. l. 1. c. 4. and discards them all together. And that is re­markable that a Pope cannot passe the Cardinals censure, if he stand in his way; but this he doth as a Iesuite, who will ouertop to the Pope, not as a Cardinall that must be his vas­sall.De Concil. author. l. 2. c. 8. In another place he mislikes his opinion, and ioynes Ire­naeus and Cyprian with him, because they thought not well of things strangled, forbidden Act. 15. Contra fidem omnium codicū Graecorum & Latinorum, Against the truth of all books both Greeke and Latine.

De Rō. Pont. l. 4. c. 1.38 Theodoret when he pleaseth Cardinall Bellarmine, he is etiam inter Graecos Patres eruditissimus, euen among the Greeke Fathers most learned: yet De errore damnatus est, He was con­demned of error.De Euchar. Gregor. de Valen. saith, Theodoretus damnan­dus, he is to be condemned, and was indeed condemned in the fift Councell,Lib. 11. c. 6. 5. Synodo. Act. 4. cap. 13. quoth Melchior Canus. And indeed the Coun­cels sentence is very terrible, Si quis defendit impia scripta Theo­doreti, &c. anathema, If any man defend the wicked writings of Theodoret, which are set forth against right faith, let him be accursed. Yet Bellarmine to iustifie his title of Eruditissimus, giueth him and Origen (two sometime damned heretikes,De Imag. san­ctorum. l. 2. c. 5. in the Romanists iudgments, and by the first Councell) the buck­lers, against, or before the consent of all other Fathers, in the distinction of Image and Idole. But when Bellarmine meeteth with him in the companie of both their betters, he fares with the rest for all his Eruditissimus. Ambrose, Hierome, Augustine, Gregorie, the foure Cardinall Doctors of the Latine Church, in number like the foure great Councels, in number and pi­ctures,Bellar. de Pur­gatorio, l. 1. c. 4 with a Man, a Lyon, an Oxe, and an Eagle, so ordina­rily painted as they do the foure Euangelists: yet cannot pri­uiledge Theodoret and Oecumenius with their companies, but they are all reiected; and Bellarmines owne opinion grounded [Page 237] vpon a few light coniectures, is preferred before them all. Sexta est sententia, quam omnibus anteferimus: The sixt opinion we preferre before all. When, for ought I see, it is one of the worst of all, as he that goes through the wood, and choo­seth the crookedst sticke. Vt mihi videtur (saith Maldonatus: In Mat. 16.24.) As it seemeth to me, quamuis Chrysostomo & Theophylacto secus videatur: though it seeme otherwise to Chrysostome and Theo­phylact, one Iesuite to two ancient Fathers, yea to tenne if that will serue the turne; and that with a teste meipso, he prefer­reth himselfe, which is great arrogancie.

39 Against the full streame of all the Fathers, I verily be­leeue without any exception, the Franciscan Friers, and the Iesuiticall Fathers Societie, with their new found Sodalitie, and the Pope accesiorie, and the Councel of Trent more then wincking at it, hold; that the blessed virgine Marie was with­out all actuall or originall sinne. Sancti omnes qui in eius rei mentionem incidere, vnà asseuerant, All the Saints that euer fell into the mention of that matter haue together affirmed it, that she was not without sinne.Canus. l. 7. c. 1 xvij. Fathers and children cashiered at once. De fide ad Pet. Diacon. c. 26. He numbreth them for feare of failing, Ambrose, Augustine, Chrysostome, Emissenus, Remi­gius, Maximus, Beda, Anselmus, Bernard, Erard, Anton, Padua­nus, Bernardinus, Thomas, Ʋincentius, Antoninus, Damascen, Hugo de Victore; you may adde Fulgentius. In the same chap. Canus sheweth by two other examples, how Saint Augustine alone is preferred first before Basil, Eusebius, Chrysostome, Da­mascen, Ambrose, Gregorie, Hierome, Beda, Raban, Strabo. And then againe, before Hierome, Gregorie Nazianzen, Gregorie Magnus, Chrysostome, Cyrill, Euaristus Pope, and Origen. Where is their oath enioyned by the Councell of Trent, to all that should take degree in diuinitie, to follow vnanimem consensum patrum, the vniforme consent of the Fathers? when thus they cannot onely preferre one to many, but none to all the Fathers? And make them all ciphers in Algurisme (as they say) when they please, and dispence with their oath without a Popes Bull.

40 Epiphanius Epiphanius. his Epistle ad Ioannem Hierosolymitanum, is alledged by vs against Images, and so by consequent against [Page 238] the Romane Idolatrie, which, to say truth, giueth it a great blow. Of this Epistle, first obserue, that it is in Popish editi­ons, printed in Popish Vniuersities, hath this grace added vnto it, that where the workes of Epiphanius are set downe in Catologue thus:Printed at Pa­ris. 1564. ‘Eiusdem Epiphanij Epistola ad Ioannem Con­stantinopolitanū Episcopum, varia eruditione salubríque admoni­tione plena. D. Hieronymo presbytero interprete. An Epistle of the same Epiphanius to Iohn Bishop of Constantinople, full of diuersitie of learning, and of wholesome admonition, Saint Hierome presbiter interpreter.’ What the mystery here should be, that Iohn is is called Bishop of Constantinople, and the superscription of the Epistle it selfe should be called Iohn Bi­shop of Hierusalem; or whether it be a mistaking of the Prin­ter, or other mispression, I know not. But the booke printed at Paris, set forth by a Doctor of Sorbon, dedicated by an E­pistle to all the children of the Catholique Romane Church; this very Epistle of the Father confessed to be full of all di­uersitie of learning, and wholsome admonition, interpreted by Saint Hierome, and therefore questionlesse approued by him; hath a note of aduantage in the margent (euen in the place which we vrge,) seeming to make for Pilgrimage; pere­grinationis Antiquitas, the Antiquitie of Peregrination, alled­ged by Bellarmine, De Clericis. l. 1. c. 1. euen in the very midst & marrow of those words which are against Images, is notwithstanding so strangely vexed, and tormented with the shifting answers of those Romanists, that an honest man would wonder how it were possible, men should so run to perdition, against their owne conscience. Doctor Harding was not come to the quintessence of these desperate wits that now outface the world with vtmost impudencie. But as granting the autho­ritie, his answer is; If he be of the opinion you make him, yet is he but one man? Or, What, if this place maketh not against the vse of Images? Or, It was not against all Images. Poore shifts.

He liued a­bout the yeare 1350. Dialog. 2.41 Cope in his Dialogues setteth the authoritie of Symon Mataphrastes against this so ancient Father: as if a scullian should controll his Lord and Maister. And for further [Page 239] helpe, in part out of Thomas Waldensis; Tom. 3. tit. 19 cap. 157. not so salt as bitter an enemie to the truth, denieth the Epistle, reproueth the translation (though translated by Hierome,) and when no­thing will serue, he flies in the Fathers face, and saith he was an hereticke of the Anthropomorphits sect, and therefore tare the Image of Christ. A thing of all other most vnlikely, for that sect would haue Images: or that he was a Iew; or it was not Christ Image: or of any Saint, but it was the image of Hercules or Iupiter. Conuitiare audactèr aliquid adhaerebit: Slan­der hardly, somewhat will sticke on. This is the tricke of a right scold indeed. Baronius saith,Epit. anal. p. 426. It is confictum aditamen­tum malè assuetum ab aliquo Iconclasta, A counterfeit patch, clouted on by some Image breaker; or saith he, ‘vt detur esse Epiphanij,’ to grant it is Epiphanius; for indeed it cannot be denied, yet he hath another shift; that Epiphanius was an­grie that the Image of some profane man painted vpon the holy vaile, should be hanged for the Image of Christ, or some Saint, at the entrance. This is against all the circumstan­ces of the text; for who would imagine that a profane mans picture was brought into the Church? Secondly the Father doth not doubt of the picture in his memory, whether of Christ, a Saint, or a profane man: but whether Christ, or a Saint, he well remembreth not whose, & therefore it was not the picture of any profane man, but either Christ, or a Saint. Because this double dealing will not serue. Sixtus Senensis, Bib. sanct. l. 5. annot. 247. goes to it with a threefold cord out of Damascene. ‘Dama­scenus occurrit Epiphanio tribus responsionibus, Damascene occurs Epiphanius with three answers; first, Either this skipt or crept out of the margent into the text; or it was not the old Father E­piphanius, but some other of that name, or finally one swallow makes no Sommer.’ But of all these fancies and follies,De Imag. Sanctorum. l. 2. c. 9. shifts and sub­tilties, Bellarmine thinks the best answer to be that which is commonest, verba illa esse supposititia, that the words are foisted in. Let Bellarmine himselfe be iudge of these answers, and turne the persons.

42 Hermannus answereth a place of Basil de Spiritu Sancto; ‘Ista omnia non esse Basilij, sed inserta esse in libro Basilij, ab aliquo [Page 240] Nebulone:’ All these were not Basils, but added to him by some varlet.Bell. de verb. Dei nō Scrip­to. l. 4. c. 7. Whereunto Bellarmine answereth, Quae sanè expedi­tissima responsio est. Sic enim facile est omnia soluere argumenta. ‘This verily is an expedite answer, for thus it is easie to as­soile all arguments.’ I vndertake not to dispute on what grounds Erasmus was moued to reiect part of this booke, whom Hermannus followeth, but he that readeth Maister Cookes Censure vpon that booke, he shall finde more then the style, & more then probable arguments to disenable that part which Erasmus reiecteth. But marke all the answers be­fore made vnto Epiphanius: That he was but one man; that one swallow makes no Sommer, that the Father was an hereticke, that wrote against heresies: and a Iew: That this part is a counterfeit patch, That the words were foisted. And may you not say to the best of them, as Bellarmine to Hermannus, Haec sanè? &c. This verily is an expedite answer. Thus Doctor Harding, Cope, Wal­densis, Baronius, Sixtus Senensis, Damascene and Bellarmine, may easily assoile all arguments. What Antiquitie will stand be­fore the face of such slipstrings, more diuerse in their an­swers, and as quicke as a Camelion in changing colours?

43 Infinite are the examples that may be produced, of a­busing the ancient Fathers in this kind; sometime they prefer some before others, as Saint Augustine is preferred before Cyprian and Gregorie, Bell. de Rom. Pont. l. 1. c. 16. and before Clemens Alexandrinus, Saint Hierome, & alijs multis, and many others, quia eius sententia est probabilior, because his opinion is more probable. Some­time one before all other, against Bellarmines protestation. Nos sequimur Patres quando simul aliquid doceant, De Rom. Pont. l. 1. c. 26. We follow the Fathers when they teach all one thing.

44 Augustine and he onely, yet he both so, and otherwise, perhaps conceiting it somewhat to make for the proofe of the Trinitie of persons in the Deitie, deuided the tenne Commandements into three and seauen against all Antiqui­tie of Stories, and Iewes and Fathers, both before him and with him, and since, that euer deuided them into foure and sixe. All their Catechismes and Offices with the Schoole­men hold the former deuision, which Saint Augustine alone [Page 241] of any they can name. He for one cause to build a certaine truth, though vpon a weake foundation; but these vpon a wicked purpose, to hide the second commandement from the eyes of the people, lest it should discouer their grosse i­dolatrie. Though they know that the conference of the text, the 20. of Exod. with the fift of Deut. and Saint Paul making the commandement of lust but one,Enar. in Ps. 57. Ad Ianuar. ep. 119. quaest. in Exod. 71. Contra ad Bo­nifac. contra 2. epist. l. 3. c. 4. written after the former works, and so his after cogi­tation. Autor. quaest vet. & nou. Testam. c. 7. which is S. Augustines ancient by Bellarmines confession: for he was [...]ore ancient then S. Ambrose who cōuerted S. Augustine. de script Eccl. in Amb. & August. Ioseph. Antiq. l. 3. c. 6. Homil. 49. Vbi supra. In Exod. c. 20. hom. 8. in Synopsi. Pag. 467. De inuētione. (which Saint Augustine doth also) do euidently stop the mouthes of all contradicti­on. Besides that, Saint Augustine himselfe doth not vse this di­uision absolutely, but indifferently; sometime so, sometime otherwise: but they most constantly abuse it, as if it might not be otherwise. Which their Seminaries of Doway, in their annotations vpon the 20. of Exodus, endeuour to defend, a­gainst their oath, and all Antiquity; and so do they most mise­rably, onely vpon Saint Augustines authoritie, one against all other, besides the circumstances of the text making against them. Iosephus, of credit for Antiquity, hath them deuided into foure and sixe; which questionlesse was as the Iewes tooke it, at and vntill his time. Aben Ezra hath the same di­uision. The author of the imperfect worke attributed to Chrysostome, and the Comment vpon the Ephesians ascribed to Ambrose, ancient authors by Bellarmines confession. Ori­gen before them deuideth as we, and saith, that they which make but three in the first Table, cannot make vp the number often commandements. Athanasius as we; Gregorius Nazian. in Carmin. Saint Hierome deuides the first two as we, and cal­leth that of images the second, that of honouring parents the fifth. Ionas Arialensis also hath our diuision, and parteth that of worshipping images from the first of hauing one God, about eight hundred yeares since. Polydore Ʋirgil con­uinced in his conscience of this veritie, numbreth them in the order that we do. But this by the Belgian Index expurgato­rius is blotted out, as an eye-sore to the Romanists, being so opposite to their idolatrie. All which considered, let our ad­uersaries be iudges whether they or we sticke closest to An­tiquity, or do come nearest ad vnanimem consensum Patrum, to the vniforme consent of Fathers.

[Page 242]45 In another case of discerning betweene Canonicall and Apocryphall Scriptures (wherein Saint Augustines autho­ritie may admit an answer, by a necessary distinction, that he taketh not the word Canonicall so exactly for a rule, but for holy bookes fit to be read; and excepteth against some of those bookes, as not sufficient to euince an article of faith. They rest vpon Saint Augustine, and a doubtfull Canon of the Carthaginian Councell, by the Romanists in some cases refused; and a few doubtfull and obscure testimonies, to which Doctor Rainolds hath taken iust exception; against all Councels and Fathers that were before him without excep­tion, that euer I read, or by searching could find. I need not name them, they are all that euer wrote of that subiect, of the Iewes, the Greeke Fathers, or the Latins. Where is their v­nanimus consensus? where is their answering roundly with the Fathers, and other euidences of antiquitie?

46 Some whom they challenge for their owne, haue confessed with vs,Lyra. Bretto. Caietan. Driedo. Lib. 2. epist. 1. before and since the Councel of Trent, that those, or the most, or at least some of those bookes are Apo­cryphall. ‘They are like those of whom Saint Cyprian speaketh, Scimus quosdam quod semel imbiberunt, nolle deponere, nec facilè mutare: We know some that will neuer disgorge what they haue once swallowed, nor easily change if they be once set­led, though perhaps vpon their dregs.’ I will dilate no more examples, I will but relate them, and leaue them to the Chri­stian readers censure, to iudge how our aduersaries vse this excellent euidence of Antiquity, when they list.

47 Origen, Tertullian, Irenaeus, Clemens Alexandrinus, A­thanasius, Cassianus, Eusebius, Ruffinus, Hierome, are all reiected by Bellarmine, De verbo Dei l. 1. c. 20. for their censure of the booke of Hermes. In another case he setteth downe two opinions, and alledgeth for either opinion (which indeed are diuers) the authoritie of many Fathers,De verbo Dei l. 1. c. 12. but concludeth with Nobis igitur dicendum videtur, when all is done, say they what they wil, Thus it see­meth good to vs to say. De verbo Dei l. 2. c. 2. Yet in another case, Driedo who in some things is by his fellowes reiected, yet is his meere con­iecture preferred before all Antiquity. In another case, Basil, [Page 243] Theodoret, Sedulius, Haymo, Primasius, Peter Lombard, D. Tho­mas, & alij quidam ex Latinis, and other Latin writers, and some of his own best friends, Greeks, Latins, old, new, some, and more, ordinary men, and Saints, are all neglected and set aside, and Bellarmine concludeth all himselfe, with Vera igitur sententia est; as who should say, Be it as it may be, this is the truth which I say.

48 If Cardinall Bellarmine taxe Luther of impudencie, because he preferreth his owne interpretation before the Rabbins, Theodoret, Hierome, and the 70 interpreters, and, as saith Ezechiel, (which is vntrue, for the word, Luther taketh as Bellarmine himselfe and all the others do) of an impudent face; may we not say, that Robert himselfe is robustus facie, of an impudent face, that will thus outface so many? In another case, Tertullian, Ambrose, Chrysostome, Oecumenius, Epiphanius, Bellar. de Ro. Pont. l. 3. c. 17. Theophylact, Theodoret, Sedulius, Anselme, Haymo, Thomas, and Caietan, old men that were like to be indifferent, the yonger frie, that if they be partiall, it is on our aduersaries part, yet all haue one entertainment. These twelue are cashiered, as vnable to interpret a Scripture. And the resolution resteth vpon Ephrem, Petrus Cluniacensis, Dionysius, Hugo and Gagnio. A companie of doubted, base, late, vpstart companions, set to outbeard and outface them. When Rehoboams yong play-fellowes counsell shall be preferred before the wise, graue, and ancient Sages of Salomon, boyes before men, children before fathers, yong before old, schollers before Doctors, yea vizards before faces: is it not strange that men should be so impudently shamelesse, as thus to pretend Antiquity, and yet preferre noueltie and euery nouellant before it? I am sure this is not to interpret secundùm vnanimum consensum Patrū, the vniforme consent of Fathers. Let all the ancient Fathers writings be searched and ransacked, if you will, and you shal euer find them our equall witnesses for truth, especially in those things, when many agree, and each is constant in him­selfe, as in those particulars before remembred, and in the ex­pressing of God by any image; thirteene by name,Bellar. de Im. Sāctor. l. 2. c. 8. besides a­lij, others, added to make it vp.

[Page 244]49 Take a few examples for the interpretation of Scrip­tures:Ierem. 1.10. God saith to the Prophet Ieremy, Constituam te super regna, &c. I will set thee ouer kingdomes, that thou mayst plucke and roote them out, Extra. de ma­ior. & obed. C. Solitae. that thou mayst build and plant. This Innocen­tius the third applieth in effect to the deposing of Kings, and disposing of kingdomes; it standeth yet in the text of the Canon law, in a Decretall Epistle, equalled to the Canonicall Scriptures. But what one Father euer so tooke it? much lesse hath it the generall consent of all the Fathers. It is pitie Inno­centius had not taken the Trent oath. In the same Epistle is alledged,Psal. 136.8.9. Deus fecit duo magna luminaria, God made two great lights, the greater to rule the day, the lesser to rule the night. What Councell euer defined? what Doctor euer dreamed, that this should meane 2 powers in the Church, the spirituall sublimitie and ciuill dignitie? That the Pope should gouerne the day, that is, spirituall things; the Emperour should go­uerne the night, that is, temporall things? till the same Inno­centius so applied it? Which is done in so good earnest, that the Glosse calculateth how farre the Sunne is greater then the Moone,Gloss. ib. by iust Geometricall proportion, that no man may doubt how farre the Pope is aboue the Emperour. Ter­ra est sepries maior Luna, Sol octies maior terra: The earth is se­uen times as big as the Moone, the Sun is eight times as big as the earth; therefore the Pope is fortie seuen times as big as the Emperour. He should haue said, fiftie sixe times, for that is seuen times eight; and it is maruell he would lofe in his account, when he spake for the Pope. But this vnskilfull ac­count shall no more preiudice the Popes supremacie,Falsa latinitas non vitiat re­scriptum. then the Popes false Latin shall abate his Decretall.

50 Howbeit lest this should not be sufficient, Laurentius maketh a better account, and more authenticall, by Ptolomies authoritie: Manifestum est quod magnitudo Solis continet magni­tudinem terra centies, quadragesies septies & duas medietates eius: ‘It is manifest that the bignesse of the Sunne containeth the greatnesse of the earth one hundred fortie seuen times, and two medleties thereof; and therefore palam est, &c. It is ma­nifest that the Sun is bigger then the Moone by 7744 times [Page 245] and one medietie.’ Wherein there are two things remarkable: The one is the mysterie of this number, seauen and seauen, foure and foure, the seauen heads of the beast which are sea­uen hils, and the seauen spirits which inflict seauen plagues vpon the earth; the foure, is the foure Orders of Friers, that support the foure corners of the Popes Canopie; and carrie like foure whirlwinds the Popes doctrine, to the foure places of distressed soules, Limbus Patrum, Limbus puerorum, Pur­gatorie, and Hell: The medietie is the Iesuites, which make the mysterie of this number to seeme the truer; as the bottle of hay giueth credit to the tale of Garagantuas buttons. The o­ther is the exact calculation of this proportion; they will not giue the Emperour one inch in measuring with the Pope.

51 Where hath such or such a Doctor; such or such a Fa­ther; nay where hath any sober man, such or such phantasti­call, or rather braine-sicke, and plaine franticke imaginati­ons?Solitae benig­nitatis. Yet nothing of all this in text or glosse is reformed by any new edition that I haue seene, nor by the Spanish Index, which notwithstanding hath set their deleantur to diuers Chapters in the same title. In the same Epistle there is a place of Saint Peter, Subditi estote omni humanae creaturae, 1. Pet. 2.13. Be ye sub­iect to euery humane creature for Gods sake. Apostolus scripsit subditis suis; ‘The Apostle wrote to his owne subiects, to pro­uoke them to obedience. For if Peter had meant this of a Priest, then euery seruant should be a Priests maister, because he saith, to euery humane creature. That which followeth Regi tanquam praecellenti, To the king as to the most excellent, we denie not but that the Emperour is most excellent, in tempo­rall things, (though this be now denied) but the Pope in spi­rituall things. Although it be not simply said, Subditi estote, sed additum fuit, propter Deum; be you subiect, but there is added for Gods sake; as if God were terminus diminuens, & did dero­gate from kingly authoritie: neither is it simply written to the King most excelling, but not without cause is added tanquam, not most excellent, but as it were more excellent.’ Certainly this was not Saint Hilaries optimus lector, his best Reader, Qui [Page 246] dictorum intelligentiam expectet ex dictis, Hilar. de Tri­nit. lib. 1. potiùs quàm imponat. Who expect not the sence out of the words, but rather bring their owne sence to the words. Neque cogat id: Neither let him con­straine that to be in the words, which his owne presumption conceited before he read them.

52 This was a Pope indeed, or rather a puppie or a poppy, to bring one asleepe in carelesse ignorance; yet reputed one of the learnedest of those times. But who euer of the an­cient Fathers thus interpreted this place? a thing so insensible, preposterous, presumptuous, intollerable, impious and blas­phemous, as if a man had studied and laboured of purpose to proue himselfe out of his wits.

53 Christ himselfe saith, All power is giuen me in heauen and in earth.Sacr. Cerem. Rom. Eccles. §. 7. tit. de En­se. Ergo, Christ hath giuen to his Vicar soueraigne temporall power, saith Sixtus Quartus. And fortifieth it with another text prophesied of Christ himselfe; His dominion shall be from sea to sea, and from the floud to the ends of the world. Hath Sixtus any Doctor,Extrau. Com­mun. de Ma­ior. & obed. cap. Vnam Sanctam. any Father for this? Boniface the eight most grosly abuseth these texts, Vnus Pastor, vnum ouile, One Shep­heard, one sheepfold; Ecce gladij duo, Behold two swords, &, Pone gladium tuum in vaginam, Put vp thy sword into the sheath: and concludeth by them thus; Verily he that shall de­nie the temporall sword to be in Peters power, he ill hearkens to the word of the Lord, that biddeth him put vp his sword into his scabberd. Which concludeth à baculo ad angulum; I may say, from heauen to hell. Will you say, this was in those dayes? or these were Popes not sworne according to the or­der in Trent Councell, and therefore whatsoeuer they haue said is good, though it be neuer so absurd? I know not what else may any way be answered; certainly there is little credit in it.Antid. Euang. in Ioan. c. 10. De Rom. Pont. l. 1. c. 9. Stapleton lately hath vpon this authority of Boniface pre­sumed vpon the same interpretation. Which Bellarmine dareth not well do, but more fearefully and with more modestie, and notes it but by the way, that it may be vnderstood of a secon­dary Pastor. So it may indeed, to serue their turnes, but not in truth. What dare not these men do when they deale with men, if they be not ashamed to deale thus with the euer bles­sed [Page 247] Sonne of God, and his holy word, the scepter of his spiri­tuall kingdome? What Fathers or Father euer tooke any of these Scriptures as these Romanists haue done?

54 That place, Super hanc petram, Vpon this rocke will I build my Church, is byDe verbo Domini, Ser. 13. Augustine, In Testimo. ex v. Testam. cont. l. Gregorie Nazianzen, De Trinit. l. 4. Cyril, In Math. hom. 55. Chrysostome, In Eph. 2. Ambrose, or who was the author of those Commentaries vpon Saint Pauls Epistles in his name,De Trinit. l. 2. c. 6. Hilarie, yea and many others, haue taken the Rocke, either for Peters confession, or for Christ whom Peter confessed. Whereunto I find not a better answer then that of Stapleton before mentioned to Saint Augustine. It was an humane slip, caused by the diuersitie of the Greeke and Latine tongue, which he was either ignorant of, or marked not. But what will he say to Cyril and Chrysostome, that vnderstood the Greeke tongue as well as he? Againe, that all the Apostles re­ceiued the Keyes with Peter, and that all were the foundation, we haueIn Ioan. Tract. 118. Augustine, In Psal. 38. Ambrose, In Math. Tract. 1. Origen, De Trinit. l. 6. Hilarie, Aduers. Io­uin l. 1. 3. Conuer. part. 1. c. 5. & 24. Ierome; and these will not serue vs, were they more, were they better.

55 If we should measure all this by Parsons rule, our ad­uersaries do vs and the religion we professe exceeding wrong. ‘For saith he, Whensoeuer any doctrine is found in any of the ancient Fathers, which is not contradicted, nor noted by any of the rest, as singular; that doctrine is to be presumed to be no particular opinion of his, but rather the generall of all the Church in his dayes; for that otherwise it would most cer­tainly haue bene noted and impugned by others; whereby it followeth, that one Doctors opinion or saying, in matters of controuersie, not contradicted or noted by others, may some­times giue a sufficient testimonie of the whole Churches sen­tence & doctrine in those dayes, which is a point very greatly to be considered.’ Thus he. And it is not altogether improba­bly spoken. If this may be true in one, and is so greatly to be considered in any, what shall we say to so many, yea some­times all, and yet not at all obserued, much lesse duly conside­red? This line entangleth vs, but guideth them. It is true, into a Labyrinth, but not out.

[Page 248] Bellarm. de Rom. Pont. l. 3. c. 3.56 If one of our Church should write; that Saint Bernard by the euils which he saw in his time, suspected Antichrist to be nigh, as Cyprian, Hierome and Gregory did: and yet both theirs and Saint Bernards suspition was false, no man contra­dicted them in their times, no man then wrote against them; therefore this was the opinion of their times. Why now reie­cted? Infinite might be the examples in this kind, but this may satisfie any indifferent Reader, to know them as a leaper by his muffler.

In Ioan.57 Neque mihi probatur quod dicit Cyrillus, Neither do I approue that which Cyrillus saith, (saith Tollet the Cardinall:) boldly said, but well enough if he be a Romane Catholicke. Herein Bellarmine deserueth commendation aboue any other of his partie, that he standeth as indifferent to the Fathers that were long ago, as to his owne friends and fellowes, if they stand in his way. And like a right Midianite, if he do but thinke he hitteth an Israelite, he will not sticke to sheath his sword in his fellowes bowels, as Doctor Reinolds well obser­ueth.De Idola. l. 1. c. 5. §. 3. Through Caluins sides he killeth Andreas Masius, Arias Montanus, Genebrard, Posseuine, the Spanish Inquisitors, Ie­suites, men pious, learned in his owne iudgement, the Popes Censors, the flower of Rome, the Pope himselfe, and the Ge­nerall of his owne order, euen all his owne fathers, brethren, fellow souldiers, fighting vnder the same standerd of Anti­christ; and yet leaueth Caluin, but a light scarre: and againe, he doth the like, to diuerse in the same Chapter; who all streng­then Caluins opinion, who in Caluin by the Cardinall are con­futed, and confoded.

58 May I not say at the least of these Romanists, as S. Hie­rome in his time of such?In Esa. l. 9 c. 30. ‘Isti tantam sibi assumunt authoritatem, vt siue dextra doceant, siue sinistra, id est, siuè bona, siue mala, nolint discipulos ratione discutere, sed se praedecessores sequi. These assume so much authoritie to themselues, that whether they teach truth or falshood, good or euill, they will not haue their schol­lers discusse with reason, but follow them as their foregoers, like the Pythagoreans.’ This is not to perswade, but to com­mand the faith of men; this is not to intreate, but to compell; [Page 249] not to leade, but to driue men, to hold what they list, with­out searching for the truth, like their coeca obedientia, their blind and musled obedience; or their implicite or intricate faith, which leads them into darknesse, and leaues them in the shadow of death: but can neuer guide them into the way of peace and light of truth.

59 Or may we not vse Bellarmines annotations out of Ioannes à Louanio, against himselfe and his fellowes?De sacram. Eucharist. l. 4. c. 26. Patribus in rebus grauioribus nihil credunt, In matters of greatest mo­ment they giue no credite to the Fathers. Certainly they do not, but when they list, and as they please to serue their own turnes, and no farther. For as before was noted out of Sta­pleton, whatsoeuer can be said or done, nothing standeth for certaine truth with them but the Popes determination, who is sole iudge of all Controuersies. Which Ioannes de Turre­cremata, a Cardinall & a principall pillar of the Romane Sy­nagogue, deliuereth in plaine words, without all hypocrisie or dissimulation. Which were it true, a quicke end would be to all controuersies.In Sum. de Ec­cles. l. 2. c. 107. Facilè est intelligere ad Romani Pon­tificis authoritatem spectare, tanquam ad generalem totius orbis principalem Magistrum ac doctorem, determinare ea quae fides sunt, & per consequens edere symbolum fidei, sacrae Scripturae interpreta­ri sensum, & doctorū singulorum dicta ad fidem spectantia, approba­re vel reprobare. ‘It is an easie matter to vnderstand, that it ap­pertaineth to the authoritie of the Bishop of Rome, as vnto the generall and principall Master, and Doctor, of the whole world, to determine matters of faith, and by consequence to set forth a Creed, to interpret the sence of holy Scriptures, and to approue or disproue the sayings of all Doctors which appertaine vnto faith. Here is the merry song, Please one and please all.’ Let all the Romane Catholiques in Christen­dome, or vltra Garamantas & Indos, proue this one propo­sition, which with tooth and naile is labored to this day, and for my part I will be theirs in toto, as they are the Popes in Asse. And this may saue labour to all disputes, giue a Super­sedeas to all Schooles, preuent the trouble of calling Coun­cels, settle the consciences of all Christians: Ipse dixit, will be [Page 250] the conclusion to all arguments, be the premises what they will, or may be.

60 If this they cannot proue, (as God and his Sonne Christ ruling by his word, they neuer shall) then we may most cer­tainly conclude, that though in shew they pretend them­selues the onely treasurers of the Scriptures, the onely kee­pers of the Councels, the onely preseruers of the Fathers; yet when they are brought to the issue, they neither care for the Scriptures, nor rest on Councels, nor respect Fathers, but as the old Romanes their slaues to serue their turnes, or the Turke his vassals to fill ditches. What they can ingeniously, fairely, faithfully, and conscionably answer vnto this, I pro­test I know not. If they say, they alledge most of the Fathers in sundry controuersies, we deny it not. But we aske, with what sinceritie do they alledge them? and what confidence they repose in them, when they make against them? This is manifest by that which hath bene said: whatsoeuer Friar Ʋalentia saith to the contrarie,Greg. de Va­lentia. l. 6. c. 12. in his vaine boast and male­diction. ‘Non sectariorum more pauculas quasdam sententias ob­scuriores hinc indè in monumentis Patrum venantur, sed locos ipsos perlegunt & cum iudicio conferunt: They hunt not out, after the manner of sectaries, a few obscure sentences here and there in the monuments of the Fathers, but they reade the places themselues, and conferre them with iudgement.’ Thus said he of the constant doctrine of the Romish Church. If I had him by the nose, as S. Dunstan had the diuell with a paire of tongues, I would not let him go, till he had recalled this lye. For he knoweth it as well to be vntrue, as the diuell knoweth that he is a lyer, and the father thereof.

61 If they say, that we, or some of ours haue refused some­times, or giuen some harsh tearmes to some of the Fathers, we grant it. I haue neither read nor heard it. But if they refuse, yet they do but as our aduersaries do, and vpon better ground then they do it. If they vse any vnreuerend speech of any approued Father, we defend them not; we wish they had not; and we are right sure not worse then our aduersaries themselues haue done, not so ill by much, as I verily be­leeue.

[Page 251]I omit the Romanists suppressing of some Fathers, reiecting of some, corrupting of the best, correcting of the most without cause, preferring of the worst. All which are as euident as noone day. Gretzer directly maintaines they may do it, and therefore all may put vp their pipes, when they talke of the Fathers. We will conclude our purpose and pro­mise with Saint Hierome, (whom to follow is credite in this case, for he speaketh wisely and learnedly, as if he would not be deceiued, and could iudge of that he read:Ad Mineriū.) Meum pro­positum est Antiquos legere, probare singula, retinere quae bona sunt, & à fide Ecclesiae non recedere: ‘My purpose is to reade the An­cients, to proue euery thing, to hold that which is good, and neuer to depart from the faith of the Church. Cauill not that you are the Church, we appeale to that Church whereof Saint Hierome was, from that which is pretended now to be, from new, to the old Romane, preseruing the credite and prerogatiue of Antiquitie.’ So we may reade and reuerence Antiquitie of the old writers, and admire both their lear­ning and diligence: but we must take heed of their errors, as in Origen & Eusebius, yea & in many, if not in all others. Gold is found in the earth, and Pearles in the sand, and the mudde of Pactolus may be richer then the waters of the riuer. So haue the Fathers excellent learning, yet sometime ouer­swayed with the current of the time. We will take their wheate in the eare, though couered with chaffe; it is our dis­cretion to seuer it before we vse it for our food. Gods holy Spirit onely dispenseth out of the garners of the Scriptures, that which is pure without mixture, and that say we, is suf­ficient to saue our soules. Vnder these premised conditions, which our aduersaries cannot with their credite deny vs, because they no otherwise vse or admit the Fathers them­selues, we wil say with one of our mortallest enemies;C. Hosius cō­fess. l. 2. c. 32. p. 520. we wil renounce the vse of light; & wil suffer our selues to be depri­ued of any thing that is most deare to mortall men, so we may walke in the steps of our first forefathers, (in the fai [...]) which we wil defend with our liues, it being grounded vpon the sure foundation of Gods booke.

CHAP. IX.
Whether Protestants or Papists admit or reiect the fourth euidence of Antiquitie; Histories.

ANcient Histories bring much truth to light, and are worthily called the witnesse of times,Cicero de o­ratore, l. 2. and light of truth, the life of memo­ry, and mistresse of life, and the messenger of Antiquitie. By them we conuerse (as it were) with our ancestors, and may behold the order of former ages, and obserue the Gospell propaga­ted to diuerse nations: how God hath protected his Church from tyrants and hereticks; how he hath ouerthrowne his enemies: sometimes by miracle, sometimes by meanes, for his owne glorie, for his Churches good. Vnto these, both we and our aduersaries sometime appeale, rather as vnto probable, then necessarie and vndoubted wit­nesses.

Loc. Com. l. 11. c. 4.2 So saith Melchior Canus, Praeter authores sacros nullus Historicus certus esse potest; Beside diuine Authors, there can be no Historian certaine, that is, Fit to make certaine faith in Diuini­tie, but such as are graue and worthy credit, minister a probable argument to a Diuine.—But if all such agree in one, then their authoritie may stand for vndoubted: with much more in the same Chapter; where he hath some good rules in this mat­ter of Historie.

3 Whereof our countriman Campion saith, Pristinam Ec­clesiae faciem historia prisca detegit, Rat. 7. huc prouoco. The ancient Histo­rie doth discouer the old face of the Church. I challenge you at this weapon, or abide you in this field. And what do they deliuer? the prai­ses of our praedecessors, our proceedings, our Ergo their Church had changes. changes, our enemies. But first trie and then trust. First seeke, and you shall find the cleane contrarie: For they are either ours, or we are not Christs: not that Histories make vs Christians, but that they demonstrate vs to hold the true ancient and Christian faith, taught by our Sauiour and his Apostles, and continued vnto [Page 253] vs till this day. And that the Religion which our aduersaries call Catholicke, is a false and counterfeit noueltie, without any true face or countenance of Antiquitie.

4 Although Bellarmine, Bellar. de Concil. lib. 2. cap. 9 according with Canus by way of obiection, saith, Historici (Diuinis exceptis) non rarò mentiun­tur, & certè non firmam & infallibilem fidem faciunt: Histories (excepting the Diuine) do not seldome lye, and verily they make not certaine and infallible proofe; yet the Histories and Chronicles of the first ages do clearly deliuer the inte­gritie of faith and the innocencie of manners in the Primi­tiue Church: as that about thirtie Bishops of the sea of Rome were all Martyrs, loued not their liues vnto the death, and sealed their holy profession and doctrine with their bloud. The other succeeding Bishops, for about 300 yeares after, by litle and litle declined, till the number of the name, and mystery of the Beast began to be written in capitall letters in the forehead of the Romish harlot; and the seruants of Antichrist so inuaded the Church, that all that do but runne by the histories of the Church may reade it, and but lap as the dogs by Nilus, may taste and feele, that when Deuotion had brought forth riches, the mother was deuoured of the daughter, and then wealth wanted not issue; for it begat pride, pride begat ambition, ambition schisme, schisme he­resie, heresie corruption both of faith and manners.

5 So that if we will obserue the passages which the Chro­nicles deliuer of the Romane Church, with her proceedings and changes, you shall find that by these steps and degrees all the histories do descend, as it were linked one in another, through the succeeding generations, shall I say? or degene­rations of that Synagogue? In the first period was Truth, Patience and Martyrdome: in the second was Learning, Reso­lution and ease: in the third was Riches, Honour and Securitie: in the fourth was Power, Oppression and Dishonestie: and from thence to this day, plaine Impudencie, Tyrannie and Apo­stasie.

6 To particularize these gradations and decrements, would aske me more moneths to reade, then, I haue dayes to [Page 254] write. For all histories do fully discouer these things. In which behalfe shall I commend my Reader vnto the Cen­tuaries, Carion, Bale, or Barnes, that write of the liues and acts of the Romane Bishops? or to our M. Foxe his Acts & Monu­ments? This though iustifiable enough in it selfe, and might saue labour of further search, in as much as they write not their owne, but what they receiued from more ancient au­thors; yet to our aduersaries it would be a scorne, and reie­cted as a Domesticall and insufficient testimony, where against they would peremptorily except, though this be their owne perpetuall vse.

7 When they will raile against Luther, or Caluin, or Beza, or any professor of the reformed Religion, none so frequent with Prateolus and the Iesuites, as Fredericus Sta­phylus, Cocleus, or Bolsac, or such like railers, and for the most part Apostataes, who desperatly detest the truth, from which they were fallen,Omnis Apo­stata & perse­quutor sui or­dinis. and are the cruellest persecutors of that Religion they once professed, and haue forsaken.

8 But we will be bound to Canus his rules, or Campions Catalogue, as farre as the Romane Court in their practise vse to do, yea and farther: otherwise they shall not do vs that wrong, as to bind vs vnto that law which they them­selues will not endure. We will go with them pari passu, in equall steps: we will not be drawne, non passibus aequis, with vnequall conditions.

9 Let the Authors be, Eusebius, Damasus, Hierome, Ruf­finus, Orosius, Socrates, Sozomene, Theodoret, Cassiodorus, Gre­gorius Turonensis, Ʋsuardus, Regino, Marianus, Sigibertus, Zo­noras, Cedrenus, Nicephorus; why not Platina, Sabellicus, Ab­bas Vspergensis, Ioan. Parisiensis, Guicciardin? why not Beda? why not Martinus Polonus, and such other, whom they will not grant to be ours, and before Luther was heard of, were euer acknowledged by themselues to be their owne, till they made the Romanists winch and gad, as vnable to endure the imputations they iustly layed vpon the Antichristian Pope, and his Locustian Cleargie.

10 Concerning all which, this shall be our rule: We will [Page 255] not except against the former, but will either shew suffici­ent reason out of our owne obseruations, or out of our ad­uersaries owne confessions, who most basely reiect the most and the best, as after shall appeare. Neither will we adde any other vnto them, but such as were euer reputed Romane Catholiques for their religion, and for their faction plaine Papists.

11 As for later Legends, which are now as graue stories, as Antoninus, Lippomanus, Onuphrius, Surius, Sedulius, and men of the like temper in their faces as Nabuchadnezzars image was in his feet, which neither had good mettall, nor yet hung together: of whom we may say, as Tully of Herodotus, whom he cals Patrem Historie, The Father of Histories; De Legibus, 1. and yet taxes him with this, that he had Fabulas innumerabiles, Innumerable fables, as Theopompus had. We care not for them, we will not admit them, we plainly reiect them. For they wrote vt Poëtae, non vt testes, as Poets, not as witnesses: and forgat that they had diuers rules; they wrote for pleasure, not for truth.

12 By the most ancient and most approued Historians, we affirme and iustifie, that the Bishops of Rome continued long as vassals and subiects to the Romane Emperours; yea when they were Christians, they were at their election and at their commandement. Which is cleare, as well by the sto­ries, as by their mutuall Epistles that passed betweene them: wherein the Bishops euer gaue titles of honour and superio­ritie to the Emperours, and humbled themselues by submis­siue petitions and requests. For this I may referre the iudi­cious Reader to the first Tome of the Councels, and the be­ginning of the second, to Eusebius, Theodoret, yea and Gre­gorie the Great, who all concurre in this passage, without any iust exception to my knowledge.

13 By the same Antiquitie and Authoritie it is preg­nant, that the Emperours called the Councels, summoned the Bishops with words of Soueraigntie, prescribed them limits of time, place, and matters to be handled. If the Bi­shops of Rome did any thing, it was by petition and humble [Page 256] supplication before, dutifull thanks and gratulation after; without all pretence of the present power now claimed and defended by the Romane Catholickes, as if no Councell may be summoned, but onely by the bellowing of the Popes bull. Which challenge is meere new, and flatly Anti­christian.

14 Reade Eusebius in vita Constantini, and Theodoret of the calling of the Nicene Councell, and the Emperours Christian behauiour in exhorting the Bishops, composing differences, allaying contentions, perswading of peace, and managing euen the matters of faith and religion, in offering Codicem diuinum, the booke of God, by his Imperiall maiestie. A thing now so abhorrent from the Romane eares in these later dayes, that though they know it as well as we, yet will they not beleeue it, or at least confesse it, to saue their soules.

15 If we suruay all the first sixe generall Councels, we shall easily find the Emperours by their Edicts calling them, the Bishops of Rome intreating, the Legats subscribing, after Hosius Bishop of Corduba in Spaine, Episcop. 318. in the first and best Councell of Nice, De Concil. l. 1 c. 19. not at all, or not by name, Bellarmine con­fesseth, neque per se, neque per Legatos, neither by himselfe, nor by his Legats, in the first Councell of Constantinople, congrega­ted as the Fathers confesse in their Epistle to the Emperour,Episcop. 150. Episcop. 200. ex mandato tuae pietatis, at the commandement of your pietie. ‘The first of Ephesus, Sanctum & vniuersale Concilium ex Edicto pie­tatis studiosissimorum Imperatorum Ephesi coactum: The holy and vniuersall Councell assembled at Ephesus by the Edict of the pietie of most religious Emperours. And againe, Cum ex pio edicto coacti essemus, When by that pious Edict we were assembled, say the Bishops there.’

16 The greatest generall Councell of Chalcedon was summoned by Martianus the Emperour.Episcop. 650. Leo the Bishop of Romes submissiue letters to him, his imperiall acts extant, in the same Councell. Adde vnto this the fift and sixt Councels which were both at Constantinople, the one called by Mau­ritius, the other by Constantine the fourth. In the later, most [Page 257] of the actions begin with Praesidente pijssimo in Christo dilecto magno Imperatore: Concil. Con­stantinop. 6. The pious and great Emperour beloued of Christ, being President. And againe, Secundùm Imperialem san­ctionem Synodus congregata: The Synod gathered according to the Imperiall Decree. The Councell of Nice, diuerse Councels at Toledo, the third, seauenth, eight, tenth, twelfth; In France, in Germany, in Italy, in Rome it selfe, by Kings and Empe­rours in these times, as in the seuerall Councels it is cleare: al­so by the letters, actions, and other passages, which any man of meane reading may see and obserue, our aduersaries them­selues cannot without shamefull impudency denie.

17 Many other ancient monuments there are registred in the best Histories, and the appertenances of the Councels themselues, which all enforce the calling of Councels, and ordering of them by Christian Emperours. Not that they presumed to determine in matters of faith,2. Sam. 6.6. 2. Chron. 26.16. as Vzza laid his hand to the Arke, and as Vzziah that would play the Priest: but they commanded the Bishops to assemble, prescribed them orders and bounds, made lawes and constitutions to obserue the religion which in the Scriptures was taught, and as by the learned it was prescribed. Christian Kings would haue this power now; it is not permitted them, it is vsurped by another, that neuer made claime to it in the first, and most vncorrupted ages.

18 I could exemplifie this passage with sundry other par­ticulars, but this being the maine foundation of the Romish Synagogue, the very thing whereon the gates of Saint Peters Church, and the Port-cullis of the castle Angelo hangeth, that is, the Popes supremacy, and sole power to call and authorise Councels, I shall content my selfe with this which hath bene said, saue that it would not be forgotten, what Edicts the an­cient Christian Emperours made for the publication and esta­blishment of the greatest mysteries of faith, and ordering of the Clergie, both for their religious and ciuill behauiour. As De summa Trinitate & fide Catholica, Cod. tit. 1.3.3.4.5.6. Of the glorious Trinitie and Catholicke faith, of holy Churches and their priuiledges, of Bishops and the other Clergie, &c. of Episcopall audience; of Here­tickes, [Page 258] of Apostataes. By which it is demonstratiuely proued, that the Emperours did order Church gouernment, in the best times of the Church, as Dauid, Iehosaphat, Hezekiah, Iosias, Kings of Iudah did in their kingdomes; then which, what soundeth more harsh or absurd to a Catholicke Romane at this day? Yet all this by Histories and other old monuments of Antiquitie, we directly proue.

19 We may adde vnto these the Histories of Popes liues, who are as deeply branded with infamie, by ancient writers after their death, as their consciences were seared with ini­quitie in their life. In so much as if we should compare the liues of some Popes with the most wicked Kings and Empe­rours that euer liued, as Plutarch doth the Romanes with the Graecians, that had bene for the most part famous for their vertues; we should find the Popes peerelesse, not onely in re­spect of the worst Christians, but the most detestable and damnable heathens. Tarquinius, Dyonisius, Nero, Heliogaba­lus, Iulian the Apostata, may be in many respects, put into the Romane Calendar for Saints, before and in comparison of the Romane Popes, Anastasius, Iohn the twelfth or thirteenth, Iohn the three and twentieth, Hildebrand that was Gregorie the seauenth, Boniface the eight, Benedict the ninth, and Syluester the second, Alexander the sixt, and diuers others. What blasphe­mies, villanies, adulteries, incests, heresies, apostasies, tyran­nies, murthers, poysonings, treasons, and all manner of out­rages against God and man do all Histories, all Chronicles, publish vnto the world, as vpon a stage, not onely to be light­ly heard, but euen seene and felt by all hearers and spectators? some of whose godlesse and gracelesse misdemeanors may haply in this following Discourse be in part touched,Infrà. cap. 15. if not fully discouered.

20 That which concerneth our present question of this euidence of Antiquitie, which is the Histories, I will propose two or three examples, whetein in this case the Romanists either miserably, absurdly, and doggedly snarle at all Antiqui­tie, or vtterly reiect and denie it; the most expedite course they can deuise to ouerthrow that, which in truth would ouer­throw [Page 259] them. There is first the storie of Pope Ioane, Marianus Scotus Sanct. Martinus Po­lonus. Sigibert, Vo­lateran. Bergomensis. Sabellicus. Tritemius. Luitprandus, Nauclerus. Stella. Chalcocōdila. Barlaam. Krantius. Lucidus. Rodeginus. Fascic. tem­porum. Bapt. Mantu­anus. Io. Pannon. Textor. Platina. Fulgosus. Io. de Parisijs. Petrarch. Gotf. Viterb. Boccace. Rad. Cestrens. Laziardus. Alphons. à Cartagena. Theodoricus de Niem. Schedel. Gassarus. Charanza. Barth. Cassan. Carolus Mo­lineus. Flores tem­porum. Io. de turre cremata con­stare dicit. the female Pope, and the whore of Babylon, not onely in figure, or spiri­tually, but in very deed really and carnally. Which is witnes­sed by more then a double grand Iury of sufficient witnesses, older and later, Greeks and Latines, domesticall and forreine, Diuines, Lawyers and Physitions, Philosophers, Poets and o­ther humanitians; Priests, Bishops, in their account Saints, and Cardinals, Friars, Monks, and Canons, yea and whole Vni­uersities, not one of them an enemy, nay not so much as one of them, not a friend to the Romane Catholicke Court and religion. To whom may be added a testimonie of good autho­ritie, out of an ancient Historie without name indeed, yet of vntainted credit for ought I know. Fuit & alius Pseudopapa cuius nomen & anni ignorantur, nam mulier erat, vt fatentur Ro­mani, & elegantis formae, magnae scientiae, & in hypocrisi, magnae vi­tae. Haec sub virili habitu latuit quousque in Papam eligitur, & haec in Papatu concepit, & cum esset grauida Daemon in Consistorio publice coram omnibus, prodit factum, clamans ad Papam hunc versum. Papa pater patrum, Papissae pandito partum, Et tibi tunc edam, de corpore quando recedam. Chronica compendiosa ab initio mundi. There was another bastard Pope, whose name and yeares are not knowne. But a woman she was as the Romanes confesse, of elegant beautie, great science, and in hypocrisie of good conuersation. She long lay hid vnder the apparell of a man, vntill she was chosen Pope, and when she was with child, the diuell openly in the Consistorie before all bewray­eth the fact, and cryeth to the Pope: O Fathers Father, disclose the shee Popes little heart. Then will I tell truly when from thee Ile depart. And take vnto them all the testimony of three as fa­mous Vniuersities as any in Christendome, Paris, Oxford, and Prage, Ioannes successor Leonis 4, circa ann. Domini 854, & se­dit annis duobus & mensibus quinque: foemina fuit, & in Papatu impraegnata. Iohn the successor of Leo the fourth, who sate two yeares and fiue moneths, was a woman, and in her Popedome was be­gotten with child. Epistola Parisiensis, Oxoniensis, Pragensis{que} V­niuersitatis, Romanis omnibus. All before Luthers time, or at least Luthers aduersaries, and such as either wrote against him, or in [Page 260] defence of the Popish faction, whose euidence is so pregnant, so apparent, ioyned with the ancient caruing at Rome, where her monument lay, till by Pius the fift it was demolished and cast into Tiber; and an ancient painting in Sienna, till it was defaced very lately by Baronius meanes and suite; and in a pi­cture with a child in her armes in two impressions,De tempori­bus mundi, ae­tate 6. vel li­ber Chroni­corum cum figuris & ima­ginibus &c. one anno 1494, the other anno 1497, both before Luther preached aboue twenty yeares, is to be seene vnto this day. Vpon such a cloud of witnesses, euen from their owne friends, in vn­suspected times, before reformation of religion was either in­tended or pretended by Luther, can any be thought so impu­dently past shame, as to deny it?

21 Yea we may call heauen and earth (perhaps hell, where such are, & wicked spirits with whō they are) men, & Angels, and God himselfe as witnesses against them. Yet one Onu­phrius a Friar, ergo a lyar (according to the old prouerbe) hath broken the ice, to hard, frozen, brazen, iron impudency, that hath either sought to shift off all authoritie, or to cast off all authors, as corrupt, or partiall, or with some vniust exception or other, with sinne and shame enough, to make voide this storie: some others haue followed him in his steps, haue ouer­taken and gone before him in his folly, madnesse, and out­facing impudencie: whose vaine exceptions I will not dis­cusse, onely that one I cannot omit: where she is termed Io­annes Anglicus Maguntiacus, Harding. as if it were vnmeasurable ab­surd to call her Anglicus Maguntiacus: as if it should signifie an English woman, borne at Ments, which indeed were ab­surd. But why cannot Anglicus be her surname, Ments the Ci­tie of her birth (as many haue answered,) and aboue other Maister Alexander Cooke in his English Dialogue, as well as the assigned Bishop of Bosonensis, is named Iosephus Angles Va­lentinus: Ioseph English of Ʋalentia? which sufficiently answe­reth M. Hardings friuolous quarrell. But I would aske this plaine question of our Romanists, whether histories may stand for times rule of Antiquitie to perswade a truth? They will an­swer as before out of Canus, that euery one or a few do not, especially if there be contradiction in others. But if all with [Page 261] one consent, that were nearest these times, concurre in one, and no man till many hundred yeares after some of them, and sometime after all, for aduantage, and to a purpose ex­cepteth against the stories, then is it certainely true as farre as humane authoritie can giue it certaintie. Yet be­cause this storie doth prejudice the vaunt of their perpetuall succession; doth make vncertaine their pretended onely suf­ficient ordination; giues a shreud shake to their counterfeit rocke, which God knoweth hath wandered like a floting Iland this many hundred yeares, and with beating against other shores, hath fomed out her owne shame; fiue or sixe and thirtie authors, constantly, in diuerse countries, in many ages, in Catholique Vniuersities, Citizens of Rome, and of­ficers in the Popes owne Court, secular and religious, must be all corrupted, falsified, denied, discredited, shaken off, branded with infamy, and all without sappe or sence, truth, or honestie, learning or credit, onely to saue that frothie Sea from this filthy queane. And all this begun and set on foot by that one consciencelesse Onuphrius, whom Cardinall Bellarmine himselfe reiecteth,De Rom. Pont. l. 2. c. 6. as a contradictor of all Anti­quitie, and auouching that, for which he hath no authoritie. I maruaile how they laugh not one at another, when they see how they gull the simple world,Aruspex A­ruspicem. as the Aruspices did among the Gentiles. The best reason they haue to weaken this sto­rie, is, that Anastasius Bibliothecarius, who liued about those times, maketh no mention thereof: but one of their own fel­lowes can most wickedly say,Sonnius de verbo Dei cap. 14 15. Quàm impotens est argumen­tum negatiuum sumptum ab authoritate Scripturarum? How false is a negatiue argument drawne from the Scriptures? Then how impotent, and impudent, is a negatiue argument, from a balductum historian, an Abbot at most of the Sea of Rome, that may be iustly suspected partiall, to saue his Maisters cre­dit, whose vassall he liued and died? But see how Bellarmine can helpe himselfe in the like, if he haue but two authors, and those his friends, and liuing, the eldest 500 yeares after Saint Gregorie, they must be sufficient against all silence. For a thing may be true, though omitted by many: but to thinke that to [Page 262] be false, which so many graue men and most worthy credit haue af­firmed, may not be admitted. But the case is altered, here they speake for themselues, there they speake against vs.

22 There was another Pope, Syluester the second, that did infeofe Antichrist in the Roman Sea by Liuerie and Seisin, yea tradition and possession of his owne person, into the hands and power of Sathan, to the vse of Antichrist and his successors, till Christ shall abolish him by the brightnesse of his coming. This Pope obtained the Archbishopricke first of Rhemes, then of Rauenna, lastly of Rome, malis artibus by wicked meanes, by Symony, by the helpe of the diuell, to whom he gaue himselfe both body and soule, on condition to liue till he said Masse in Ierusalem. The diuell accepted the condition. Syluester entred possession. The condition expired, he resigned his breath, and the diuell had his prey. All this in full effect is reported by a whole Thraue,Polonus. Platina. Bembus. Naucler. Pet. Praemon­stratensis. Tilmanus. Anton. Lyranus in 2. Machab. cap. 14. qui allegat Guli­erm. in Chrō. Bellarmine. Baronius. Papyr. Mass. or a com­plete Iurie of twelue men, all Catholique Romanists of vnsuspected faith, when they serue our aduersaries turnes. It hath bene painted in a Chappell of holy roods called Ieru­rusalem, in Rome, as a Seminarie Priest acknowledged to my selfe, and said he had seene it himselfe, or had very cre­dibly heard it, I Remember not well whether. This passed current some hundre [...]hs of yeares for a truth, without con­tradiction, now it is newly called into question, and with tooth and naile discredited and discarded, and Syluesters re­putation salued and patched vp, by wits set on malice, as if the worst were that he was a learned and skilfull Mathe­matician, and in the ignorant world, onely reputed a Magitian, or a Coniurer, that otherwise he was a lear­ned and honest man. And let an Onuphrius of fiftie yeares old, or a Bellarmine vnder fortie, or a Baro­nius vnder thirtie out-beard and out-face all former An­tiquitie.

23 The same may be said of Gregorie the seuenth, of Mar­cellinus, of Liberius, and most of the most wicked Popes: who by great Antiquitie of Historie are discouered to be rather monsters then men,Iuab. de Va­lentia, &c. rather Vicars of hell [Page 263] then Vicars of Christ; and yet by our new Maisters are iustified, commended, and they want little of Cano­nizing (some of them) for their Churches Saints.

24 That Pope Iohn, who in his life was most desperatly wicked, in his death most damnably marked, a very incar­nate diuell, if euer there were any: yet the most that Bellar­mine saith of him is, that he was Paparum ferè deterrimus, Bellarmine. al­most the worst of the Popes. If he say no more, he was bad inough, if he wanted but little of the worst; but worse then he none could be but the diuell himselfe. Thus much for a taste of our aduersaries reiecting Histories in the stories of the Popes.

25 If I should ransacke Antiquitie, from the villanies and diuellish tyrannies of the Popes, to the corruption of manners, in the citie and Court of that Sea, the conspiracies of Cardinals, the presumption of Prelates, the ignorance of Priests, the hypocrisie of Monks and Fryers, the hellish confusion of that infernall Hierarchie and Court; great vo­lumes would not serue to contract that which is dispersed in the bookes, of the Popes Secretaries, Chamberlaines, Bib­liothecaries, friends, fellowes, followers, fauorites, men of theit fashion and faction. We haue their bookes, we made them not, our aduersaries acknowledge them their owne and not ours, they abuse them against vs, we vse them aginst their owne pewfellowes; Saint Bernard, Gulielmus de Amore, and who not? with many other learned men in their Treatises, their Sermons, their discourses, yea as before is said in the remembrance of Pope Ioane, Preachers, and painters and Poets in all tongues haue filled bookes, if not libraries, with the report of these things.

26 Yet now these ages are made most innocent, our times most corrupt; their Prists then, as learned forsooth, as our Ministers now are ignorant. All sowre is sweet,Esay 5.20. and sweet is sowre; error truth, and truth error; euill good, and good euill; if these new actuaries may be beleeued in this last age of the world,Esay 10.1. & 5.23. when they write grieuous thing. But wo vnto them that iustifie the wicked for re­wards, [Page 264] and that take away the righteousnesse of the righteous from him.

27 Of these dayes, if euer it might be said as the Pro­phet spake to the people of Iuda and Ierusalem, so to Rome and her Romanists:Esay 1.5. They reuolted more and more, the whole head was sicke, and the whole heart heauy. From the sole of the foote, euen vnto the head, there was no soundnesse (in the Romane Synagogue,) but wounds and bruises, and putrifying sores, which were not closed, neither bound vp, nor mollified with ointment: Except there had bene a remnant left, they had bene as Sodome, and like vnto Gomorrha. Such was the lamentable e­state of these ignorant and secure times, by the report of all them that then wrote or spake; yet all this now not onely excused, but iustified, yea magnified in comparison of the cleare Sunne-shine of the Gospell of peace. Beleeue Histories, you shall finde all this to be true; refuse them, you shew that you despise an eminent euidence of Anti­quitie.

28 Thus much being shortly said of Histories, it is a mat­ter considerable, what these good men say of Historiogra­phers, that haue left their painefull monuments to poste­ritie. First, Melchior Canus with one blast blowes away the credit of all Greeke Historians.Canus l. 11. c. 6 Graecorum (Historico­rum) fides maiore ex parte fracta & debilitata est: The credite of the Greeke Historie writers is for the most part crackt, and weakened. And afterward of Diodorus, of whom he saith, That he trifleth much in his Historie, and attributeth to him, as to all the Grecians, a very facilitie and facultie of lying, with this reason: Quid enim leuius est in mentiendo quàm Graeciae regio vana, & ad omnem impulsum mobilis? For what is lighter in lying, then the vaine Countrie of Greece, inconstant vpon euery occasion? But I will proceede vnto par­ticulars, and take all or the most part in Campions Cata­logue, who are not onely receiued by him, but commen­ded by other Catholique Romanes, yea and vsed some­times, abused often, as they make or seeme to make for their purpose.

[Page 265]29 Eusebius is the first; he is condemned à Gelasio, Eusebius. Canus l. 11. c. 6 distinct. 10. cap Sancta Rom. Canus ibid. à Ni­cena Synodo secunda, quòd Arianae haeresis assertor; of Gelasius, of the second Councell of Nice, because he was an abettor of the Arian heresie. And againe: Ne illa quidem quae Eusebius ibi refert vera sunt omnia, quin reperias aliqua quae verè reprehendas: Neither is that verily which Eusebius reporteth, all true, but that you may find some things worthy to be reprehended. Another saith plainly, Reijcitur Eusebius & caeteri: Sixt. Senensis Bibl. sanct. l. 8. Eusebius is reiected and others, who in the supputation of the kings of the Medes and Persians, and in accounting their names and times, followed fabu­lous Herodotus. Yet heare Cardinall Baronius: Epit. pag. 238. Eusebius ended his Chronicle in the twentieth yeare of the Emperour Constantine. That is come to vs too, but mangled and corrupted. Hierome tur­ning it into Latin, augmenting it vnto the time of Valentinian. This is maimed and corrupted also. What credit is to be giuen to him, that is condemned by a Pope and a Councell for a fa­uourer of the Arians heresie? that is deceiued by a fabler in sup­putation of times, persons, names and numbers? that is mangled and corrupted in the originall and in the translation? Yea with Bellarmine, he is in one place, Grauissimus author, De verbo Dei l. 1. c. 20. De Ro. Pont. lib. 1. cap. 26. A most graue author; in another place, Erat haereticis addictus, He was too much addicted to haereticks. He giues him a plaister, and breakes his head. And yet faith more, Respondeo, locum Eusebij sine du­bio esse corruptum: I answer, that the place of Eusebius is with­out doubt corrupted. What? of, and on? In this they play all Ambidexters, as they do with all Antiquitie; and therefore deserue to be cast ouer the barre.

30 The second is Damasus, a Bishop of Rome, a frequent author in the reformed Breuiarie,De verbo Dei l. 2. c. 7. whom Bellarmine to proue Saint Marks Gospell to be written in Latin, (a manifest vn­truth) and for many other things throughout his works, ma­keth a classicall author, and saith, that he maketh that mani­fest, this cleare and almost out of question. By whom he con­futeth Platina and Polydore Ʋirgil, and vpon his credit, giues them the downeright lie. Would any reasonable man thinke that so great a man should euer vndergo a rigid or hard cen­sure? you shall find he is not spared. For beside Binius, De Missa. lib. 2. cap. 15. Baro­nius [Page 266] and Posseuine, do sentence his Pontificall to be none of Damasus his doing; Bellarmin himself, who vseth his authority as often as any man, & that in many things, as before is noted, yet with some passage of contempt reiects him. After he had cast out Fasciculum temporum, and Passionale (and that perhaps worthily, though they haue now and then serued his friends turnes in some profitable affaires) with a Meritò contemnimus, We worthily contemne them; De Ro. Pont. lib. 2. cap. 5. he addeth, Nec multum me mouet Pontificalis Damasi, Yet am I not much moued with the au­thoritie of Damasus Pontificall, or Sophronius, and Simeon Me­taphrastes, or what they say in the life of Linus, that he died be­fore Peter. For Sophronius and Metaphrastes are but of the fre­sher sort. And the booke that is attributed to Damasus, is of vn­certaine credit in this matter. In this matter? but he vseth him in many other matters, with euery blast he turnes as the wea­ther-cocke.

Editio Concil. Veneta. tom. 1 p. 617. & 684. Tom. 2. p. 46331 Another saith, that he doth pugnare cum probatis & receptis omnibus historijs: He fights against all (euen all) appro­ued and receiued histories. If this be true, what a shame is it, that Lessons and stories should be read in the Church vn­der his name, that is not author of the booke? Or why should the Breuiarie giue credit and countenance to that which hath no authoritie of it selfe?De Sacramen. Euchar. l. 2. c. 1 Bellarmine hath a reason to proue the vaine storie in the counterfeit Epistle to the bre­thren in Achaia, concerning Saint Andrewes martyrdome: Be­cause it hath bene read in the Church seruice. Why hath not this giuen the same reputation to Damasus? Or why may not it make Friar Surius in time a classicall Author, whose gests, or rather indeed iests, are so solemnly infarced into that now Romane reformed Breuiarie? Certainly the newest Legends ere long will outface the oldest stories of the Church, be­cause they are purposely prouided to stand in stead, vpon any aduantageable occasion, though not now, yet perhaps here­after. So prouident are they to deceiue their posteritie. So either Campions Damasus is no body, or Campions betters be deceiued.

32 Saint Hierome is next, one of the most laborious Fa­thers [Page 267] of the Church. How he is vsed, is partly deliuered in the former Chapter, among the Fathers.Baron. epit. pag. 293. Bellar de ver­bo Dei non script. l. 2. c. 10. But in matter of sto­rie, he hath his wipe too. His translation and continuation of Eusebius his Chronicle, is mangled and corrupted; therefore without credit. Lyra an old friend of the Romane Church, was mis-led by him, who then will trust him? Two Cardinals crackt Saint Hieromes credit;Canus l. 11. c. 7 how can we rest on him that is thus disgraced? Yea when Iosephus the Iew hath not lesse cre­dit in his story then he.

33 Ruffinus is next,De Concilijs l. 2. c. 8. De Ro. Pont. l. 2. c. 13. Canus. his opinion is approued by Cardinall Bellarmine in one case, he is reiected in another: Falsa expo­sitio est, His exposition is false. And Melchior Canus saith, Quod Ruffinus asserit, ex Patrum traditione eos libros à Canone reijcien­dos (pace Lectoris dictum sit) Patrum traditiones ignorauit: That which Ruffinus saith, that by the traditiō of the Fathers those books were reiected out of the Canon (be it spoken by the Readers leaue) himselfe was ignorant of the Fathers traditions. A fickle answer to so ancient an authoritie. In a case so true, that without all exception, excuse, or tergiuersation, all the Fathers that men­tioned the canon of the Scripture before Ruffinus, did exclude all these Apocryphals; yet this Catholicke answer serues, He was ignorant of the Fathers traditions. But if he had not said so, he had shewed himselfe ignorant of the Fathers traditions indeed.

34 Socrates and Sozomene follow, whom I ioyne, be­cause I find them together in their reproofe. It is a wonder that either Campion would name these, or Canus Canus. number them superlatiuely among nobilissimos historicos, seeing Cardi­nall Baronius saith of their story of Paphnutius in the Nicene Councell, Fàlsum esse oportet, This must be false. Epitom. 238. And for fai­ling, in the margent is noted, Falsi sunt Socrates & Sozome­nus: Socrates and Sozomen are false fellowes. And yet in the same booke he alledgeth Socrates for the Bishop of Romes authoritie, without derogation to his credit. And good cause why, for he makes for him.

35 Cope cals the same story of Paphnutius into question (for in truth it drawes bloud from the Catholicke cause) be­causeDialog. 1. [Page 268] the whole matter depends vpon Socrates and Sozomen, of whom, one was a Nouatian, the other commends with great prai­ses Theodore Mopsuestensis, who was condemned by the fifth Coun­cell. De Imag. l. 2. c. 12. Cardinall Bellarmine can alledge them often when they make for him; but when they touch his freehold, and im­peach the holy Fathers Crowne and dignitie, he accuseth and refuseth them at his pleasure, & that in very vile termes: Non debet illis authoribus credi, De Concil. au­thorit. l. 2. c. 8. These fellowes are not to be belee­ued. He taxeth Socrates with many lies, and that he was a No­uatian hereticke.De cultu Sāct. l. 3. c. 20. De Poenitent. l. 3. c. 14. De Coelibat. c. 6. And as for Sozomen, Et non ignoramus So­zomenum in historia multa mentitum, We are not ignorant that Sozomene in his history hath lyed in many things. And Ʋalentia, Non ignoramus Sozomenum multa alioqui mentitum esse: We are not ignorant that Sozomen lyed otherwise in many things. What could be said worse of the impudentest lyers that euer deser­ued the whetstone? Their credit is left past all recouery. So­crates history pleaseth me not,Locorum. lib. 11. c. 6. saith Canus: he is a patron of Origen, excuseth Nestorius, biteth Cyril.

36 Theodoret hath the next place: he hath bene reasona­bly well bombasted among the Fathers, neither scapeth he scotfree among the Historians;Canus l. 11. c. 6 one for all: Theodoretus fuit hoc nomine damnandus, Theodoret was to be damned euen vnder this title, who in truth was condemned in the fifth generall Coun­cell. Howsoeuer the matter be, this patronizing of erronious fel­lows, weakens the authoritie and credit of his history, quoth Canus.

37 Now comes Marianus Scotus, sometime called San­ctus, a man ancient for yeares, vnsuspected for partialitie, no witnesse domesticall, our aduersaries challenge him as their owne, he is in Bellarmines Catalogue of Catholicke authors: and Baronius hath entituled him a noble Chronologer: Annal. tom. 1. ad annum 34. yet Ma­rianus fares no better then his fellowes, nor worse then his betters. In the storie of Pope Ioane, he is corrupted, as they would haue it appeare, by some new found written copies in Flanders. A flim flam tale, deuised to alleuiate his authori­tie in that storie. But they go a nearer way to worke. Cardi­nall Bellarmine saith peremptorily,De Ro. Pont. l. 2. c. 5. Marianum Scotum con­temnimus, We contemne Marianus Scotus: as who should say, [Page 269] he were not worth the naming, a Saint, a base fellow. What if a Protestant had answered thus?

38 Is Sigebertus any body? No:Barnarsius. for either aliquis impudens Nebulo interpolauit screpta eius, Some impudent Knaue hath cor­rupted his workes; or there be diuerse editions or manuscripts, that will helpe out at a dead lift; or if no other honest shift will serue them, then cut him downe with Sigebertus in hoc est fide indignus, In this matter Sigebert is worne out of credit, as Cardinall Bellarmine will haue it, who may do what he will,De Rō. Pont. lib. 4 cap. 13. Analium. Tom. 9. ann. 774. for he is ouer his worke: Or, O scelus, ô impostura, ô fraus, O wic­kednesse, O imposture, O cosenage, as Cardinall Baronius. Why? was he not one of their owne? Thus like filthy birds they be­ray their owne nests.

39 Zonoras a Monke alledged and approued by Cardi­nall Bellarmine against all Antiquitie, in the case of Honorius, De Rō. Pont. l. 4. c. 11. as if he were the onely Paragon, whose testimonie went be­yond all.De Concilijs l. 1. c. 20. Yet in another case of the dispute betweene Syluester and the Iewes, caused by Helena the mother of Constantine, he is reiected by the same Cardinall.

40 Nicephorus shall follow: and what of him? Semper mihi audacior est visus, Maldonatus praefat. in Lucam. He euer seemed to me somewhat too saw­cie or malapert saith Maldonatus. As he erred with the Grae­cians in his Diuinitie, so was it no maruell that there are not a few errors in matter of History, Bellarm. de scriptoribus Ecclesi. in Niceph. as is euident by the Annales of Cardinall Baronius. A few more there are in Campion, in Cae­nus and others, accounted inter nobilissimos Scriptores, the most noble writers of Historie. But partly, I may say of the most part of them as of these; partly if they thus deale with the best, what care they for the worst? partly these are enough for ex­amples in this kind; partly I haue not read so many pregnant exceptions against some others as against these, though I dare say they are very few that beare not their marke for some de­fect or other.

41 An example or two more.Bellarm. de script. Eccles. in Iul. Affri. Canus l. 11. c. 7. Iulius Africanus is forsaken in that worke which is taken for his. He calleth the storie of Susanna a fable, therein he erred, following the error of most lear­ned men. And therefore it was pittie that for one fault, he [Page 270] should be cast of by Gelasius, seeing his fault was common with so many that were learned. Yet he is in this refused, be­cause it maketh against the Grand-maisters opinion, yea though he erre with the learned and with the most of the learned.

De Rō. Pont. lib. 2. cap. 27. Canus lib. 11. cap. 7.42 Epiphanius a Greeke, a most ancient and approued Author, saith Cardinall Bellarmine, Nihil prorsus mouere nos debet: He should not moue vs at all, saith Canus. First, because in the disposition of matters and times, he neuer vseth to follow any graue Authors, and againe he is deceiued in the remembrance of those things. Anastasius Bibliothecarius is sometimes a great man; not onely his word, but his very silence in the cause of Pope Ioane, is more then a probable argument against the great number and shew of other writers that mention the storie. Yet Caranza doth set him on the pillorie for forgerie, for corrupting Damasus his Pontificall. De sexta Sy­nod. De Concil. l. 1. cap. 7. Turrian alledgeth a certaine Historian, one Theophanes, but Cardinall Bellarmine likes not his opinion. Infinite more are there, some of their owne, some of more ancience times, whom either they dis­credite and cast off in grosse, or except against in some par­ticulars, or prohibite not to be read; or refine, or rather defile, if not in their purgatory fire, yet in their partiall fingers. And as they deale with other Authors, they make them say what they list, or vse them as they please.

43 We deale not thus with our aduersaries. We take old Authors at their hands. We leaue them as we find them. We chastise them not. We commit them not to the house of cor­rection, nor burne them in their eares like rogues. We banish them not out of the Church. We giue them their due and de­serued respect, and wish with heartie desire, that they may be heard with indifferencie. For they testifie not so much the honour and vertues of the Popish Church (as Campion pre­tendeth) as the incroachments of Popes vpon not onely their brethren and followers, but their Lords and Maisters. The Si­monies and schismes, briberies, and braueries, the lawlesse luxurie and vnbridled tyrannie of the Sea of Rome. Not onely the violent and vniust excommunications, but the mur­ders [Page 271] and massacres committed on the bodies of Saints: if they haue but touched the triple Crowne with their least finger. Whence haue we the impious liues, the desperate deaths, the craftie designes, the cruell executions, the palpable igno­rance, the grosse idolatry, the declining of religion and pietie, the increase of superstition and apostasie of the Romane Syna­gogue, but onely in such as they haue claimed for their owne Stories? written by Popes, by Cardinals, by Bishops, by Ab­bots, by Monkes, by Friars, before Luther was heard of in the world; so that we may iustly say, Ex ore tuo te iudicabo, serue ne­quam: Christ will iudge thee out of thine owne mont, thou wicked seruant.

44 These foure euidences, Scriptures, Councels, Fathers, and Histories, being the onely either certaine, or probable mo­numents of truth and Antiquitie, either by our chiefest aduer­saries challenged, or by vs granted; the first accounted by vs sufficient of it selfe: It and all the rest so qualified or rather quelled, chastised, corrupted, debased, and cast off by them: with what countenance not brazened; or with what consci­ence not seared, can they either obiect nouelty vnto vs, or v­surpe Antiquitie to themselues? All or any of these we are well contented to admit, some vnder better termes and conditions, euery one vnder the same themselues do.

45 What then remaineth, but that we reioyce and thanke God, for that he hath not left vs without the certaine testimo­nie of the most true and least doubtfull Antiquitie, both of a­ges, and persons, that do iustifie the veritie of our faith and re­ligion, so accused of noueltie by our aduersaries? as if all we haue, or professe, began with Luther, or Husse, or Wickliffe at the farthest: theirs from the Apostles, as they pretend, at the least. But he that hath an eye to see, or an heart to vnderstand, may discerne euidently, and know perfectly, that we may say to the Popes teeth:

46 From all these foure precedent Chapters, I therefore conclude: that the Church which hath not euery one of these, though it misse but one, yet hath not all Antiquitie: and that Church which depraueth or refuseth all these, hath no Anti­quitie. Now let the Christian readers free their hearts from the captiuitie of Antichristian slauery, wherein they stand bound to beleeue what they are taught by that step-mother, that seeketh the subuersion of their soules estate: and iudge by that which hath bene said, whether Protestants or Papists admit or reiect Antiquitie. If we admit it, do vs right, and slan­der vs not. If they reiect it, do them no wrong, but beleeue them not. So shall we retaine safely, you recouer your owne securely, without partialitie, to vs, or them.

CHAP. X.
In place of Canonicall Scriptures, the Romanists obtrude Apo­cryphals, Traditions, which they call vnwritten verities, but indeed are vncertaine vanities, and vnfit to be vrged or vsed in questions of faith or manners.

WE haue sufficiently if not abundantly shewed, how Romane Catholickes not onely irreue­rently extenuate,1. Sam. 17.45. but also blasphemously re­uile and raile vpon the Captaines of the host of the liuing God: how they despise Gods scepter, and trample the word of his Testa­ment,Hebr. 10.29. sealed with his precious bloud, vnder their feete, ac­counting it as vaine a thing to saue a Christian soule, as a horse to saue a man; Psal. 33. which is fearefull to consider. Yet lest they may seeme damnable, past all shame, they pretend that they haue the word of God, though not all written in the Canonicall Scriptures, yet either written Apocryphals, and vnwritten ve­rities, which they hold to be as good, if not better then the [Page 273] written word of God in the Canon of the Bible. So that this is our difference.

2 We would haue all questions of faith and mannners debated, all doubts resolued, all heresies confuted, all truths confirmed, onely by the written and vndoubted word of God which is common to vs both. Our aduersaries will none of this, as before is shewed. The supposed defect wher­of they would seeme to supply with Apocryphall writings, against all Antiquitie: The Religious light whereof they would extinguish with an vnknowne tongue, against all re­uerend authoritie: The certaine truth whereof, they would sophisticate by obtruding a barbarous and false translation, against the authentique credite of the Hebrew and Greeke Originals: The certaintie whereof they would make voide, by doubtfull, obscure, yea opposite vnwritten Traditi­ons, which they call vnwritten verities, but are indeede meare vanities, if not grosse villanies, as shall ap­peare.

3 When Alexander the Great was dead,Diodor. Plutarch. and as some thought, poysoned, his Monarchie was presently distracted into foure pettie Kingdomes in comparison of the entire. These reguli warring one against the other, came to speedy and finall desolation, and became a prey vnto the Romanes, who erected a great part of their Monarchy by their ruine. Thus these our Romanists after they haue shifted, strangled, poysoned, and murthered the precious word of God, written by the diuine inspiration of the holy Ghost, and the vndecei­uing penne of the holy Prophets and Apostles, in the sacred Scriptures: one part vsurpe the Apocryphals as their refuge; others ignorance of true Scripture for their skonse, others false interpretations, for their succour; and others Traditions for their chiefe Citie of repose and Castle of defence. But all those shifts will not serue them, they will rather make passage and way to the victorie and conquest reserued for truth.

4 To handle all these, is not my purpose,Suprà cap. 6. because their abuse of Scriptures hath it passage and due consideration [Page 274] already and their Apocryphals with them. I will onely stand vpon Traditions, wherewith our aduersaries do not onely shoulder out, but trample vnder foote, the diuine and vn­doubted Scriptures. These are by Doctor Kellison thus defi­ned.Suruey. lib. 8. c. 3. 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 vnto the last age, If he had stayd at the first words; Tra­dition is nothing, 1. Cor. 8.4. as an Idoll is nothing, he had said well. This may serue all sorts of Traditions of the Romane Church. Of which notwithstanding Melchior Canus is bold to pro­nounce,Loc. com. l. 3. c. 3. that Plus habent virium quam Scripturae aduersus Haere­ticos: Traditions haue more force against heretickes, then the Scrip­tures. Wherein I beleeue him, if he meane the reformed Churches, by heretickes; for the Scriptures are certainly for vs, their Traditions we acknowledge to be against vs. And it is as true, as that the Bishop of Romes Decretals do better fasten the triple Crowne vpon the Popes head, then all the Scriptures of the old and new Testament. But they may more truly say and plainly, that more heresies haue bene and yet are supported and maintained by Traditions then by the written word, which is the fire that consumeth the chaffe of mens deuices, and the onely Malleus haereticorum, the onely hammer,Ierem. 23.29. that either bruiseth the hearts of men and softeneth them to repentance, or breaketh them in peeces, and beareth them to death through obstinacie in misbeleefe. If he meane heretickes indeed, it is vtterly false. For I dare boldly say, and all Antiquitie will abet the same, that all the heretickes of ancient time, with all their heresies, haue bene confuted by the Councels and Fathers of the Primitiue times onely by the Scriptures.

5 As for vs, by that which they call heresie, I may say of­ten and iustifie it truly,Act. 24.14. We serue the God of our Fathers, obser­uing all that is written in the Law and the Prophets, and haue hope towards God, that the resurrection of the dead, which they themselues also looke for, shall be both of iust and vniust. Let them remoue vs from this hold, by these meanes, and we will con­fesse [Page 275] our selues heretickes indeed, and intreate to be refor­med by them. They refuse this condition to trie with vs. They cannot conuince vs of any errror by the Scriptures, and therefore they flie vnto their vncertaine Traditions. Of which another of their locusts saith: Si Paulus ille Tarsensis. F. Nicol. Her­brō. de gene­ralibus notis verae Ecclesiae Etiamnum Papisticae. If that same Paul of Tarsus, that elect instrument of diuine Philo­sophie, should condemne any Traditions of the Catholique Church, yea of the Popish, (for of this onely do we Orthodoxes depend) or the Decrees, which for the common vtilitie, the edification of the faithfull and peace, are indulged as our aduersaries ficten: I would confidently proscribe him, abandon him, pronounce Anathema, with direfull execrations against this Saule, (and would sepe­rate him) both from Christ and from his Church.

6 I neuer yet heard, or read, so zealous a passage either spoken or written, by any Papist, for, and in defence of the knowne Scriptures, as this is for Traditions and Decrees. By which we may easily perceiue, what account is made of this Dalila among the Romish Philistims.Iudg. 16.19.21 By helpe whereof they would poll the haire, & then put out the eyes of Sampson, the Champion of God. That which Saint Paul applieth to the corrupters of the Gospell, that this heart-burnt Abaddonist, applyeth vnto the refusers of Traditions and Decrees. Yet another Romanist, not a locust of the wildernesse, on which Saint Iohn Baptist fed, but a depopulating locust, that ascen­ded out of the pit to consume Gods fruite, saith worse in my conceipt then all these, in setting to sale this ware.Socolouius. Partit. Eccles. pag. 758. Quin imò in hoc Traditio superat Scripturam, quòd tempore prior sit, quòd clarior, quòd latiùs pateat, nec corrumpi, nec interire, nec in varios sensus ita facilè torqueri possit. ‘This Tradition ouertoppeth the Scripture, because it is older for time, clearer, larger; can neither be corrupted, nor perish, or be drawne into di­uerse sences so easily as Scriptures may.’

7 Cardinall Bellarmine hath a long dispute of this matter of Traditions, and will haue some Diuine, such as Christ taught and are not written in the Gospels; some Apostoli­call, preached by the Apostles, but not written in their E­pistles, Acts or Prophecies; the third Ecclesiasticall, since [Page 276] decreed by Councels, or determined by Popes, and recei­ued of that Church which they call, and onely accompt, Ca­tholique:Bell. de verb. Dei. l. 4 c. 2. or to take Bellarmine in his owne words, Not these which are decreed, but vsurped, and taken vp, as certaine ancient customes, begun, either by the Prelates or people, which by little and litle, by the silent consent of men haue obtained the force of a Law. The diuine and Apostolicall haue the same authoritie with the written Scriptures of the new Testament. Which though they haue nothing but truth, yet containe they not all truth in the Romanists conceipt, and therefore (as is said) their defect must be supplied with these Traditions. The Ec­clesiasticall are of the same accompt with the written Ca­nons, and registred Decrees of the Councels and Popes: which are sometimes reckened to be equall with the foure Euangelists,Campion. rat. 4. and Canonicall Scriptures; euen Trent, with the best former, and the last with the first Decretals; and so by consequent all these Ecclesiasticall Traditions are as good as the Apostolicall or Diuine, & so as the written word of God.

8 Our difference with the Romanists stands not in this, whether the diuine and Apostolicall Traditions be equall with the Scriptures; we will confesse it. For we doubt not, but that the Apostles preached nothing but the substance thereof is written: and let our aduersaries directly and de­monstratiuely proue, that Christ or his Apostles taught any of those things which they obtrude vpon the Church, (though not written,) we will receiue them as the word of God. But this they shall be neuer able to do: and therefore we deferre the triall of all truth to the certaine and vndoubted written word, that is, the Canonicall Scriptures of God. In which case we may be bold to say, euen with the Conuenticle of Trent it selfe,Sessio. 4. that we receiue and reuerence with equall pious affection, all that Christ or his Apostles taught by word of mouth, whether they concerne faith or manners, euen as well as the Scriptures themselues. For certainly they spake nothing contrarie to that which is written. But there are many Tra­ditions fathered vpon the Apostles and Christ himself, which were neuer spoken of, or thoght of by thē: & which are quite [Page 277] kam, and cleane contrary to the Scriptures. We will not be gulled with these vnder any pretence: proue them Christs, we accept them with all humilitie; if you cannot proue them, we reiect them with all seueritie. Of the Iewish expo­sitions and Traditions, this hath Solo-Maior: In Cant. cap. 4. pag. 935. Cuiusmodi expo­sitiones seu Traditiones suo idiomate appellare solent, Hebraei, Caba­la, Graecè autem Deuteroses dicuntur, eas{que} expositiones seu Tradi­tiones maximè venerantur, & quasi numen quoddam adorant Iu­daei. Such expositions and Traditions the Hebrewes in their owne tongue call Cabala, but in Greeke Deuteroses; and these expositions and Traditions the Iewes exceedingly reuerence and adore as a certaine diuine Godhead. The Papists, with as good reason, and no better, make Gods word of their vaine and idle Traditions, and worship and adore them as the very Scriptures of God.

9 I hold it but a sory consequent to say,Iohn 20. Christ did many things which are not written, therefore there is not sufficient written for our faith and saluation; for so much is written that we might beleeue, and in beleeuing haue euerlasting life. Or that these were the things which Christ did, or the Apostles prea­ched, which are now offered vnto the Church for such. We denie peremptorily that any of these Traditions, which are pretended, and concerne beleefe or manners, are either Christs or his Apostles, if they be not in the Scriptures. For some of them are erronious, some blasphemous, some wic­ked, some idolatrous, some contradicted, some vtterly aban­doned, some old, now antiquated, some were lately obtru­ded; none of these so proued as may conuince the vnderstan­ding constantly to beleeue them. And therefore one of the Romane Captaines saith ingeniously, that,Lindan. Pano. l. 4. pag. 478. Qui omnes Tradi­tiones paris authoritatis putarit, insignis temeritatis, ne dicam ve­saniae, condemnandus est; quaedam enim sunt nullius fidei: He that thinkes all Traditions to be of like authority, is to be condemned, not only of notable rashnesse, that I say not of madnesse; for some of them are of no credit. Let his fellow Herburne censure him for his speech, who would curse Saint Paul if he said so much.Supra § 5. For certainly they haue all the like credit in the Romane syna­gogue [Page 278] for ought I know. But for their conuenience or near­nesse vnto the similitude of truth, there may be difference, some nearer, some farther off. The proofes in this case of such moment, must be demonstratiue, and luce clariores, as cleare as the Sunne. We cannot take one Father for one, and ano­ther for another tradition; especially if they erre neuer so li­tle from the written word. But they must be deduced à pri­mordijs Ecclesiae, from the very beginning of the Church, con­tinually testified by succession of writers, Fathers and histo­ries, before we may iustly affoord them the reputation of probabilitie: and on that condition, being not repugnant to the Scriptures, we will accept them.

10 We cannot suffer our selues to be made so very sots, as to hold with Petrus Soto quite against Lindan: Petrus á Soto. Infallibilis est regula & Catholica, quaecunque tenet, credit, & seruat Ecclesia Romana, & in Scripturis non habetur, illa ab Apostolis esse tradita. This is an infallible and Catholicke rule, that whatsoeuer is held, beleeued and obserued of the Romane Church, and is not in the Scriptures, that is deliuered by the Apostles. Vnder this veile may infinite absurdities lye couered, and any thing be thrust vpon the Church of God for diuine and Apostolicke tradi­tions. And indeed it hath brought as many false doctrines into the Church in truth, as Pandoras boxe dispersed plagues into the world in fiction. Yet if they will needs giue so much credit to the Church, that we must receiue and accept, whe­ther scriptum or non scriptum, Hosius. written or not written traditi­ons, and meete them with both armes, and follow them with great deuotion: yet let vs receiue them from that Church that is qualified as the Cardinall would haue it: Vna, sancta, Catholi­ca, Apostolica, the onely one Church of Christ, the holy, vniuer­sall, Apostolicke Church. But this is not the Church of Rome, which is neither one, but deuided; not holy, but wicked; not vniuersall, but priuate; not Apostolicke, but moderne, and of yesterday in comparison of the Apostles times. She is the mother of fornications. And therefore our Nouellants at this day, either assume that which is not granted, and they can ne­uer proue, or implicate a contradiction, which they can ne­uer [Page 279] reconcile, to make their priuate the vniuersall Church. And therefore call it, Ecclesia Catholica Romana, The Catholick Romane Church: that is, the vniuersall priuate Church, as is before remembred. The one, true, holy, Supra cap. 4. Catholicke and Aposto­licke Church, neuer knew nor heard of many of those traditi­ons which are now equalled, yea I say preferred, before the Scriptures of God. And therefore we cannot receiue them from that holy Mother, who receiueth nothing but from the hand of her spouse, and his vndoubted Vicar, which is the ho­ly Ghost: as Cardinall Hosius is contented to say;Tom. 2. c. 32. and that not onely supposed or surmised, but as reuealed in that booke which is sealed with the bloud of the Lambe, euen the will and testament of God the Father, and his blessed Sonne Iesus Christ.

11 With what face then could Pighius, when he had not onely grunted like a hog, but roared like a bull against the Scriptures, renouncing them for sole or sufficient iudges in matters of faith, say vnto the Pope? or how could his Apo­staticall Holinesse endure to heare this impudent and fearfull blasphemie?Pigh. in praefa. Huic tam foecundae malorum omnium radici securim imprimis admouere visum est: I haue thought good principally to lay the axe vnto this fertile roote of all euill, that is, triall by the Scriptures. To the plucking vp whereof by the rootes, I haue coun­ted it aboue all things necessary, to demonstrate by most cleare rea­sons, that the Authority of Ecclesiasticall tradition is no lesse, that I say not more ample and powerfull, then the Scriptures? What a plague do they account the Scriptures of God vnto them­selues? how do they feare them? how do they not onely e­quall, but preferre traditions before them? and that not only diuine or Apostolicall, as Cardinal Bellarmine distinguisheth, but euen Ecclesiasticall also? for that is Pighius his word. Whereby it is euident, that either he knew not the Cardi­nals distinction, and so slipt a gawdie, or else he voluntarily puts in the very worst of all kinds, and preferres them to the Scriptures. And lest you may take this but as one Doctors o­pinion, let him take a Bishop with him, who saith, that this truth is most certaine, whereby all the Lutherans heresies [Page 280] are plainly confuted.Simanca de Eccles. §. 26. Quòd Ecclesiae Traditiones, &c. That Tra­ditions of the Church, in matters of faith and manners, although they be not written, is no lesse authority then the holy Scriptures. And if this will not serue, he may take a Cardi­nall to them both, who attributes as much to his Tra­ditions as he doth: Adeo non minùs graue flagitium visum est Ec­clesiasticam consuetudinem contemnere, quàm diuinam legem prae­uaricari: It seemes no lesse wickednesse to contemne Ecclesiasticall custome, then to breake the law of God. It is not to be maruelled then, that Cardinall Hosius tels vs, that Proprium semper hoc fuit haereticorum axioma, nihil esse recipiendum praeter Scripturas: That this hath alwayes bene the proper axiome of hereticks, that nothing should be receiued but the Scriptures. For they haue found a better thing for their purpose, and therefore leaue these tanquam nullius in bonis occupanti, as no mans goods to the oc­cupier, euen to those that they call heretickes. Let me be one of these hereticks that are so religiously affected to the writ­ten word, and will be saued by it. And let this be the coun­terfeit Catholicks generall rule, that what they cannot proue by the certaine word of truth contained in the Scriptures, they will defend by vncertaine, obscure and base Tradi­tions, yea many things quite contrary to diuine Scriptures. The while, it is worthy obseruation, how this monstrous brood ingenders a Mule from an Asse and a Mare.Genes. De verbo Dei lib. 4. cap 8. Panopl. lib. 2. For Bellar­mine will proue that their Traditions be good, because here­tickes will none of them. And Bishop Lindan proues them as good, because heretickes alledge them. Like Sampsons foxes, though their heads be asunder, their tailes meete to­gether; their premises contrary, yet the same conclusion.

12 I cannot but hold it strange, that after all these mon­strous speeches of Traditions, one of their owne, that would seeme to hold vp the walls of the holy Citie, vpon two foun­dations, that Quis non horreat Catholicos, side illis verè questus est Philippus, suas Traditiones longè accuratius seruari postulant quàm Euangelion? sed minimum hoc stolidissimi Philippici cerebri phantasma est, quod nec in animam, nec in os, nec in calamum vllum Catholicum venit: ‘Who would not but abhorre the Catholiks [Page 281] if Philips complaint were true of them, that they require a great deale more obseruation of their Traditions, then of the Gospels; which neuer came into a Catholicke soule, nor mouth, nor pen.’ Reade but what is said in the sixt Chapter of contempt of Scriptures, and that immediatly before in this,Socolounis. and it will make any holy Christians heart abhorre Romane Catholickes indeed. Ex ore tuo te iudico, nay, thou iudgest thy selfe by thine owne mouth thou wicked seruant. Yet his after sentence is somewhat more modest then his fellowes; when he saith, a Christian may defend his faith two waies. First, Di­uinae legis authoritate, tum deinde Ecclesiae Catholicae Traditione. First by the authoritie of the diuine Law, thē by the Tradition of the Catholick Church. Here the Scriptures are first indeed, but argued of defect, to be supplied by Traditions of the Church, neither diuine, nor Apostolicall.

13 If the question in this case were but of Ceremonies and circumstances, we would not striue. For peace and vni­tie, much would be yeelded vnto out of discretion: as Saint Paul did, for a vow and shauing of his head,Act. 21.24. Act. 15.29. and a puri­fication; or as all the Apostles did for a time in things stran­gled and bloud. But our questions are of the matter and sub­stance of Religion: to grant what they would haue we ac­count preiudiciall to our saluation; the deniall whereof our aduersaries repute heresie; and call vs heretickes, a grieuous imputation, not to be borne.Hieron. ad Pammach. Noli in suspicione haereseos quen­quam esse patientem, ne apud eos qui ignorant conscientiam eius, dissimulatio conscientiae iudicetur, si taceat. Endure not any man in the suspicion of heresie, to be patient, lest among those who know not his conscience, if he be silent, his dissimulation be taken for conscience: In which case no honest man may be silent.

14 It is heresie against the Romane Church not to beleeue rightly the Oblation in the sacrifice of the altar, Petrus à Soto. Inuocation of Saints, Merit of works, the Primacie of Bishops of Rome, most of the Sacraments of their new religion, prayer for the dead, Au­ricular confession, necessitie of satisfaction, to let passe diuers mat­ters about the Sacraments: As vnction of Crisme, consecration of [Page 282] water in Baptisme, the whole Sacrament of Confirmation, the ele­ments, words and effects of the Sacrament of Order, Matrimonie and extreme Vnction. Suruey lib. 8. cap. 3. §. 4. Doctor Kellison confesseth also, that The Reall presence, the sacrifice of Masse, the fast of Lent, Images, holy water, the signe of the crosse, and such like, are Traditions. These with diuerse others are capitall and deadly, defended by fire and sword, and haue spilled the bloud of many a good Chri­stian. We hold some of them superstitious, some blasphemous, some both; all vnnecessary, vngodly, and derogatorious to the truth of God, receiued in his word, the kingdome and merits and mediation of the Sonne of God. There are many other of great moment with them, that appeare vnto vs most vaine: diuers that in the Primitiue Church were common, which now are antiquated, forsaken and forgotten. Sundry of new inuention which the ancient Fathers neuer heard of. Yet con­sider them how you will, and let them be what you will, this is Infallibilis regula, an infallible rule, and Catholicke, that is ge­nerall,Idem supra hoc cap. That whatsoeuer the Church of Rome beleeueth, holdeth and keepeth, and are not in the Scriptures, are deliuered by the A­postles. And again, The obseruation of which, the beginning, author, or origine, Salmeron in Epist. Pauli, lib. 1. part. 3. disput. 8. is not knowne or cannot be found, those are without doubt Apostolicall Traditions: but extra sacras litteras, they must be out of the Scriptures, or no bargaine, no traditions.

15 Which rules holding Infallible, what Labyrinth may the faith of Christians be led into, that no Ariadnes threed, will bring it out? I purpose not to stand on the distinctions of Traditions, how many sorts of them are mentioned by Au­thors, nor in the confutation of euery particular, or examina­tion of their age or authoritie, which all are found in most writers of controuersies on both parties, which is done e­nough to my purpose out of Bellarmine alreadie. My only drift is to lay open two notorious frauds in this question of Tradi­tions, which our aduersaries haue vsually proposed and pra­ctised, to delude and misleade simple Christian people, and as I verily beleeue, against their owne consciences.

16 First to colour the worst, they haue some which they call Traditions and are not, for as they be plainly in the Scrip­tures, [Page 283] or by such necessary collection and deduction drawne from thence, that they may iustly challenge their prerogatiue from the Scriptures, as many of the Fathers, and namely Epi­phanius taketh them, Traditiones Patrum ex Prophetis, & lege, Epiphan. & Apostolis, & Euangelistis. The traditions of the Fathers out of the Prophets, and the Law, the Apostles, and Euangelists: so are they no traditions. Such may be certaine words, ap­plied to matter in the Scriptures, as [...], or the Trinitie, or the baptizing of children, and the like. And such our aduer­saries pretend some of theirs to be, from which they since are driuen. Salmeron seemeth to take Tradition in the sence with many of the Fathers. Non omnia simul tradita sunt, In Epistolas B. Pauli. lib. 1. part. 3. disp. 8. &c. Al things were not deliuered at once, but Tradition increa­sed by little and little, the Prophets followed Moses, and the Epi­stles, the Gospell. ‘Whereof he seemeth to me to make a mad collection. Hinc colligi potest, Hence it may be gathered, that all things were not deliuered by the Apostles, but those things which for that time were necessary, and which were fit for the saluation of the beleeuers; and he giues for this, as profound reasons. For otherwise, we should need neither Christ to be with vs, to the end of the world, nor the holy Ghost to inspire vs, nor Pastors and Do­ctors to teach vs, yea we should be worse prouided for then the Sy­nagogue, Neque bene esset consultum simplicitèr Ecclesiae. Neither plainly should the Church haue bene well prouided for.’

17 Vnder this colourable pretence they haue so peeced their Traditions to the Scriptures,Plutarch. as they repaired Theseus ship, 'till it put the Philosophers to their dispute whether it were the old ship, or a new. For so haue the Romanists con­founded their traditions with the Scriptures, as that they know not which is old, which is new, which in time they would haue made like a Capuchins cloke that is neuer but one, though it haue not one rag of the first left. Howbeit of these Scripture Traditions, there is neither scruple nor question be­tweene vs and them. Neither in deed can these by them be called Traditions at all.

18 For they hold Traditions to be truths not contained in the Scriptures, which causeth their distinction of the word of [Page 284] God written, and not written. Whereby their egregious wic­kednesse doth most euidently appeare. For as long as igno­rance blinded the eyes of men, and the veile of darknesse was drawne ouer their hearts,The bee-hiue of the Ro­mane Church all, or the most part of their Tra­ditions, were they neuer so new, neuer so absurd, were once a­uouched from the Scriptures, as if they had bene most preg­nantly proued by them. But when the sophistications and ab­surd conceits of the Romane Church were discried and disco­uered, and the true sence of the Scriptures by diligent enqui­rie boulted out; then they had no other shift but impudently to hold the conclusions, without their ancient premises, and to dispute like skilfull Lawyers, from Titulo non scripto, lege nulla, paragrapho nusquam or nunquam: Lawes vnmade, words vnwritten, learning neuer heard of, neither any where to be found.

19 For example, take any of Soto or Doctor Kellisons Tra­ditions, or almost any other that are controuerted betweene the Court of Rome and the Church of God, and obserue which of them hath not had the pretence of Scripture vpon Scripture, text vpon text, and Apostle vpon Prophet to proue them. Yet now they are only Traditions not written. Where­by it is notoriously euinced, that when they alledged Scripture for these, and many other, either they did it out of grosse and palpable ignorance, speaking that which they vnder­stood not, and that must be their best excuse; or else out of a desperate hardnesse of heart and wilfull malice, falsly al­ledging, and damnably abusing the holy Scriptures of God, for matters not at all contained in them, and that vpon their knowledge.

20 The other is, that in stead of the onely written word of God, of which there is no doubt or scruple, they substitute and suborne, vncertaine, vnknowne, various, temporary and transitory Traditions in their roome. Of which they can fetch store when they please, and from whence they list, and make them outcountenance the gracious face of the blessed Sonne of God, shining in the holy Scriptures of the Prophets and A­postles.

[Page 285]21 Possunt esse nou [...] Traditiones: There may be new Tradi­tions, respecting both faith and manners, although they be neither made nor deliuered by the Apostles, saith Salmeron. In Rom. l. 1. part. 3. disp. 8. This Tradi­tion without all Apostolicall authoritie, Est in primis ad sa­lutem necessaria, saith he, is chiefly necessarie to saluation, and more by much, then the Scripture it selfe. Adeo magis quam ipsa Scriptura. And this he indeuo­reth to fortifie by many reasons. As if we could neither haue the Scriptures canonized, nor a true translation allowed, nor a certaine interpretation approued, nor find the iust num­ber of Sacraments, nor gouerne the Church, nor assoyle doubts, without Tradition. Which is all vtterly false, except he meane the Sacraments of the Roman Synagogue, which indeed can neuer be found in Prophet or Apostle. Much more to this effect hath the same Author in the same place, as ab­surd as this, whereof let it not seeme tedious to reade a lit­tle more.

22 Qui non credit Traditioni in Ecclesia receptae: ‘He that beleeueth not the Tradition receiued in the Church, but seeketh for Scripture, is like an euill debter, that will not pay his debt, ex­cept he see his obligation, whereas it is enough to produce sufficient witnesses. But if sometimes false and corrupt Traditions are brought forth, we must not marueill thereat, because heretickes haue corrupted some Scriptures, yet notwithstanding by Tradition we may know both false Scriptures and false Traditions. And yet more: Traditio est antiquior Scriptura, &c. Tradition is more ancient then Scripture, yea by so much more ancient, as the prea­ching of the Apostles in time preuented their writings. Yet againe, The Scripture could not be Iudge of the emergent doubts which a­rose.’ And in short concludeth, Petenti ergo Scripturam, oppo­nenda est Traditio quam commendat ipsa Scriptura: To him there­fore that requireth Scripture, oppose Tradition, which the Scripture it selfe commends. I may inferre a better conclusion vpon these words. Therfore the Romane Traditions are op­posite to the Scriptures, by the Iesuites confession, though this followeth not by demonstration neither.

23 To expresse what hath bene said more plainly, you may obserue of the first sort of Traditions grounded vpon [Page 286] the Scriptures, The mysterie of the Trinitie, which is the subsistence of three persons in one God. The consubstan­tialitie of the Sonne with the Father. The Baptizing of Infants, and such, as though the termes whereby the matter is expressed, be not in so many syllables or words in the Scrip­ture, yet the doctrines which vnder those words taught, are truly contained in them. So is it lawfull to deuise words to expresse more plainely to our vnderstanding the true mea­ning of Gods word. But we must not wrest Scriptures to shrowd falshood vnder our words.Hilari. Non sermoni res, sed rei est sermo subiectus. The matter may not be subiected to the words, but the words must be apted to the matter. So that neither are the doctrines contained in those words, hol­den by Tradition, but by Scriptures. Neither are the words whereby those doctrines are deliuered Apostolicall, but by the ancient Fathers in approued Councels and their lear­ned writings applyed vnto the Euangelicall and Apostoli­call Scriptures.

24 Socolouius me thinkes giues not an ill obseruation in this kinde.Partition. Ec­cles. pag. 757. Sic filium Dei [...] Patri credimus. ‘So we beleeue the Sonne of God to be consubstantiall with his Father, because the the Nicene Councell so defined it, albeit this name be not found in the holy Scripture. So that the holy Ghost is of the same substance with the Father and the Sonne, and proceedeth from them both, be­cause the Constantinopolitan and Romane Synods at the same time out of the Scriptures established it.Ex Scripturis ita sanxerunt.’ If our aduersaries would bind themselues to the imitation of these examples, we would heartily accept such Traditions, and ioyne with them.

25 Howbeit the Tradition which the Romanists most stand vpon, and vrge vs with, is the authoritie of the Scriptures themselues: which they hold cannot be knowne by the Scriptures, nor any other meanes, but onely by the Traditi­on of the Romane Paraclete, the Pope and his Church. This Doctor Kellison presumeth we must confesse; without which confession we can neuer know the Scriptures to be Scriptures, more, as one saith, then any other writings to be [Page 287] the word of God. He saith farther, that there is no possibili­tie to know them, but by the Romane Church:Suruey. l. 8. c. 3 yea no re­medy but we must fall into plaine Atheisme, and flatly deny that there are any Scriptures at all. For all which he giueth doubty reasons. We cannot beleeue the Scriptures without the Romane Church, this is presumed. We may not beleeue them for the authoritie of the Romane Church. For we be­leeue her not in other things, therefore we must not in this. Though this be but a poore inference (for if she hold nothing true, the diuell is in her indeed,) yet as I said already, so I say againe: We beleeue it not for the Romane Church, but for their Ancients the vndoubted and renowmed Churches of the Iewes and Grecians, in whose tongue they were writ­tem, and from whom the Romanes themselues receiued them.

26 Neither do I see any reason why we should be tur­ned to the troubled riuers, when the cleare fountaines are as open to vs as vnto them; when our accesse is as easie, the way as certaine, and all other meanes concurring to our iust satisfaction, as vnto theirs. We will not confesse our selues beholding to the Romane Church at all. The Iewes haue theirs in Hebrue, the Grecians theirs in Greeke vnto this day. Our learned men are as able, and shew themselues more wiling, to translate them into La [...]i [...]e, and all other tongues then they are; and therefore if their vulgar transla­tions, and what else they haue beside, were not onely hid in a wall, as the Law was when Hilchia sound it in the dayes of Iosiah cut with a penknife, and burnt in the fire,Ierem. 22. as Iehoiachim did Ieremies booke, or buried in the graue with the Roman superstitious Numa, Plutarch in Numa. we could fetch it where they scorne to seeke it, and bring it forthlesse tainted then that they onely offer vs. And therefore the Doctors reason in this case is not worth a raisin nor yet a currant.

27 He farther asketh, Will you alledge Tradition? and without a see answereth for vs, That so we should giue con­tradiction to our owne position [...]. But who made him our Atturney? we are old enough to answer the S [...]ribes and Pha­rises [Page 288] our selues. His answer on our behalfe is false; we deny not all Traditions that are so called. For we accept them, if they be Apostolicall, and haue the consent of all persons, in all ages, professing the same faith. Bring vs any Traditi­ons thus fortified, thus assured as the Scriptures are, we will meete them, receiue them, imbrace them and lay them next our hearts to obserue them. Wherefore though we can easi­ly confesse this to be an excellent proofe, yet we hope to find as good, if not better.

28 The Doctor demandeth farther: May they pretend the authoritie of their owne new Church? But first, saith he, they must proue their Church to be the true Church. That is not to do, if we had spoken to men that had not lost their cares. I could wish for their owne sakes, they could as well proue themselues to be the chaste spouse of Christ, as we haue done on our owne behalfe. For we know our selues to be the true Church of Christ by the Scriptures, as a chaste matron is knowne by her husband. And we know the Scrip­tures by the Church, as the husband is knowne by his wife. His blessings vpon her, his loue toward her, her faith and o­bedience towards him, are sufficient demonstrations to vs that we are his spouse; sufficient motiues to him, to continue our gracious and glorious husband. This can they neuer know, that vilifie his word, and oppose themselues vnto the law of Christ, as the Courtly Church of Rome doth.

29 Yet the Doctor proceedeth to fight with his owne shadow, and play with his owne imaginations. They will al­ledge Scriptures, saith he, but these will not helpe them for nei­ther doth the whole testifie of the whole, nor any part one of ano­ther; or if they do it, it should not. For euery part vnto a Philoso­pher or vnbeleeuer, is as much doubted of as the whole. So that the whole cannot testifie for a part, nor any part for the whole. We deale not with Philosophers or vnbeleeuers, or else they confesse themselues to be both. But Philosophers and vnbe­leeuers do no more beleeue the Church, then they do the Scriptures; and then what hath the Doctor said, that maketh not as much against the knowledge of their Church to be [Page 289] the true Church, as of the Scriptures to be the true Scrip­tures? But all that he hath said is palpably false. For the new Testament approueth the old, and the old doth demonstrate the new. The new often alledgeth the old, and the old fore­telleth that which is done in the new. Enough to conuince a very Infidell.

30 But more then this. The old Testament was in the hands of the enemies of the Gospell. The Gospell was enter­tained of the Iews enemies. These fortified both by strength of opposition, and preserued both for their owne defence and satisfaction. And many of these accorded each with o­ther, induced, without standing vpon the authoritie of any outward Church, by the due conference of the Scriptures. Heretickes haue refused both, when they haue made against them: and the true beleeuers strengthened their cause by them. Againe, heretickes alledged them when they could draw any similitude of truth from them; and the Christian Catholiks euidently conuinced all gainstanders out of them. And this we haue out of approued Ecclesiasticall history, and monuments of the most ancient Churches. This is a farre stronger and more euident reason, to proue the Scriptures to be Scriptures, then that they were (forsooth) preserued and approued by the Romane Church. What will they answer if we tell them, that the Scriptures were before the Romane Church was? and that neither all, nor some, nor any part of them was more committed to her charge, then to any other Church to which they were written, as to them one, to the Corinthians two, and so to others; but all for all, that all through patience and comfort of them might haue hope. Rom. 15.

31 The Doctor hath not yet done. Shall they be tried by each mans priuate spirit? saith he. This may not be. For it is not probable, that one should discerne more then thousands: and if Councels and Fathers may erre, much more priuate men, to whom so large promises are not made. I will not answer with Panormi­tane, that one man bringing not onely Scriptures, but better reason, Panormitan. is to be beleeued before the Pope and a generall Councel: but I may well say,1. King. 18. that one Elias is to be preferred before all Baals [Page 290] Priests;1. King. 22. one Michaiah before foure hundred false Prophets; and that one Elizeus may see,2. King. 6. Gen. 19. when a thousand Aramites shall be as blind as the Sodomites that could not find Lots house. The story is notorious of one Paphnutius in the Coun­cell of Nice.

32 But I rather answer, that the Scriptures are sufficient to demonstrate their owne authoritie; not by their phrase and style onely (which the Doctor derides of all other argu­ments, for that, as he saith, The profane man accounteth the style base and barbarous,) but by many reasons beside. Yet euen the very style, so solemne, so graue, so stately; the matter so full of iustice, holinesse and sanctification: the histories so true in the iudgement of all: the mysteries so deepe, the maiestie so great, as that vnto any indifferent iudgement, in all excellen­cies it is not onely in deed, but in shew also the most com­pleate and absolute book in the world. Yet beside all this (as the Doctor saith well) the Antiquitie of the Scriptures be­fore all other bookes: their preseruation so many thousand yeares, through so many dangers, so long captiuities, such potent and malicious enemies that sought to destroy them: the conformitie and vniformitie of the bookes one with an­other, which were indited and translated, in diuers times, at sundry places, by seuerall persons, without contradiction, or one dangerous position. All which if the Romane Church may auow, I see not why any Christian Catholicke may not do the same: and then all these are in equall ballance, and in­different to vs as to them.

33 But we will come yet nearer them, and tell them that the Scriptures manifest themselues, as we discerne hony by the taste, the Sunne by his light, muske by the smell, mu­sicke by the eare, Physicke by the working, our friend by his loue, our parents by their naturall affection. For they giue light to the eyes, Psal. 19. wisedome to the simple; they are sweeter then the hony, more precious then the gold of Ophir: as the very day starre when it appeareth in our hearts; more fragrant then the oint­ment, more soueraigne then any medicine made by the art of the Apothecary by the very sent of it we follow the Lord. [Page 291] Euthymius an ancient writer, alluding to the nineteenth Psalme: Scripturam nobis Deus legem tradidit, &c. Euthym. in Psal. 19. God hath giuē vs his Scripture for a law, by which we should be taught diuine prouidence and wisedome. And he hath called it after diuers names: HIS LAW, because it ordereth and guideth our conuersation of life. TESTIMONIE, because it testifieth against sinners. IVSTIFICA­TION, because it teacheth that which is righteous. A COMMAN­DEMENT, because it chargeth that which is to be done. FEARE, because it is inexorable. IVDGEMENT, because it pronounceth doome and sentence. For the Law of the Lord is irreprehensible, con­uerting soules. And what is in it that can be accused, seeing it is prouided for the conuersion of soules? &c. Haue we not all these marks in these Scriptures? or do all these agree to any other writing in the world, but vnto our Scriptures?

34 In them we haue the apparitions and visions of God, the messages and songs of Angels, the expectation of the Patriarks, the sure word of the Prophets, the ioyfoll newes of reconciliation wrought by Iesus Christ; the spirituall hymnes and Psalmes diuinely composed to comfort our hearts. In them we haue the voice of our Father calling vnto vs in loue and iustice, promising his mercies, threatning his iudgements, doing his wonders, confounding his foes, de­fending his friends; and in them we may find and feele the very fruition of heauen vpon earth. All the wise men of the world, all the Angels in heauen can neither amend them, nor make the like. By them Philosophers most learned haue bin conuerted, Atheists reformed, heretickes confuted, and the very diuels of hell confounded. These vndeniable euidences haue we of the Scriptures, from the Scriptures themselues, without any externall adiument. These with the former rea­sons are vnto vs the sauour of life vnto life, by which we be­leeue and embrace the Gospell. If they be the sauour of death vnto death to the Romanes, they may wilfully perish in their sinnes; we will heartily praise God for our sal­uation.

35 If Doctor Kellison and Cardinall Bellarmine shall yet say,Bellar. de ver­bo Dei, l. 4. c. 4 ‘Non aliunde nos habere Scripturam esse diuinam & qui sunt [Page 292] libri sacri, quàm ex Traditione non scripta: By no other meanes do we know the Scripture to be diuine, and which be the holy bookes, but onely from tradition not written.’ Let them heare the Ancients speak, and let gray haires stop their mouthes, who demonstrate the Scriptures to be both diuine and holy, by all these circumstances before noted, with ma­ny mo of like moment.Diuin. lectio. lib. 1. c. 16. An. Dom. 530 Intuemini sodales egregij, (saith Cassio­dore) Behold my noble companions, how admirable and sweet the order of words in the diuine Scriptures do runne, euer increasing appetite, Nimietas. sacietie without end, the glorious hunger of the blessed, where too much is not reproued, but rather oftē oportunitie is prai­sed, and that worthily: whereas the knowledge of wholesome things is thence learned, and eternall life is performed to those that beleeue and do thereafter. Plus. Where things past are described without fals­hood, present things are set out better then they appeare to be, things to come are told as if they were past. Truth ruleth euery where in them, euery where diuine vertue shineth in them, euery where are layd open things beneficiall to mankind. Shew me such a booke in the world beside this.

36 Whereunto I may adde the discreete, wise and lear­ned answer of another ancient and well approued Father; a­gainst whom Cardinal Bellarmine taketh no exception among Ecclesiasticall writers that liued about ann. 545, who propo­seth our aduersaries question euen in their owne words in effect, and maketh answer for vs as directly as we would de­sire.Iunil. African. l. 2. de partibus diuinae legis, quaest. 29. Vnde probamus libros nostrae religionis diuina esse inspiratione conscriptos? Whence do we proue the books of our religion to be writ­ten by diuine inspiration? He answereth himselfe, Ex multis, (not only by Tradition, as our aduersaries deeme) but by ma­ny reasons: Of which, the first is the truth of the Scriptures selfe; then the order of the matters, the consonancie of the commande­ments, the maner of speech, without bouts, and the puritie of the words. To these may be added the qualitie of those that wrote and preached it: that men did deliuer diuine things, vile men high mat­ters, rude men profound secrets, not without the fulnesse of Gods Spi­rit. The power of the preaching, which while it was preached (though but of a few, and those despised) preuailed. There accurreth more­ouer [Page 293] to these the rectifying of contraries, as of the Sybils or Philoso­phers, the ouerthrow of aduersaries, the benefit of consequents, the accomplishment of those things which by collections and figures, and exclusions of opposites and praedictions, are foretold; and lastly, the frequent miracles which were done vntill the Scripture it selfe was receiued of the Gentiles. Whereof this is sufficient to the next mira­cle, that it is knowne to be receiued of all men. These are such de­monstrations for the certainty of the Scriptures, that we need not seeke the Vatican Library, nor the Popes Consistorie for a Tradition, they are sufficiently or rather abundantly warran­ted of themselues. To conclude, take yet an older then they both, who though in fewer words, yet in equall substance de­liuereth the same: Maiestatem Scripturarum si non vetustatem, Tertul. in A­pol. cap. 20. diuinas probamus, si negatur Antiquitas: We proue the Maiestie of the Scriptures, if not their Antiquitie. We proue them diuine, if you doubt of their age. This haue the Ancients said for vs, and there­fore our aduersaries in all they say against vs or them: They haue sowed but wind, Osee 8.7. they cannot reape nothing but a whirle wind.

37 Concerning the second sort of Traditions, such as can­not, neither I thinke will now be offered to be proued by Scriptures, yet haue bene defended by many, I will not insist vpon particulars, take these very few for a taste: (for most of the rest are subiect to the same censure:) The Primacy of Peter, the very foundation of the Popes supremacy (for they must stand or fall together) is taken by thēselues to be a Tradition vnwritten, as before is said; yet hath the Court of Rome not onely superficially pretended, but vehemently vrged and pres­sed; that Saint Peter in the lift of the Apostles is first named: that he asketh Christ most questions, receiueth most answers: that he is not onely a Petrus of the Church, but that Petra, vp­pon which the Church is builded. That of all the Apostles he had the sword, and handled it; that his faith should not faile; that he conuerted should strengthen the brethren; that all Christs lambes and sheepe were committed to him, as vnto the vniuersall Pastor of all soules: that he moued the election of another in the place of Iudas; that he spake first in the [Page 294] Councell of the Apostles? All these Scriptures haue bene al­ledged for Peters primacy; yet now it is but a Tradition that is not written; for indeed those Scriptures proue it not, they know. These are contradictorie members, Scriptures and Traditions, as written and not written. So that in the language of Popish Ashdod, if it be Scripture, it is no Tradition, if a Tra­dition, then no Scripture. The water of Iordan with seuentie times seuen washings, can neuer cleanse this leprosie. The Balme of Gilead will neuer cure this desperate malady.

38 Let the other particular be the inuocation of Saints; this also is a Tradition, yet defended by Scriptures, though mi­serably racked and detorted against all sap and sence. Not to name the places, I referre the Reader if he be a Scholler, to their Authors: if he be none, to the credit of such whom they may trust in the search.Euchiridion de Sanctorū veneratione, cap. 15. Ecchius of the worshipping of Saints hath aboue twentie places of Scriptures, besides reasons which he seemeth to ground vpon Scriptures. Also without enumera­tion of Authors names, I say, all that write of the Inuocation, Veneration, Adoration, Mediation, Intercession, or any wor­ship of Saints, they all haue and yet do alledge Scriptures, thicke and threefold to proue their assertion; and that must needs be against their conscience, for they hold al this by Tra­dition. And that which conuinceth most their imposture, and might reforme their consciences if they were not seared, is, that they in manner all confesse, when they haue alledged Scripture, yet that this doctrine is not in the Scripture. How­beit with such cautelous and euasiue speeches in most of them, that they dare not speake it so plainly that it may admit no shift: but, that if need be they may change their tune and turne tippet at their pleasure.Chemnis. Ex­am. p. 184. As Petrus à Soto: In Scripturis non quidem docetur, sed insinuatur Sanctorum inuocatio: The inuocation of Saints verily is not taught in the Scriptures, but insi­nuated. And Chemnisius reporteth that the Iesuites write, Non apertè eam in Scripturis tradi, sed in mysterio: That it is not openly deliuered in the Scriptures, Enchirid. cap. 15. but in a mysterie. Ecchius saith, Ex­plicitè non est praecepta Sanctorum inuocatio: The inuocation of Saints is not plainly commanded; and addeth reasons why it is [Page 295] neither in the old nor new Testament. Bishop Canus saith, Sanctorum Martyrum auxilium precibus implorandum, &c. Loc. Com. l. 3. c. 3. That helpe is to be sought by prayer to the holy Martyrs, (and to them or to none, for they are the most certaine Saints, in the best Romane learning) or that their memories should be celebrated, &c. sacrae litterae nusquam fortè tradiderunt: The holy Scrip­tures peraduenture do no where deliuer. What a misusing is this of a matter of so high a nature, as concerneth the seruice of God, the gaine or losse of soules? It is not taught, forsooth, but insinuated, not openly, but in a mysterie, not plainly comman­ded, but belike couertly inuolued; and if all these shifts of men will not serue, they will trie the diuels stratagem where­with he deceiued Eue, and by her Adam, and in them all man­kind: Ne fortè moriemini, Lest peraduenture you dye; peraduenture (saith he) it is no where written.

39 Howbeit, to put it out of all peraduenture, Bishop Lin­dan speaketh plainly, and as the truth is.Panoplia, l. 3. c. 5. For in numbring vp many particulars not at all contained in the Scriptures (he hath those of Images, and inuocation of Saints. If Lindan be not plaine enough, I am sure that Bannes a Iesuite is.In 2. 2. Tho­mae. q. 1. art. 10 conclus. 2. Orationes esse ad Sanctos faciendas neque expressè, neque impressè & inuolutè sa­crae literae docént: ‘The holy Scriptures teach, neither openly, nor secretly, or couertly, that prayers are to be made vnto Saints. Yet you shall find another that will haue a salue (such as it is) to couer, though it cannot cure, this scarre:’ That such as this, and many other things of the same kind, Canus. the Catho­licke Church holdeth as strongly as if they were contained in the Scriptures. This is like a new peece set to an old garment, Mat. 9.16. it makes the rent worse. For he more then insinuateth, it is not in the Scriptures, & yet he holdeth it as strongly, (which is strangely) as if it were Scripture. The contrary I am sure is directly pro­ued by Scriptures, without all peraduenture, ambiguitie, or controuersie, as in euery Common place booke our Diuines haue proued. And then may the wife so checke the husband, and Traditions ouertop Scriptures, that we must hold that strongly for Traditions sake, which the Scriptures as strongly condemne for Gods glorie sake?

[Page 296]40 The Councell of Trent it selfe, which determineth all matters, without all modesty and shamefacednesse, though they decree Purgatory as taught by the Church, Sess. 25. by the holy Ghost out of the holy Scripture, (out of them indeed, for it ne­uer came there,) which notwithstanding is ordinarily called and accounted a Tradition by the Romanists, yet in their man­date of praying to Saints they are contented to leaue out the Scriptures, as the Scriptures leaue out it; and rest vpon The vse of the Catholicke and Apostolicke Church, receiued from the first times of Christian religion, the consent of holy Fathers, and De­crees of sacred Councels. This that they say is much more then they can euer proue; yet the Scriptures in this case they dare not enforce, whereby they shew one scruple of modesty, in a talent of impudency; a base allay.

De Sancto­rum beatitu­dine. l. 1. c. 19.41 This makes me the more to maruell at Cardinall Bel­larmine and others, who haue written since the Councell of Trent, and yet still seeke to defend that by the Scriptures, that is confessed to be a Tradition, not contained in thē. In which case I could well commend the ingenious plainesse of an an­cient Schooleman, C. Bellar. de scriptor. Ec­cles. 1130. Hugo de san­cto Victore de sacrament. part. 16. c. 11. Locor. com­mun. de cultu diuorum. cap. 20. aequalis Sancti Bernardi, Saint Bernards e­quall, who for himselfe saith modestly: Ego amplius iudicare non praesumo, &c. I presume to iudge no farther, hut onely this, that the Saints see onely so much, as it pleaseth him whom they behold; it is hard to iudge whether they heare the prayers of suppliants, or not. But this may not be abidden. For though he was Vir egre­gius, non tamen allegabilis, saith Cunerus: Though he was an ex­cellent man, yet not to be alledged, a mad answer to such an authoritie. Yet Hofmeister a later Diuine, hath made a more modest almost conclusion, with more certaine authoritie then his owne, which he taketh from S. Augustine, if it be in Saint Augustine: Tutiùs & iucundiùs loquor ad meum Iesum: I speake more safely and more sweetly to my Sauiour Iesus, then to any of the holy Saints of God. Sanctorum spirituum. My Christ owes me more then any of the Ce­lestiall spirits. But most modestly George Cassander: Ego in meis precibus, E Chemnisio. parte 3. exam. Trid. Concil. &c. I in my prayers vse not to inuocate the Saints, but I direct my prayers vnto God himselfe, & that in the name of Christ, for this I hold most safe. But I trow their Index expurgatorius [Page 297] hath whipt him for this, and hath let out this hereticall bloud or that is worse, cleane turned him out of their fellowship. Such is the strength of truth, that sometimes in the dayes of darknesse, it breaketh forth and giueth light vnto some more vnpartiall hearts, who without preiudicate affections, search diligently for it till they find it; and when they haue found it, dare make open profession of it. I cannot forbeare to ioyne Erasmus his conceite,Epistola ad Sadoletum. which I may adde vnto the former mo­dest passages, which though he seemeth to vtter merrily, yet he meant it verily, & so I take it: Constat nullum esse locum in diui­nis voluminibus, qui permittit inuocari Sanctos, nisi fortè huc tor­quere placet quod Diues in Euangelio opem imploret Abrahe: ‘It is euident, that there is no place in the Diuine volumes, which (he saith not, teacheth, commandeth, or counselleth) but that so much as permitteth Saints to be inuocated, except a man would wrest that in the Gospell, where Diues calleth vpon A­braham.’ A fit Moecenas for such learning, and Patron for such idolatrie. But Erasmus is but semi-Christianus, a moitie of a Christian with Bellarmine, and therefore this will be taken but for a Lucian floute. Yet if it be a bourd, it is a true bourd, as the Northerne prouerbe saith.

42 This passage might be amplified by the article of ima­ges, auricular confession, and many others: but these are suffi­cient to demonstrate our aduersaries fearefull abusing of the word, by alledging Scriptures euen against their owne consci­ences, for such things as themselues call and hold to be Tradi­tions, and confesse are not to be found in the Scriptures. What is this but to draw the Scriptures to their owne sence, not to subiect their owne iudgement to the Scriptures? Which dou­ble dealing may sufficiently detect our aduersaries care and conscience, or rather, neither care nor conscience, in seeking and finding the way of truth. But that which is worse, if worse may be, they are contented to rest themselues, and delude gra­cious Christians with Traditions that haue no ground of pro­bability in the Scriptures, or shew of authoritie, whereon a deuout soule might relie and repose his faith, with hope to hold fast without fainting or falling. If they departed, but [Page 298] from Mount Sion to mount Nebo neare vnto the land of of Promise, it were somewhat tollerable, though hope be neuer so good as fruition; or if they would trauell from mount Nebo to Sion, we would ioyne with them, for this were from the worst to the better. But to bring vs from the hills from whence commeth our saluation,Psal. these foundati­ons which can neuer be moued, to the marrishes and boggs, quicke sands, and blacke mud, or myerie clay of mens Traditions, where no firme footing can be found, no ground-worke can be laid, this is apparently from better to worse; that giueth no hope, but menaceth desperate, deadly, and vnrecouerable damnation. Better haue Traditions with some probable shew of Scriptures, then to bring them and enforce them without all sauour or sap of authoritie. Yet is it hard to iudge whether is the better.

43 For except they be either expresly in the Scriptures, or by necessarie deduction without wresting or writhing may be concluded from them, they are without all credit for con­firmation of faith, or perswasion in matter of religion. How­beit our aduersaries haue for this an expedit way. For we need not diue into the deep ocean of Antiquitie, nor delue into the bowels of the earth for this base mettall, nor ascend vnto the secrets of long since passed times, if we will be ruled by the Romane Court. For if they haue them, and the Pope allow them, they are thereby approued without all question, as if they were neuer so old, and could be directly brought from the Apostles mouthes or pennes. And when they are thus had and enioyed, yet they may be changed and altered, yea disanulled and abrogated at the Popes owne pleasure.Contra Bren­tium. l. 4. En despetto di Dios. In despite of all heretickes (saith Cardinall Hosius, he might say as the ruffians in Spaine sometimes, In despite of God) the power hereof appertaineth to them alone who sit in Peters Chaire: who for that they may euer haue at hand men fraught with wise­dome and learning (such as often their Nephewes & fauorites are) whose counsell they may vse, to whom it is giuen to see with many eyes, (as Argus, or Esops Mistris) whether these Traditions either be for, or against charitie, &c. & so accordingly can cause to [Page 299] be omitted or intermitted, or changed into others (like Camelions) more cōmodious and profitable, he means for the Roman Church. In what case are Christian soules vnder such vnconstancie?

44 See how fitly a wittie and ingenious Poet of our time hath likened the word of God to the Gnomon of a Sun Di­all, these Traditions to a clooke, & the Pope to a wethercock. As himselfe turneth with the wind, so he can set the clocke at his pleasure: And it greeues him that the Dials Gno­mon is so guided by the Sunne that it can not erre, nei­ther will obscure truth, do the weather-cocke what he can.

45 We are not ignorant of the frailtie of mans nature, how subiect it is to mutabilitie and change. And we as well know by long and great experience, (howsoeuer the Ca­nonists, Schoolemen, and other the Popes creatures flatter) that the Bishop of Rome is but a man, a fraile and sinfull man, often times a most wicked and damnable man; yet all Christianitie must hang vpon this one hinge, as heauen rested vpon Atlas shoulders. No Scriptures, but of his allowing; no interpretation but of his deuising; no Traditions but of his approuing; and therefore no faith; no religion but of his making. Yet all this is not enough to support the decaying walls of tottering Babylon, but we must haue also new stuffe added, euer prouided it be such as is vsed in the Romane Church, admitted by the Popes authority,Nicol. Her­bron in Mo­nade, cap. 1. Scripturam quam Asi­nus Balaam baiulare qui­uit. Annot. in Mat. 21. with the bles­sed Sacrament as it were Christ vpon an Asse. Concord. Bibliorum in verbo Asi­na. continued at his pleasure, imposed vpon his command, to be altered and changed for his aduantage.

46 The Scriptures of God, are counted but as a fit bur­then for Balaams Asse: As if the Scriptures were false prophe­sies, as the Asses loade was a false Prophet. Like as our Ro­mane Rhemists who sauour much of an Asse too, as if they were Assians borne, neare the riuer Assus. For they liken their transsubstantiated host to our blessed Sauiour, and the Priest that carieth him to an Asse. And this though it seeme absurd, yet they will make it good in the handling: or as Benedictus Parisiensis, that saith, Balaams Asse signifieth the Church, and the Pope Balaam that sitteth thereon, and so may keepe toge­ther the feast of Asinarus, where Saint Francis may be the [Page 300] Priest, that called his carkasse his Asse; like lettuce for such lips. Surely they are of the ancient stocke of the Bruti, or Cu­mani, as Iulius Caesar applied them. But Traditions need no Asse to carrie them, they haue life and actiuitie sufficient in themselues. Quid enim aliud sunt Traditiones, quàm viuum quoddam, Euangelium? For what are Traditions (saith a Cardi­nall) but a certaine liuing Gospell? As much to say, the Scrip­tures are so old, they are decrepite they can not go nor helpe themselues. But Traditions are nimble as tumblers, and can trauaile like lustie Iuuentus, or a landloper ouer the world. They are the liuing Gospell, the Scriptures are but dead letters. For these we striue as the two mothers before Salomon, 1. King. 3.16. both claime the liuing child. The harlots word is, Let it be neither thine nor mine, let it be deuided. The true mothers heart yearned. We thanke God our triall stands before one wiser then Salomon, we doubt not but to hold our liuing child which is the Scriptures; let them take their dead child who are the mother or damme therof, we wil not deuide the word of God into Scriptum & non Scriptum, written and not writ­ten. This is to kill the liuing word, the word of life. We are well contented to leaue them their owne vnto themselues, for in their owne conceipts they cannot be bettered. For some one of them may be as good as the whole Scripture, yea rather then faile, better.

47 The Strumpet Babylon taketh all the Scriptures insuf­ficient to saluation. Not the one halfe, nay I may truly say and safely, not one iota of her doctrine, now by the reformed Churches reproued, hath any ground from the Scriptures of God at all.Hosius ibid. But one Tradition is almost enough to saue a soule forsooth, and that is the signe of the Crosse, especially if it be skilfully made: Beginning from the top of the crowne or the forehead (at the least) to the nauell, and then from the left shoul­der to the right, and this is a Crosse in folio: as that ouer the lips when a man yaunes, is in decimo sexto: and prouided also it be done with three fingers to signifie the Trintie, and then to a rude countrie fellow who for the grosnes of his vnderstanding, is not able to attaine higher in other points, Vel hoc illi propè solum ad [Page 301] salutem sufficere quaeat: ‘Euen this almost alone may be suffici­ent for his saluation.’

48 But this is not all. For as the admission of this cere­monious Tradition is so supereminently great, so is the o­mission thereof as superlatiuely dangerous. And if we will beleeue this Cardinall at euery word,Ibid. the very omission thereof in contempt, is so passing and aboue measure wicked, that it is sinne against the holy Ghost. I haue read of a Grammarian that swore, that the Pope, ex plenitudine potestatis, by the fulnesse of his power could not make a new Latin word. What a strange vsurpation is this of a Cardinall, that can after all the Doctors, Schoolemen and Popes, make a new sinne against the holy Ghost, which was neuer heard of in this world, nor shall euer be censured in the world to come?

49 The summe of all is this; high and profound myste­ries of Diuinitie are called into question, which concerne the glorie of that dreadfull Maiestie whom we all pretend to worship in truth and veritie. We appeale to the Scrip­tures, as vnto the written will of the Sonne of God, to trie our claime to the mercies of God his Father, and the inheri­tance of life promised to vs, purchased by him. Herein we are refused, this euidence is despised, vilified, reiected. Our aduersaries call and crie for Traditions, left without writing, either by our Sauiour or by his Apostles, as they pretend, but can neuer proue: or by the customes of their Church, which perhaps they may shew, but we haue no reason to allow. Proue them to proceed from such diuine authoritie, we re­ceiue them, accept them, reuerence them, and embrace them with both our armes, and lay them to our hearts. Our aduer­saries will not admit any such condition.

50 Say what we can, if Rome get the maister doome, what the triple Crowne hath, that we must hold (sauing the gold and precious stones thereof): what it refuseth, that we must detest, with implicite faith and blind obedience, with­out asking question, or demanding reason; as if we had heads without braines, and carkasses without hearts, meere blocks without sense, and worse then the horse or mule that haue [Page 302] no vnderstanding. But (deare Christian Reader) as we consist of bodies and soules, and haue the light of reason and facul­tie of vnderstanding, whereby we are enabled to lay claime vnto the inheritance of light and life: so we are resolued not to be remoued from the truth of God reuealed in his word, with any blast of Romes false doctrine, who withhold the truth of God in vnrighteousnesse,Rom. 1.18. Iude 13. and dayly fome out their owne shame, to the great dishonour of Gods maiestie, and the vnspeakable scandall of his Saints.

51 Wherefore let the Romanists pretend what omni­potencie they please in their pompous Prelate, and infoist what Traditions they will into the title of the word of God, or tye the holy Ghost to the Popes elbow or chaire stoope, as his Parasites either vainly imagine, or else against their owne consciences affirme; yet we know and haue proued, that after the publication of the Scriptures and deceasse of the Apostles, nothing may bind our absolute obedience in the substance of our faith and religion, but onely they. And this we conclude, not out of our owne selfwils, but we build it vpon the ancient Fathers, and receiue from most appro­ued Antiquitie, which should bind them fastest that pretend it most, as our aduersaries haue done, though now they leaue off to enquire of old yeares, or to be guided by gray haires, and onely betake themselues to the moderne Tyrant, and the policie of his Court, as if the blessed Spirit of God were at his commandement.

52 ‘But if we aske our Fathers, Saint Chrysostome wil tell vs, that Qui propria loquuntur, falsò praetendunt Spiritū sanctum, As long as they speake their owne, they falsly pretend the holy Ghost.’ Both Papists and Anabaptists (whom in this case I cannot separate) are stifled, and their breath stopt, by the same Father, who defendeth Gods cause and ours against them:De sancto & adorando Spiritu. Si quid praeter Euangelium sub titulo Spiritus obtrudatur, ne credamus: quia sicut Christus est finis Legis, ita Spiritus Euan­gelij: If any thing be thrust vpon vs beside the Gospel, vnder the title of the holy Ghost, let vs neuer beleeue it: for as Christ was the end of the Law, so was the holy Spirit of the [Page 303] Gospell. As who should say, As nothing should be added to the Law and Prophets (which is the old Testament) after Christ came, who was the fulfilling of the Law and the Pro­phets: so nothing, as necessary to saluation, should be added to the Euangelists and Apostles, that is, to the bookes of the new Testament, when the holy Ghost had done writing by them. Which we shall easily perceiue, if we well obserue the bodie of both Testaments with their substantiall parts. For the old Testament hath the Law of Moses, the histories of the Church, moralities for conuersation, and prophesies, chiefly of Christ our Sauiours first coming in humilitie, and yet not without intermixture of each of these within o­ther: So the new Testament though in quantitie shorter, yet in qualitie both plainer and more eminent, hath the law of Christ in the foure Euangelists, the historie of the first Church in the Acts of the Apostles, instructiōs both for faith & manners in the Epistles, and finally the prophesies of after-times, vntill the second comming of the Lord Iesus in glo­rie; yet not without intertexture of euery in each, that the harmonie of the Scriptures may be seene, and the constancie of the Spirit of God made knowne vnto all fol­lowing generations. From these nothing may be taken; to these nothing may be added, without deepe sacriledge, and high blasphemie, or both in either. Therefore to conclude, all Traditions, especially if they neuer so litle oppose these Scriptures, or vary from them with the least contrarietie, howsoeuer they may be tendred, yet may they not be tou­ched; and may be reiected with the same facilitie they were receiued or admitted.

CHAP. XI.
Instead of ancient Councels, the Romanists presse vs with late partiall Conuenticles, which they call Generall and Oe­cumenicall Councels, but are vnworthy the Church of God.

WHat credit and reputation the first and most ancient Councels haue with our Aduersa­ries the Popes vassals, is before in the se­uenth Chapter euidently deliuered & made manifest. Now let vs behold, how, this not­withstanding, they will haue Councels to bleare the worlds eyes, and appeale vnto them that are past, and call for more, marry vnder such conditions as they will be sure to take no hurt by them.

2 Such haue bene the later Councels of a few passed a­ges, congregated vpon faction, ouerruled by preiudicate affection, and concluded to the preiudice of the truth, onely for the support of the kingdome of Antichrist, and the ho­nour of his tempestuous sea. By any of which if he be bene­fited, then he blesseth them; if he be crossed, he curseth them. This hath borne and bred, maintaineth and defendeth yet that partiall distinction,Bellar. of some Councels approued, some reproued, some in part accepted, some in part reiected; one not absolutely to be receiued, nor peremptorily to be refused. Which is as much to say, as they will admit and condemne, as many and in as much as they list: which no honest man would aske, no wise man will yeeld vnto.

3 This mysterie of iniquitie, simple Christians know not, and therefore are deceiued. For if an honest, simple, well meaning man should heare all the great learned Catholickes with one voice professe and protest,Ioh. de Turre­crem. sum. de Eccles. l. 3. c. 58 Hosius contra Berrium, lib, 2, that Full generall Coun­cels in matters of faith cannot erre; or that, to call into que­stion, or so much as to say, That the spirit of Councels may be tried, is a sin against the holy Ghost; or he doth wrong to the iudge­ment [Page 305] of a Councell, Canil. Catech. de praeceptis Ecclesiae. Io. Bunderius tit. 17. art. 1. that shall reason or dispute against it after it hath once determined: That all Nationall or Prouinciall Councels must stoope to the authoritie of an Vniuersall, without all stop or ambiguitie; he could not but admire their great authoritie. And in very truth if this were spoken of those oldest and best Councels, we would conniue much for the innocencie of the times, the grauitie of the Bishops, and the Antiquity of both. But this is claimed for euery late Conuenticle, though neuer so partiall. As if the last Chapter of Trent, were as good as the first Councell of Nice; and Pius the fourth or fifth as good as Peter and Iames in the Councell of the Apostles. Howbeit God knowes the case is exceedingly altered. For vpon exa­mination we haue found that the first and best Councels haue not that credit with the Romanists which they pretend, neither are the later such as they may iustly commend, or we safely receiue without danger of miscariage, in chiefe articles of our faith.

4 The first, as hath bene proued, were called by Empe­rours, maintained at their charge, protected by their armes, concluded by their approbations, the time and place assigned at their pleasure, whatsoeuer the Locusts or rather dogs of Rome, snarle or barke to the contrary. These later must be summoned onely by the Pope, appointed when he list, colle­cted where he please, onely he will be at no charge, as the Emperours were: marrie the Emperours as his vassals must giue the commers protection. He alone must be President, not so much moderating with learning and discretion, as ouer-ruling with power and authoritie, commanding with pride and insolencie, and concluding them with shame and infamie, as wofull experience hath made euident to all the Christian world. Whereas Saint Augustine in his time could say, that sometimes old Councels were amended by the new, former by later; we may iustly say, and proue it true, that since this partialitie bare sway in the Church, the old haue bene cor­rupted, not corrected by the new; and the former by the later, to the subuersion of faith, and ouerthrow of good manners.

[Page 306] Concil. Late­ran. Trent.5 If we should exemplifie this by particulars, but in the late Councell of Lateran vnder Leo the tenth, and the last of Trent, they would yeeld abundant matter to iustifie this asser­tion. In the former, besides all the absurdities therein contai­ned, this blasphemie was there heard and vncontrolled, that the Pope had Potestatem super omnes potestates, tam in coelo quàm in terra: Power ouer all powers both in heauen and in earth. In the later, so many grosse errors determined, as if of set purpose they would not onely reforme nothing that all the world saw to be amisse, but so maintained all the corruptions that fretted the conscience of many a Christian, like a very Gangrene, that in many Countries and Vniuersities, yea some of them otherwise Catholicke, they are yet exploded and condemned.Contra Bren­tium. l. 2. Cardinall Hosius to shew how in some cases the former Councels were amended by the later, doth beautifie it with this instance. There is (saith he) a Canon Apostolicall, that a Presbyter which is a fornicator, should be deposed. This in the Councell of Gangren, as it is alledged by Gratian, is amended, and the paine mitigated. Surely a very great commendation; to take away a seuere punishment, for so grosse a sinne, that had a greater censure in the law of nature. But out of question this mitigation was vpon good occasion and discretion appro­ued. For if in these later ages all Priestly fornicators had bene deposed, there would scarcely haue bene Curats to haue ser­ued at their altars, except si non castè, tamen cantè, if not chastly yet charily had saued them harmlesse.

6 If these be their reformations, what then are their de­formations? Obserue without preiudice the passages of most later Councels (not to speake of the African nor the Chalce­don) that haue bene fiue or sixe hundred yeares after Christ, and marke whether the primacy, or supremacy of the Bishop of Rome, or the honour of that turbulent Sea, the Popes bene­fit, vnder pretence of voyages against the Saracens or Turkes, the recouery of the holy land, and sepulcher of our Sauiour, with such like impostures,Furfur quaere­bam, sed pro potu venie­bam. haue not bene chiefly ventilated in them; vnder what pretence soeuer they were called, they pre­tended an errand for one thing, but they intended another. [Page 307] Against all which, we haue iust cause to except.

7 For the maine point of all controuersies betweene the Romanists and vs, is, whether the Pope be Antichrist? If it can be proued he is, then necessarily all his doctrines are but pretended without care of conscience, though they were true; if they be starke false, as the most are, then such as the man, such is his strength, they are the liker to himselfe. But these are they that are opposed by vs, these we desire may be refor­med, rectified, and one truth established in the Church. What likelier meanes then to call a Councell of all the learned in Christendome, to be selected out of all kingdomes, to a con­uenient number, that euery one may haue freedome of speech and voice, no rule to guide them, but the word of God writ­ten, which is Commune principium, the onely vncontrouerted authoritie by all parties, and according to this rule to deter­mine, that peace may be procured to the Israel of God? Gal. 6.16.

8 The name of a Councell will be hearkened vnto perhaps (though the late Popes haue bene drawne vnto it like a Beare vnto a stake) and by much importunitie one may be granted. But who must summon it? onely vsurping Antichrist, our capi­tall enemy, and of all truth and righteousnesse. Who must be President? The Pope onely, either in his person, or by his Le­gates. Who must haue voyces decisiue? Onely Bishops, or priuiledged Abbots, or Generals of the Locustian orders. What all? or the maior par? The maior part without doubt. Are all these learned? That mattereth not, they may be as very asses as the Pope, or may send their Proctors as very dolts as themselues. Haue they all free voyces? No, they must be sworne to the Pope, before they may breath in the Councell. Are they for number indifferent for all nations? By no meanes; there are more Bishops in Italy, then in all Christendome be­side. May these dispute de omni ente, of all matters? No, they are herein tethered to the Popes pleasure. May they resolutely conclude; if the maior part, or all of them, agree? That were presumption and beyond their commission. May any man that wil, come to dispute? Not without safe cōduct.Iohn Huss. Hierome of Prage. Will that pro­tect him, if he displease them? Nothing lesse; faith is not to be [Page 308] kept with Heretickes. Who are these Heretickes? All whom they will call so. What if any thing remaine doubtfull? The Pope must interpret it. What if it be plaine? The Pope may dis­pense with it.

9 Their great Maister must send them the holy Ghost from his Consistory, or at least from his closet, or else all con­clusions are but confusions. If he be obstinate, or an hereticke, or what you will, saue that he should be, can the Councell correct him? That were ouer sawcie, for the members to que­stion the head. May they proceed against him de facto? He will deliuer himselfe by his owne law. But for the good and peace of the Church may he submit himselfe to the Councell?Bellarmine. No, he cannot do that neither, though he would. To conclude, whatsoeuer the Councel would do without him, it is nothing; whatsoeuer he determineth without the Councell, it is good. This hath bene the state of many Councels past, and is like to be of all to come, as long as the triple Crowne standeth so fast on Antichrists head. Therefore we iustly disclaime such Councels; and the Romanists do but delude and mocke Christians, when they offer them. More of this afterward in the Popes sole and absolute power.Infra Chap. 14 Meane while, let the Chri­stian indifferent reader meditate what these Romane teachers performe, whē they promise to proue their doctrine by Coun­cels, when such partiall factions, I may truly say, priuate and appropriate Chapters and Conuenticles shall beare the name of Councels?

10 They are certainly but the Cumane Asse, a Lions skin couereth thē, their stentorious braying scareth fearefull crea­tures, but their eares will make their sottishnesse knowne, and their dull pace will bewray them to any man of courage or conscience. If any man will thinke, that they attribute not so much vnto these later Conuenticles, as vnto the former Coun­cels, let them know that Cardinall Bellarmine alledgeth the Chapter of Trent as sauourly, yea for some things, for which he hath no other authoritie, as if it were the first Councell of Nice.

11 In that controuersie about the Apocryphall Scripture, [Page 309] accedit postremò decretum Concilij Tridentini: Bellar. de ver­bo Dei, lib. 1. c. 7. item. c. 9. For an vpshoote the Decre of the Councell of Trent cometh in,—The authoritie of which Councell is with Sixtus and all Catholickes Maxima & antiquissima. Bibl. Sanctae. l. 1. Baruch. greatest and most ancient, (he should say, Maximè antiquanda, Aboue all to be abolished.) So doth Sixtus Senensis alledge it for the authoritie of Baruch. So Andradius & all Papists. And aboue all, Campion; who when he hath by Gregories authoritie com­pared the former first Councels to the foure Euangelists, promiseth (if his breath had not bene stopt) and vndertaketh to demonstrate that Conuenticle of Trent to be of the same authoritie and credit with those first, Ratione. 4. and therefore commends it aboue the Moone: What varietie of nations, what choice of Bishops, out of the whole world? what brightnesse of kingdomes and Commonweals? What marrow of Diuines? What holinesse? Great crie & little wooll. What teares? What fasting? What Academicall flowers? What tongues? What subtiltie? (that is onely true) What labour? What infinite reading? What riches of vertue and studies? did fill that maiesticall assembly? To whom I may answer, Perhaps, and most likely, neuer a one; or that which a Popish Gentleman said to his Catholicke wife, of whom he made more then she deserued, How would I make of a good wife, that make so much of thee? How would Campion commend the first Councels, that thus superlatiuely and hyperbolically emblasoneth the last and worst, and percase the least, if not for number, I am sure for reputation? Euery singular of our countreimans sweet flowers, which he pretendeth to haue bene in that Trident garland, I could oppose with more then twise as many most filthy stincking weeds, more odious then Assa foetida, that would both blemish, and out-smell the Popes Porphyrie and most priuie chaire. If the number of the bawds and queanes, and such other necessarie imple­ments of that personated Conuenticle, were compared with the number of the Prelates, they would passe them by many hundreds. There were indeed some secrets of that Councel, but these are none.

12 As the number of Prelates of all nations are noted in the end of that Councell, they were but 270 of all, the most [Page 310] by their Proctors, more of Italy by 104, then of all other kingdomes: and for England, but one, and that was the Bishop of Saint Asse. Similis simili gaudet, Like will to like. And was not this a prettie Congregation, to compose all matters, yea euen of faith, and that for all Christendome? Especially if we consider, how all Cardinals, Archbishops, and Bishops are first sworne before they be admitted to be Prelates, that they will do nothing preiudiciall to the sea Apostolicke, as they call that pestilentiall chaire and seate of Antichrist. And to prouide for hereafter, lest any succeeding Councell should be hopefull for any good: All (according to the order of this Conuenticle and the Popes Bull or bable) which shall be preferred to Cathedrall or superior Churches, Bulla Pij. 4. super forma iuramenti professionis fidei. or to other dignities, Canonries, or other whatsoeuer Ecclesiasticall Bene­fices, and in effect all other Ecclesiasticall persons, regulars, or at least their gouernors, yea of Knights too, shall be bound, to promise, and sweare, that they will maintaine the Orthodoxall faith (they meane the Romane faith) and that they will remaine in the obedience of the Church of Rome.

13 The forme of which oath is worth the setting downe, as well to know how Antichrist seeketh to make all sure, by all seuere policie, as to let all good Christians see how little good was done in the late Councels, or what lesse hope is like to follow hereafter, if any thing be offered to be tried by a Councell. Which was indeed the cause why some Christian Princes, and learned men, refused to come to that Councell; & some afterward obseruing the exceeding parti­all proceeding thereof, would neuer to this day yeeld their consent thereunto. But heare the oath: ‘I. N. Do faithfully be­leeue and confesse all and singular things contained in that forme of faith which the holy Romane Church vseth, that is to say, I beleeue in one God, the Father almightie, maker of heauen and of earth, and of all things visible and inuisible; and in one Lord Iesus Christ the onely begotten Sonne of God, andNatus. borne of his Father before all worlds: God of God, light of light, very God of very God, begotten not made, Consubstantiall with the Father, by whom all things were [Page 311] made; who for vs men and our saluation came downe from heauen, and was incarnate by the holy Ghost of the virgine Marie, and was made man, and was crucified for vs vnder Pontius Pilate, suffered and was buried, and rose againe the third day according to the Scriptures, and ascended into heauen, sitteth at the right hand of his Father, and shall come againe with glorie to iudge both quicke and dead; of whose kingdome shall be no end: and in the holy Ghost the Lord and giuer of light, who proceedeth from the Father and the Sonne, who with the Father and the Sonne is worshipped and glorified, who spake by the Prophets; and one holy Catholique and Apostolicke Church. I confesse one Baptisme for remission of sins; I looke for the resurrection of the dead, and the life of the world to come. Amen.’

14 Before I passe further in the particulars of this Oath, note that this Romane Creed (though it be Orthodoxall and good (if natus may stand for genitus, borne for begotten, or [...] for [...]; which are the words in the Apo­stles Creed,) yet is it in many words diuerse from that of the Apostles, not the same in some particulars with the Nicene Creed, which it resembleth nearest. This,Hard Apol. Part. 2. Master Harding a­gainst our English Apologie maketh a great matter. In our fathers dayes before any change of Religion was thought vpon, Christian people liued together in perfect vnitie. None was asha­med of the common Apostles Creed; and much more to this ef­fect, as if it were an argument of great leuitie, to professe our faith in diuerse words. And yet you see the Romane Church, and a Pope, may do it without blame. Another (because some of our Church haue interpreted descendit ad inferos, He descended into hell, to be the same, with, he was bu­ried, with ancient Ruffinus: Ruffin. in Symbol. apud Cyprianum. others for Christs agonies on the Crosse,) saith, that we leaue out an Article, or halfe an Article of the Creed; but in this Creed it is left out indeed. If it be the Nicene, then in that they agree and haue Antiquitie; if it be the old Westerne Creed, of which Ruffinus speaketh, out of which it was left in his dayes, it argueth they haue constan­cie: howsoeuer, they, nor any of theirs should so bitterly taxe vs, when we generally haue the words, and but some [Page 312] haue their priuate interpretation of them, and not accuse themselues for doing that ouertly, which they pretend we do couertly: which also, if they looke neuer so narrowly in­to all our Liturges, they shall neuer see. But they would faine haue vs leaue out a peece of a questionable Article, to co­uer their most wicked idolatrie and sacriledge in leauing out a certaine vndoubted Commandement of almightie God. Now to procede in the Oath:

Traditions before Scrip­tures.15 I most constantly admit and embrace, all Apostolicall and Ecclesiasticall Traditions and such like obseruations and Con­stitutions of the Church. ‘Item, the holy Scriptures I do admit ac­cording to that sence, which our holy mother the Church, (where­unto belongeth the iudgement of the true sence and interpretation of holy Scriptures) hath holden and doth hold; neither will I euer take or interpret them but according to the vniforme consent of the Fathers. I also professe, that there be truly and properly seuen Sa­craments of the new Law, instituted by Iesus Christ our Lord, and vnto the saluation of mankind, although they be not all necessarie for euery singular man; that is to say, Baptisme, Confirmation, the Eucharist, Penance, Extreme vnction, Orders, and Matrimony; and that they conferre grace. Moreouer, I do receiue and admit all the receiued and approued rites of the Catholique Church, about the solemne administration of the foresaid Sacraments. All and euery thing concerning originall sinne, and of Iustification, which were defined and published in the holy Councell of Trent, I embrace and receiue. I withall professe, that in the Masse there is offered vnto God a true proper and propitiatorie Sacrifice, for the quicke and dead: and that in the most holy Sacrament of the Eucharist, there is truly, really, and substantially the body and blood, together with the soule and Diuinitie of our Lord Iesus Christ: and that there is made a conuersion of the whole substance of the bread into the body, and the whole substance of wine, into the blood, which conuersion the Catholique Church calleth Transsubstantiation.’

‘I confesse also, that vnder our kind onely, all, and whole Christ, and the true Sacrament is receiued. I constantly hold that there is a Purgatorie, and that the soules there detained, by the prayers of the faithfull are redeemed. Likewise, the Saints which reigne together [Page 313] with Christ, are to be worshipped and inuocated; and that they offer prayers to God for vs; and that their Reliques are to be worshipped. I do most firmly auouch, that the Images of Christ, and of the euer Ʋirgin mother of God, as also of other Saints, are to be had and continued, and that due honour and worship is to be done to them. That the power of Indulgences was left by Christ to his Church:Indulgentiae non innotue­runt priusquā ad Purgatoriū ignem trep [...] ­datum est. Fisull. and I affirme their vse to be very wholesome for Christian people. I acknowledge the holy Catholicke Romane Church to be the mo­ther and mistresse of all Churches. And I promise and sweare true obedience to the Bishop of Rome, the successor of blessed Peter Prince of the Apostles, and the Ʋicar of Iesus Christ. Item, all other things which haue bene deliuered, defined and declared in the holy Canons and generall Councels,Principall. and principally in this holy Coun­cell of Trent, without doubting, I receiue and professe: and together all things contrary, and whatsoeuer heresies condemned by the Church reiected or anathematized, I do also damne, reiect and a­nathematize. This true Catholicke faith, without which no man can be saued, which for the present I voluntarily professe, and truly hold, the same sound and inuiolable vnto my last breath of life, (God assisting me) to hold and confesse, and to those which shall be vnder me, and that shall be committed vnto my charge, to be holden, taught and preached, as much as in me lyeth, I will be carefull. This I the said N. do promise, vow and sweare, as God shall helpe me, and these holy Gospels.’

16 This is the Oath that all must take, who are euer like to haue voice in a generall Councell. What hope then can there possibly be, that euer any reformation may be effected by a Councel? The most and chiefest things betweene Anti­christ and vs, are already in this Conuenticle concluded. Who euer disputed against them? who euer contradicted them on our part, till all was concluded at their owne pleasure, and to their owne liking? Our cause had not an aduocate, not a Proctor, not any so much as a remembrancer. The witnesses, the Iudges delegate, the Iudges ordinary, the supreme Iudge in these matters, were made, prouided, determined, resolued against vs. The sentence was giuen before the Councell as­sembled: onely a shew of a Councell was made, like an igais [Page 314] fatuus, or a maske with drum and trumpet, as if great mat­ters had bene in hand; but nothing altered, or at least no­thing amended, nothing reformed: which was all the ex­pectation of the wise, and determination of the wicked be­fore hand.

17 Such are the Councels which our Aduersaries would haue. They confesse we receiue the first and best, they ob­trude the later and worst. We subscribe vnto the former; they falsifie, corrupt, and contemne them. We iustly refuse the la­ter; they against all right and reason vrge, magnifie and presse them. To conclude, suppose we would yet submit our selues to the determination of a Councel, and that al things should be ended as our selues would haue it, saue onely the Soue­raigntie of the Bishop of Rome kept harmlesse, and that we should depart with contentment, and hope to enioy the truth with peace: the next newes we should heare might be, Quasi Romanae Ecclesiae legem Concilia vlla praefixerint, Extra, de ele­ctione & ele­cti potestate. cap. Significa­sti in fine. &c. As if any Councels can prefixe limits to the Romane Church; whereas all Councels by the authoritie of the Romane Church haue bene made, and receiued their strength: and that in their Canons the Bishop of Romes authoritie is euidently excepted, as before is remem­bred.

Silu. Prierias, Panormitan. Ioh. Andraeas.18 The Canonists vpon this text speake infinitely of Popes supereminent and vnbounded authoritie, euen in Councels, and beside them, and aboue them. Therefore the Romanists do but mocke vs, and seeke to gull vs, when they offer vs these new Conuenticles for old Councels, whereby they know that they can onely choake truth, and make the credulous world beleeue that the Moone is made of a green cheese, or that all the flocke of Christ is contained within the bounds of the Romane Church, as the Sunne is contained in the compasse of a cart wheele. Finally, yet once suppose that we would yeeld as much to all the Councels past, as hath bene or can be practised or required; shall all their Ca­nons stand vnuiolable? and may we rest vpon either the old Councels, and new Conuenticles, and that with the Popes consent, without change or alteration? No, that may not be. [Page 315] For if we say, that the Papists,Defens. Rob. Bellar. l. 3. c. 10 by the Church vnderstand Coun­cels; Gretzer confesseth, Ita est: sed praesentia, non praeterita. Quia vt Pontifex qui viuere desiit, non est controuersiarum Iu­dex, sed fuit: Ita Concilium quod olim celebratum est, non est prae­sens controuersiarum Iudex, sed fuit. Per Concilium igitur intelli­gimus illud, quod praesens cum praesente, hoc est, cum iam Cathe­dram Petri tenente Pontifice controuersiam dirimit, & sententiam iudiciariam pronunciat: ita vt vox eius & sententia, ab omnibus praesertim litigantibus, perspicuè & euidenter audiri ac intelligi queat. They vnderstand by the Church the Councels. ‘Marry the present, not the past. For as the Pope after his death, is not the Iudge of controuersies, but was: so a Councell that was celebrated in times past, is not a present Iudge of controuersies, but was. There­fore we vnderstand by a Councell, that which is present with the present, that is, with the Pope, Peters Tenant in possession, who can end the controuersie, and pronounce the finall doome. So that his voice and sentence may be perspicuously and plainly heard and vn­derstood, especially of those who are at strife. If this be the case of Christians in the Romane Church, why do they either taxe vs for lesse regard vnto the ancient Councels?’ or so much brag to their disciples, that they haue all Antiquitie? when perhaps in respect of generall Councels, some parts of their Religion were neuer till the Councel of Trent, part may be broached when they will, by this or the next Pope, with or without any Councell at all. And so all Antiquitie is at one word, as at one blow, vtterly ouerblowne and de­stroyed by this most desperate Papists one sentence.

CHAP. XII.
For ancient Fathers, the Romanists offer vs new Fellowes with old names. Some graue men indeed, but stript out of their owne comely ornaments, and harrowed out of their wits, and so made in­competent Iudges, or witnesses for the truth. And for abundant Cautell, they take their old School­men, in defect of old Fathers indeed.

THe very name of Ancient Fathers hath bene reuerend in the Church, and their authoritie much, and that worthily esteemed. They haue illustrated the Scriptures by their lear­ned Commentaries, instructed the Church by their zealous Sermons, Tractates and Ho­milies, confuted heretickes and their errors and heresies by their wisedome and dexteritie in the word of truth; taught, and dispersed the Christian faith in their elaborate writings to all posteritie. The fruites of their godly trauels are yet sweet vnto the taste of euery gracious man that readeth them with discretion, and doth sauour them with sobrietie. We are to this day beholding to them. They hold vs faire light to search the darkest mysteries of the diuine Scriptures. They present vnto vs the state of the Church in their times. They leade vs the way themselues haue walked to the kingdome of heauen. Whose bookes we reade with pleasure and pro­fite; whose vertues we endeuour to imitate in our life and conuersation; whose children we desire to be called, and re­ioyce to haue them our Fathers.

2 How they haue bene by our aduersaries traduced in their credits,Supra cap. 8. and their workes corrupted, hath bene before demonstrated. Now I would aduise a carefull Christian to be cautelous, not to receiue all for Fathers who are offered vnder that name; nor to trust euery thing that is alledged out of a good and certaine Father, without due examination and triall. For in the vnaduised admittance of either of these, [Page 317] a very honest heart may easily be deceiued.Plutarch in Sertorius. As Sertorious sur­prised the Gyrisonians, whom when he had ouerthrowne and slaine, he caused his men to put on the souldiers apparell, and to take their weapons in their hands; which the Citizens see­ing, and taking them for their owne friends, opened the gates and lost their Citie. So the Romanists murther the fathers by their maledictions (as before is proued,) & then clothe them­selues with their apparell, to deceiue the ouer credulous and weake Christians. If a Bankrupt be brought in a faire Citizens gowne, and with the name of an Alderman, it would be a shrewd temptation to a plaine meaning man to giue him cre­dit: Or if a Client should bring into an open court, old eui­dences without date, that haue hand & seale, and are truly his Ancestors, so accepted and taken, and all this without doubt or denyall; would not this dant and amate his aduersarie, and giue him good cause at least to feare, if not quite to despaire of his action? I trow it would.

3 Yet for all these faire shewes, a wise man will looke eare he leape, and trie ere he trust. He will be resolued of the person, before he take his word, or his bond either. And a graue and sage Counsellour will reade the euidences, and see whether the thing in question be conueyed by that deed, or if it be, whether it may lawfully be so or not; or if it be so, & may be so, yet he will spie for enterlinings, or prie for rasures, or cō­pare it with Counterpaines, or search the Rolles in the Chan­cerie or monuments in the Tower, before he yeeld his Clients cause. So must we do with our aduersaries, when they pro­duce Fathers. They may tell me this is such a Father, and it may not be the man; shall I take a knight (as they say) of the Post, or a counterfeit cranke for a worthy Alderman in the Citie of God? They may produce ancient euidences, that by their style, and other probable circumstances, may be proued to be the old Fathers indeed. Must we take them at the first fight, and throw vp our cause before we make better tryall of the deed? We must obserue whether the case in question be there concluded. If it be, whether it may so lawfully be pas­sed, as that no iust exception may be admitted against it; or if there be no exception in respect of the maner of conueyance, [Page 318] yet look whether there be not enterlining, or rasures, or whe­ther it agree with ancient copies in vnsuspected Libraries. For by any one of these, a good cause may be ill ouerthrowne, and an vnrecouerable losse may fall vpon an innocent and harmelesse soule.

4 Our aduersaries the Romanists (howsoeuer Bellarmine calleth them block-heads) as they are passing wittie and dexterous in all craftie deuices, and care not how they cir­cumuent poore soules, deuout perhaps, but yet blinded and amazed with superstition: so they ceasse not to put them in daily practise, and are not ashamed in the noone day of the Gospell, to offer them to the world, as if all men were as blind buzzards, as they make themselues.

5 That excellent Father Athanasius was accused before a Iudge of incontinencie with her that was present, and laid the fact most impudently to the innocent Fathers charge. The Harlot not sparing her selfe withall,Ruffinus hi­stor. l. 1. c. 17. vrged the libell, as she had bene instructed; such circumstances were produced, as that it possessed the Court with probabilitie at the least, that the good Father was slandered with a matter of truth: vntill Ti­motheus the good Bishops Chaplaine taking vpon him the person of the accused,Presbytero suo. asked (as if himselfe had bene the man) whether she knew him to haue bene in her house, and whe­ther euer he had carnally knowne her: She not knowing the Father, but imagining this to be the man, auouched her ac­cusation as strongly to his face, as if he had bene Athanasius indeed, whom she accused. By which she was conuicted of calumnie, the good Fathers aduersaries confounded, and his innocencie by Gods prouidence, and this Christian policie, worthily cleared, though he not deliuered from his enemies malice. It thus often fareth with the Romane strumpet, who accuseth the holy Fathers, as accessary to her fornications, and that with such impudencie and importunity, that a right iust man may be easily deluded, but a friend to the Fathers wil detect her deceite, and saue their credit from her shamelesse accusation.

6 Before we enter the exemplification of these vngodly [Page 319] stratagems, in their particulars, it were good to consider a few deceits in generall, well obserued by their owne friends. Among (and I may well say aboue) other,Bibli. Sancta ad finem. l. 4. Sixtus Senensis hath laboured well in this kind: and hath set downe many meanes and occasions, why bookes are falsely intituled, some honest, some dishonest, as he saith. Not to speake of those which he calleth honest, the dishonest are principally two-fold; either to play the knaues in the cousening the ignorant, or to broach their owne errors vnder tides of credite: and this may and hath bene attempted by the Authors themselues. Howbeit this also may be done by others, and that out of error, or de­ceit. Error by mistaking, through the identity or similitude of names, or liknesse of style, or nearenesse of the inscription, or concurrence of matter, or such like. Others for profit, gaine, and filthie lucre, being Writers, Printers, Stationers, and Bookesel­lers, will sometime to make the book more saleable, giue a good name to a bad author, or at least a better to a worse: which Sixtus deli­uereth & amplifieth in many words, but to this effect. Where­by sufficient warning is giuen, not to beleeue that all is gold which glistereth with the glorious shew of an ancient Fathers name, but to beware lest a snake be hid vnder greene grasse. We receiue this cautele from our aduersaries, both rules and practise, and therefore haue iust cause to look about vs. How­beit these are such common trickes, that they may impose as well vpon our aduersaries as vs, and so we may be all decei­ued. But there are others which are so appropriate to the Church of Rome, that they onely inuent them, to circumuent vs, and to outface a good cause, with pretended countenance of ancient Fathers, and that vnder these shadowes.

7 There are some ancient Fathers and Martyrs named in old Histories, that notwithstanding wrote not at all,August. de consensu E­uangelist. l. 1. cap. no more then Pythagoras did his Contemplations, or Socrates his Pra­ctiks, but their disciples after them. Some of these haue books fathered in their names, so the names are old,Hieron. in Ca­tal. Euseb. Theod. Socrates. alij. but the books are new. There are others that indeed wrote, and their books are named by Saint Hierome, or Eusebius, or others, but lost and perished. These titles are set to new books, vnder their [Page 320] names, as if they were the same that are remembred in older times. These either haue bene written in times somewhat el­der, by heretickes, or such impostors, and for aduantage are now admitted for classicall authors in the Church of Rome: or they are inuentions of idle Monkes, that haue little else to do, and layed a while to rust and canker in vaults, or old wals, and being found on the sudden (forsooth) of them that hid them, or a generation or two after, are produced for wit­nesses, as if they were elder then Methusalem, and were be­gotten long before their fathers were borne; and this were a miracle.

8 Of some of these, and the most of them that are preten­ded to be begotten so soone, and yet borne so late, we may iustly say as S. Augustine doth of the counterfeit writings fa­thered vpon Henoch and Noah, which are therefore suspected both of Iewes and Christians for their ouer great Antiquitie, lest vnder pretence thereof they may offer falsehood for truth. Aug. de ciuit. Dei. l. 18. c. 38. Nam proferun­tur quaedam quae ipsorum esse dicuntur: For there are certaine workes, which are said to be theirs, of them, who out of their owne braines euery where beleeue what they list. But the integritie of the Canon receiueth them not; not that the authoritie of those men is reiected, but because the bookes are not beleeued to be theirs. Plu­tarch was afraid of this in writing the life of Theseus and Ro­mulus, Plutarch in Thes. fearing the fables of Romes Antiquitie, vnder the appea­rance of Historicall narration: and therefore craues pardon when he writeth of things so old and ancient. For which cause, we haue as iust occasion to obserue carefully what we receiue, lest vn­der pretence of old, we accept new, to the preiudice of Gods truth, and aduantage of Antichrist: who hath made this not the least part of his distempered morter, whereby he would daube vp the breaches of the battered walls of his Lateran and S. Peters Church. The most of whom, though they haue bene of late in part discouered by Cardinal Bellarmine, Cardi­nall Baronius, Friar Sixtus, and Father Posseuine, and other Ro­mane writers, & not long since by that precious English Iewel the worthy Bishop of Salisburie, and that librarie of learning Doctor Reynolds, and lastly most exquisitely and iudiciously by my [Page 321] late learned friend, Maister Robert Cooke, of Leeds, in an exact volume of these authors, with inuincible arguments proo­uing their bastardy, so that now they can hardly deceiue a man of any reading and care to search out the truth. Yet the dayes haue bene when scarse any of them was auouched, but with a garland of Rhetorical flowers to adorne and pre­sent them to the acceptation of ignorant or carelesse Chri­stians: I am verily perswaded against their owne conscien­ces that set them forth, to deceiue the vnskilfull by these deuices.

9 Suppose we should bring to you either the Canons of the Apostles, or their Constitutions,Canones A­postolorum Constitut. Clement. Lindan. Chrō. prefixa Pano­pliae. Bannes in Thomas A­quin. 2. 2. q. 1. art. 10. cont. 6. Pigghius Hi­erar. l. 2. c. 10. Alphon. de castro. Bell. de Scrip. Ecclesiasticis in Clemente. Dist. 15. c. Ro­mana. De verb. Dei, l. 1. cap. 20. would you mistrust any thing that comes from those elect instruments of Christs glory? especially when Saint Clement is made the setter forth of them, and they are placed with his workes, and one wily Bishop shall say, They are certainly the Apostles? another produce a Councell that had them in great reuerence? another vrge that they were receiued of the Church euen presently after the Apostles times? their authoritie approued by Anachtus Saint Peters scholer, &c. and that Damascene yeelds so much vnto them, that he seemed to number them with the Canonical books (of holy Scriptures) of which some would haue none, some more, some fewer. So vncertaine are they, whether they be, or not; to whom to referre them, or what to do with them.

10 Gelasius a Pope and a Saint in the Romane Catalogue and Calendar, vtterly cashires them. Which cannot be sal­ued by Cardinal Bellarmines plaister which he laid on too fast when he said: Canones Apostolorum, cum sexta Synodo reijci­untur: The Apostles Canons with the sixt Councell are reiected. The like may be said of the recognitions, Constitutions, and o­ther Apocryphals, set forth in his name.Art. 1. of pri­uate Masse. Master Harding after he had florished with great ostentation, that the Doctors with one consent, in all ages, in all parts of the world, from the A­postles time forward, both with example, and also testimony of wri­ting, confirmed the same faith: mustereth in great brauerie, as his champions in triumph, sundry names without persons: [Page 322] but take view of these Doctors as he aduanceth them: Abdias Abdias. Bishop of Babylon, who was the Apostles scholer, and saw Christ our Sauiour in the flesh, and was present at the passion and martyr­dome of Saint Andrew. Would not all this almost make a mans lips water to heare what he saith that is thus qualified? yet is he a ranke counterfeit,Bellar. Baro­nius alij. Saint Iames. his Liturgie. discarded now by all the Romane writers. His next Doctor, is a Doctors Maister: Saint Iames his Liturgie or Masse; whom though that paire of Cardinals will not vtterly disclaime, yet they confesse it hath bene so enriched, (as Bellarmine saith) hath such additions and briefe con­tractions, that it is not easie to discerne what part of it hath Saint Iames for the author: but by many arguments it is most eui­dently condemned.Saint Martiall Saint Martiall is the next, one of the 72 disciples of Christ, Bishop of Bourdeaux in France, sent thither by Saint Peter, not onely Sainted, but deified, that heard Christ, and saw Christ, was a Confessor, yea an Apostle: yet when all this is said, that Iames and this Martiall are false lads, vnworthy the naming among Christian authors.Saint Clemēt. Dionys. He hath also Saint Clement with much honorable remembrance. Saint Dionyse with more, conuerted by Saint Paul, mentioned in the Actes of the Apostles, had conference with Saint Peter, Paul, and Iohn the Euangelist, and much acquaintance with Timothy, yet when all is done, these are but cosening Gibeonites, they belye their names, their times, their countries; they are now de­tected by their best friends. These Master Harding (as he saith) giueth but for a taste, as if he had much more of the same food to minister to his hungrie friends; but there is mors in olla, death in the pot: these are not to be trusted, they haue no credite.

11 The like may be said of Amphilochius, Ephrem Dorothaeus, and many more, who are now put into the volumes of their Bibliotheca Sanctorum patrum, and haue bene alledged by the Romane writers with great commendation. For they are all wholly counterfeited, or horribly corrupted euery mo­thers sonne.

12 There are other Fathers, who were not onely Fathers indeed, but that haue many, knowne, certaine, confessed and [Page 323] approued workes that admit no exception. Yet haue they intermixed in their volumes, many Pamphlets, Rhapsodies and Centons, that are some erronious, some hereticall, some friuolous, some ridiculous, some idolatrous, some blasphe­mous; that an honest Scholler would loath to reade them, be ashamed to alledge them, detest to defend them. Yet none more frequent in our Aduersaries margins of their bookes, then these. As there were very few writers after the Apo­stles & Euanglists, for the first 300 yeares which was before the Councell of Nice, so were there almost none of them that did write, but had some, nay many things foisted a­mong their workes.De Scriptor. Ecclesiasticis. Iustinus Martyr in Cardinall Bellarmines opinion, was the first after the Apostles times, whose writings reach vnto vs: whō perhaps he accounteth in the first hundreth yeare, he was certainly not long after. The Cardinall num­breth his workes to be twelue. Of them there are but fiue in his iudgement truly fathered: seuen (the maior part) either are vpon good reason suspected to be none of his, or vtterly reiected as workes vnworthy of him. Melito was another. He had also a booke vnworthy so great a man, attributed vn­to him. After them Tertullian, Origen Cyprian, the most fa­mo [...]s, haue diuers things added to them. So had Basil, Chry­sostome and others among the Grecians: Ambrose, Hierome, Augustine, Gregorie, and others among the Romanes. Few of any fame escaped this imposture, not to speake of the corruptions of their knowne workes since these dayes.

13 To prosecute each of these in their particulars, though it may seeme pertinent to this place, yet for feare of length partly, and because none but scholers are like to make search for them: I would referre them to the authors before named, especially to that of Maister Cooke; who hath most exactly searched into this argument. Which booke I could wish in euery yong Diuines hand, that purposeth to reade the Fa­thers, lest he take quid pro quo, one for another, a theefe for a true man; or if he purpose to studie controuersies, lest he be ensnared in a net wouen with Fathers names, without [Page 324] one threed of their spinning, and made a prey by Antichrist the child of perdition. There he may find an answer out of our aduersaries owne mouthes and pennes, to very neare two parts or more, very neare the one halfe of all that is brought for priuate Masse, Reall presence, Transsubstantiation, Inuo­cation and worship of Saints, Purgatorie, Pilgrimage, Popes supremacie, Pardons, Originall sinne, Iustification, Free will, Prayers in an vnknowne tongue, halfe Communion, Merit, seuen Sacraments, and whatsoeuer else they call Traditions. For the chiefe and most pregnant proofes the Romanists haue for these things, are all fished out of such puddles, as if they had so many ancient Fathers; when God knowes they are not the progeny of the Fathers, or the true children of the Church.

14 I may adde vnto all this, that the true Fathers, in their vndoubted and knowne workes, by new Editions and pre­tended Manuscripts are so corrupted and sophisticated with additions, subtractions, purgations, and almost euacuations, that it is as hard at first sight to know an ancient Doctor of the Church, as it is for a child to know his father neare the Popes Court. Where the Romanists talke of Doctors and Fathers, they are for the most part no other then hath bene said, they vse them no otherwise, as you shall proue.

15 It may possibly be, that out of a very Father indeed, so taken and approued, our aduersaries may sometimes find a sentence that wil make shew for them. Yet looke narrowly to it, and you shall find it some priuate opinion of his, con­futed, or at least contradicted by other, or mistaken by him­selfe, or misapplied, or misconstrued, or such a fault as can­not be excused, and if the father were liuing, would reforme it himselfe. Such are the souldiers which Antichrist brings against vs, such are the weapons with which our aduersaries assaile vs; which maketh vs the lesse to feare them, because we find them, but in shew bumbasted Gyants in very truth for pined dwarfs.

16 There was a tyrannicall King called in Hebrue Abad­don, and in Greeke Apollyon, that in a desperate cause, made [Page 325] warre with a peaceable Prince, euen the Prince of peace. He presseth into the field diuers choice men, valiant souldiers, furnished with their armour of proofe; yet because his claime is wrongfull, and his quarrell naught, they go no further then enforced, they fight with no courage, and are ready to turne their weapons against him that presseth them for his enemy: for he is not their liege Lord, nor they his subiects. The Tyrant flyeth, yet abating no malice, returneth againe with a rascall rout, and a forlorne hope, of out-lawes, vp­starts, boyes, and loose desperate companions, with shels for shields, with spits for swords, and will venture a new assault against the puissant armies of the great Prince. Wil not a wise Counseller rather thinke him out of his wits, then encourage him in his enterprise, or giue him comfort against the day of battell? This is the very case of Antichrist, who daily defieth the hoast of the liuing God. He hath pressed the Scriptures and oppressed them, when he long kept them in an vnknown tongue; enforced the Fathers by wresting them into his qua­rell, against their wils. They had good armour and weapons, but they would not vse them against the Prince of peace. By these this Tyrant could neuer come to his purpose; he flyeth the field; he returneth with his Abdias and his Martial, with scullions and kitchin boyes, perhaps with a few ancient and graue men among, but cut and maimed, because they refused his wicked designes. For this he searcheth vaults, plucketh downe old wals, ouerthroweth pillars, and perhaps spareth not to farme priuies, to find out such weapons as may serue for shew, but shall neuer stand in stead for proofe.

17 It fareth with them as with a man in danger of drow­ning, who catcheth at shadowes, which cannot helpe him, or thornes and briers, which rather hurt him. These are but sha­dowes, but thornes and briers, they are at most but an AE­gyptian reed, which if you leane on, and trust vnto, it will breake, and the shiuers will runne into the hand, perhaps into the heart too; yet being driuen to this, they had no o­ther shift, and therefore hold it as their best refuge.

18 When all these stratagemes are described, and their [Page 326] euents discouered, in these sacrilegious abuses and violence offered to Antiquitie, then they flie in stead of Fathers to children, to the Schoolemen of later yeares, whom they en­title old Diuines,Bellar. de Lai­cis, l 3. c. 6. as Thomas Aquinas ex Theologis antiquis, though they haue yonger sots, men drowned in the dregs of Philosophie and humane reason, supported with Sophismes and inextricable distinctions, wherewith they quite marre true Diuinitie, and amaze simple and ignorant men, who are neuer able to conceiue the truth in any euidence, but euer labouring, and neuer profiting or proceeding in the way of saluation, perish in their errors and sinnes. Of whom our Sa­uiour speaketh, that many shall striue to enter, and yet shall neuer. Ere long we shall haue Socolouius his catalogue or beadrole,Socol. de verae & falsae Eccles. discrimine, l. 3. c. 11. in fine. of Sadolets, Pooles, Fishers, Moores, Hosiuses, Lindans, Tappers, Sottes, Canies, Medinaes, Osoriuses, Canisiuses, and Sanders, lif­ted in the number of old Fathers, who haue exhausted Scrip­tures, Fathers, Councels, and all Antiquitie, and haue all these at their fingers ends.

19 Now courteous Reader, what authors bring we forth that were neuer heard of before? what strangers haue we brought into the Temple of God? what communion haue we held with these sonnes of Belial? We are contented with the Scriptures, which are confessed to be truth on all hands: we alledge no Councels, but the most ancient; no Fathers, but such as haue long bene approued in the Church of God; or if any do for ceremonies or otherwise, they are more to blame. Our authors are without suspition, without excep­tion. If they denie our translations, we appeale to the Origi­nals, which they refuse. If they refuse our Editions, we are contented with theirs, or shew good cause why we are not. I canot conceiue why an honest hearted Christian Catholike should not herein rest satisfied with vs, that in all things deale so apertly, and without intricate subtilties, or outfacing brauadoes, and offer such equall and iust conditions in triall of our cause. Whereas they daily are yet seeking new shifts out of the old corners of Antichrists or the diuell his maisters braines.Psal. 119. O Lord, let thy word be a lanterne vnto our feete, and a [Page 327] light vnto our steps; and for thy mercies sake by lawfull and ho­nest meanes, let vs be led into thy truth, that we may walke the way of euerlasting life.

20 Peraduenture some of our aduersaries will say, and not altogether without reason, that some of our owne Cap­taines haue vsed such souldiers in the conflict of learning, as well as they. It may be so, (we confesse) and better too, but not worse, or so ill; wherein they may be worthily excused in respect of them. For vntil the heresies of the Romane Church were publikly and resolutely, not onely by preaching, but by writing called into question, the Fathers writings were ta­ken almost of euery man one from another, at second hand, few saw them themselues in their owne likenesse. Neither was it easie for them who contended about great mysteries of faith, to make any diligent search in the discouering of these impostures. In which kind notwithstanding, Erasmus and some others following this businesse with sharpe sense, layd open the counterfeits and forged Fathers, to more exact view. Vntil then, some of ours took them as they found them without scruple, and alledged them against Rome, as Rome brought them against truth. Our difference was, that we exa­mine the best and most certaine by the Scriptures; they vr­ged the worst, as binding proofes for their errors, whereby they mis-led their disciples, and sought to outface their op­posites. But now seeing the most of these haue bin examined by the light, and are found ouer light to sway or ouerbeare any controuersie of moment; let them be discarded as they deserue, on all hands, in point of controuersie. Which I wish were and might be euer strictly obserued, [...]ot onely by our aduersaries against vs, but by vs also against them, in all mat­ters of faith: yea and among our selues also, betweene our selues in matter of ceremonie; for no man now can alledge them without blushing after such discouerie.

CHAP. XIII.
When the ancient and approued histories will affoord no helpe to re­paire the ruines of the Romane Synagogue, her builders seeke reliefe from fables and Legends, the dreames and deuices of Monasticall Locusts.

WHat supplies the Romanists haue made for Scriptures, Councels and Fathers, is shortly, but I hope sufficiently, deliuered. Rather then they should not seeme to runne with foure feet, like beasts, as they are, hauing dis­countenanced all ancient historians with their histories,1. King. 3.20. they haue againe prouided to put a dead child into the liuing childs roome; and therefore haue coyned old wiues tales, and lying Legends, which are the drowsie dreames of Monks and Friers, the very fruites of idlenesse, va­nitie, and ignorance of Gods truth, as is confessed by one of their best friends,Canus loc. cō. l. 11. c. 6. Ab hominibus otiosis fictae, à corruptis ingenijs versatae: Fained by idlers, and perused by corrupt wits. And lest they should seeme to neglect in this purueyance either Laitie or Clergie, they haue prouided for both.

2 For the Laitie, from whom all sacred histories of the Bible were immured and lockt vp in the darke dungeon of an vnknowne tongue, they prepared the stories of King Ar­thur of Brittaine and his Knights of the Round Table; the foure sonnes of Amon; Ʋalentine and Orson, with the like in prose: Beuis of Hampton, Adam Bel, and such like in meeter. Wherein many exploits and renowmed feats were descri­bed to be done, after deuout hearing of Masse, or orisons to our Ladie, or some other Saint, blessing themselues with the signe of the Crosse: by these meanes to instill the dregs of su­perstition and idolatry into ignorant hearts, with the delight of a vaine storie, which was more then halfe Scripture, to them that knew no better, nor other. I haue heard (but I can­not auouch my author, neither is it much materiall) that [Page 329] some of the rude and vntaught borderers in the North (who would not beleeue that Thou shalt not steale was one of Gods commandements, but of King Henries new making) being reproued by a Gentleman for their barbarous ignorance in the points of Christianity, answered, They would gladly learne if any would teach them: and if they could get but a gude buike, they would haue it read in their Chappell though they had no Chaplaine. The Gentleman in meriment lendeth them Valentine and Orson, they thankfully accept it, get it read, and hearken it deuoutly. In the beginning when the mother was destitute of helpe, deliuered in a forrest, a child surprised and nourished by a Beare, with other lamentable accidents that befell the distressed mother and her innocent babe, with crossings and blessings and lamentations, they fell a weeping, and strake their breasts in compassion, as if they had heard the storie of Ioseph making himselfe knowne to his brethren,Gen. 45.2. and tooke it for a very holy booke, if not for Scripture it selfe. But afterward hearing such fighting and scratching, such riuing and spoyling as followed in the tale, they returned with their booke, and asked in good sadnesse whether that were Gods buike or nay? for they found woe worke and fell fighting in it. Such was the dismall darknesse of that forlorne peo­ple, and such is it to this day, where they haue no better teaching. And what will not the brutish and foolish man beleeue, when he is vtterly ignorant of Gods truth,2. Thes. 2. which the wisest in the world forsaking, shall beleeue lyes?

3 For their Clergie they had their golden Legends, Saints liues, Festiuals, Martyrologies, Sermones discipuli, and such like wholesome books, which were commended to Cu­rats, with prefaces, with prologues, with conclusions, propo­sing, promising, and warranting such benefite by them, as they neuer auouched by the word of God; whereas they are so full fraught with lyes and fables, that the more learned Ro­manists are ashamed of some of them.D. Harding. Doctor Harding sayes of the golden Legend, Forsooth there is an old motheaten booke, wherein Saints liues are said to be contained: Certaine it is that among some true stories there be many vaine fables written. [Page 330] But Viues that was no Protestant, said more then Maister Harding; who saith onely that it mattereth not who was the Author, for whosoeuer made it was ferrei frontis & plumbei cordis, Of an [...]on face and a leaden heart, which sentence Bishop Canus also alloweth.Canus loc. commun. l. 11 cap. 6. Howbeit that which was once gold is now but siluer, and that which is now motheaten and canker-fretten too, if you will, was fresh and faire, translated into di­uers tongues, commended to Curats, read in Churches, hear­kened by the people in their owne tongue, when the Scrip­tures lay perhaps motheaten in a few libraries, and were scarse to be found in one Priests studie of an hundred: and were care­fully, but most wickedly kept from the people, as the secrets of Numaes & Pythagoras religion, in an vnknowne language, lest they might see, and loue the true euidence of their euerla­sting inheritance. To allure the readers the better to buy this Legend, the reason of the name was giuen in the end of the booke, with the vse for the which it was written: It is called Golden, that like as gold excelleth all other mettals, so this excelleth all other bookes. And therefore is commended, &c. A further proofe for the estimation of that booke may be produced out of a wil of a predecessor of mine, in the Vicaridge of Hallifax, dated anno Dom. 1477; who giueth no booke in his will, but one, and that is (as I take it) this. Item lego Ioanni Wilkinson fi­lio Roberti Wilkinson, vnum librum nominatum Legenda Sancto­rum, si sit Presbyter: I bequeath to Iohn Wilkinson my brother Ro­bert his sonne, one booke called the Legend of Saints, if he be a Priest. By which we may see, what store of books such a man in those dayes had; perhaps in all likelihood, he had not a better. For it is probable he would haue giuen him the best, or one of the best, hauing onely lay-men his executors, especially it being giuen on this condition, that he were a Priest. For otherwise it had bene too good for him.

4 There is a whelpe of this haire called, the Festiuall, drawne as it were out of the Meditullio the marrow of this Legend, and hath onely the quintessence of the fables and liues thereof.Prologue to the Festiual. And it hath this prologue: In mine owne simple vnderstanding, I feele well, how it fareth, by other that be in the [Page 331] same degree; and hauing charge of soules, and holden bounden to teach their Parishens, of all the principall feastes, that come in the yeare, shewing what the holy Saints suffreden and deden for goddis sake and for his loue, so that they shoulden haue the more deuotion in good Saints, and with better will come vnto the Chircke, to serue God, and pray this holy Saints of their helpe. But for many excuse them for defaut of bokies, and also by simplenesse of coming: there­fore in helpe of such Clerkes this Treatise is drawne, out of Legen­da aurea, that he that list to studie therein, he shall find readie in it of all the principall feasts of the yeare, of each one a short sermon needfull for him to teach, and for other to learne; and for this Treatise speaketh of all the high feastes of the yeare, I will and pray that it be called Festiuall, &c. This wise booke was compiled for the vse of Curats, in defect of better bookes: for supplie of skill in stead of sermons; for publicke Seruice, as needfull to be taught, as fruitfull to be learned; and all this of a brat of that Legenda aurea, so debased by Maister Harding, so bran­ded by others. The same may be said of Ʋincentius Bcluacen­sis and Saint Anthony, quorum vterque non tam dedit operam vt res veras certásque describeret, &c. saith Bishop Canus, Canus loc. cōmun. l. 11. cap. 6. no friend of ours, who both endeuoured not so much to set downe things true and certaine, as to passe ouer nothing at all, that they found written in any shreads of paper. Yet one of these was a Saint, the other a copious writer, both approued long, and allowed in the Ro­mane Church.

5 Not a much vnlike iudgement giues Cardinall Bellar­mine of Simon Metaphrastes; whom Aloisius Liponanus hath translated, and put among his owne workes, and Surius hath his part of him also in his liues of Saints.De scriptori­bus Ecclesiast Thus saith the Cardi­nall: ‘Illud autem est obseruandum. This is to be obserued, that Hi­stories were written by Metaphrastes of the liues of Saints, to which he added much out of his owne wit, not as things were indeed done, but as they might haue bene done. For Metaphrastes addeth many conferences or Dialogues of Martyrs, and their persecutors, and some conuersions also of somae of the Pagans standing by, in such number as seeme incredible. And moreouer many miracles, and those very great of the ouerthrowes of temples and idols by occasion [Page 332] of the persecutors, whereof there is no mention in the ancient wri­ters. And you may obserue this also in him, that some histories of Saints are added since he wrote.’ Yet this very same Author is crept into the new reformed Romane Breuiarie as if he were some great and worthy author,In festo Ni­colai. 6. De­cemb. Blasij. Febr. 3. Alexij. Iulij. 17. and that very fre­quently.

6 What shall I tell you of Damasus, whose name hath long time giuen credit to Anastasius Bibliothecarius, as if he had written the liues of Popes, who liued Anno Dom. 367, when the other was the author that liued Anno 850, and were almost 500 yeares betweene? And not onely Ambrose, Chry­sostome, Hierome, Augustine, Athanasius, and such like ancient and approoued authors, in their most suspected workes, but Gregories Dialogues, Hincmarus, Bonauenture, and such other haue their equall authority for lessons in their seruice. Yea ma­ny vncertaine authors;In Breui. Rō. reformat. a Sermon of Saint Augustine in maniscrip­tis: yea Martyrologies, and I wot not whom: Platina, and one Barzo Clictoueus, Metaphrastes, and Friar Surius most fre­quent, new vpstart fellowes of our owne dayes, or our late fa­thers, and yet now make vp part of their ordinarie seruice in their Church; wherein they commit two desperate and dan­gerous euils.

7 The one, that they shut the word of the euerlasting God, almost quite out of that Seruice they pretend is done for his glorie: and bring in the authoritie of sinfull & shame­lesse men. The other, for that they giue authoritie to these bookes in time to come, which are full of incredible tales and damnable lyes, and cause them to be receiued by the ig­norant, for classicall authors. The wrong they do to almigh­tie God in the former is odious, the imposture they lay vp­pon the Church in the other is most dangerous.

8 For the latter obserue what Cardinall Bellarmine doth in a like case, and feare the consequent that may follow thereof.Breuiar. in festo Andreae. The Cardinall brings a testimony out of a booke called, The passion of Saint Andrew the Apostle, written (as is pretended) by his disciples that were present at it. Bellar. de Eu­char. l. 2. c. 1. Of which booke he saith. Hunc librum legitimum esse satis constat, That [Page 333] this booke is of credit it appeareth plainely. His profound reasons are, because he knoweth none that haue called the credit thereof into question, and that his words, Salue sancta crux, All haile holy crosse, are most famous in the Church; to let passe that in the Romane Breuiarie lately renewed and purged, the passion of Saint Andrew hath it place. No man (it may be) denied it, because it was long ere it was found, and when it was found, so contemned that no man spake of it. And Salue sancta crux may be no elder then the storie, nor the storie then it, and both of new inuention: & as for the reformed Breuiarie, it is rather deformed, but only in a very few things, that could not stand with common sense. If these be reasons to proue this fables authoritie, what shall let, but that in halfe another ge­neration, Surius the lyer, and whom you will beside shall be of as good authoritie as this? and to say truth, I thinke they be so. For beside that it smels of the Greeke heresie of the not proceeding of the holy Ghost: so it contraries the Car­dinals owne opinion,Bell. de Imag. l. 2. cap. 27. that wil haue Saint Andrew fastened with nailes, as Christ was. Whereas the Achaians say he was bound with ropes, and that they were present and eye wit­nesses thereof. Neither is it improbable, but that the Car­dinall had seene, or at the least he might haue seene Bishop Whites Diacosion Martyrion, who long before the Cardinall euer wrote, had branded this storie, that it was Apocryphall, absque controuersia, without all controuersie. Neither is it vn­likely, but that the Bishop finding it so fauourable vnto that cause which he defended with all his heart, and to his vtmost power, would haue salued and saued the credit thereof, if he had not great cause to the contrarie; especially he would not haue said with so strong asseueration, that it is Apocryphall without controuersie.

9 These are the supplies of the ancient and receiued histories of the Church: so barbarous, so absurd, so senslesse, so against nature, reason & possibility, that they rather sauour the braines of mad men, then the wit and grauitie of any that had toucht with their lips the water of life,Iohn. 4.14. Esai 6.7. or the fire taken from the Altar of God. Howbeit, I must confesse that di­uerse [Page 334] of our late Romanists haue ingenuously acknowled­ged, and boldly reproued, the absurd and grosse tales of these somewhat elder times, or corrupted authors. And I thinke, do wish in their hearts, that their elders had bene wiser, and more circumspect then they were; as appeareth by Bishop Canus and others of his ranke. Yet I cannot but hold it strange when I see a continuance, or rather not onely a small accesse, but a great increase of such fabulous writers, after such mislike as is shewed by some of their learnedest wri­ters; such hope of reformation thereof pretended by others, that nothing is amended, but the worst that were, continu­ed in their former reputation, others are added seuen times worse the children of perdition then the former were.

10 For the old motheaten, leaden Legend and the foisty and fenowed Festiuall, are yet secretly layd vp in corners, read with solemne deuotion, kept close with great care, sometimes in searches lost, with great griefe vnto the ow­ners, as if they were the best bookes of their religion. Which daily appeareth, when among other superstitious trash, they are taken from Recusants, and are as verily beleeued by the ignorant Papists, nay I may well thinke better, then the blessed booke of God himselfe. As I haue heard of a super­stitious ignorant woman, that when she heard the passion of Christ read in her owne tongue, she wept bitterly, and ten­derly compassioned so great outrage done to the Sonne of God. After some pause and recollection of her spirits, she asked where this was done, & when: it was answered, many thousand miles hence at Ierusalem, and a great while ago, about fifteene hundred yeares. Then (quoth she) if it was so farre off, and so long ago, by the grace of God it might proue a lye, and therein she comforted her selfe. This may be but a tale, rather made by wit, then acted in deed; but certainly as absurd things as this haue bene said, and done, both by people and Priests in the darkenesse of ignorance and the night of superstition and idolatrie. For they knew not the Scriptures, nor the power of God.

11 For the best learning the most people had in the very [Page 335] letter and story of the Gospel, was when they heard per Chri­stum Iesum Dominum nostrum, they would put off their cappes and make curtesie; or if the Priest could end his words in am and um, in ant and vnt, it was as good Latine as any in a pew­ter candlesticke: Some rostum, sum soddum, & sum for Alison, &c. per Christum Dominū nostrum. When the Priests were such asses to reade these Legends, no maruell if the people were such fooles to beleeue them. Neither may it seeme strange, seeing many of their learnedst defend many as absurd tales as any in the Legend, and make the world beleeue, that themselues hold them for truth: or at least they will conniue and winke at all that serues their turne, and let it passe pro bo­no Ecclesiae, that is in plaine English, for the furtherance of their cause. With which dumbe and deafe policy, which is neither to see nor heare of any deformities in the Church, they haue held the world so long bewitched with such old wiues tales, as if they were indeed true miracles, or reue­lations from heauen.

12 Take this for one in an old booke new printed,Bernardinus de Busto in Mariali part. 12. ser. 2. de coronat. Ma­riae. as a precious iewell pittie to be lost or left out of hand. Petrus Apostolus in Palatio Dei est Ianitor constitutus: Peter the Apostle is made porter of Gods Pallace, where ther are two gates, that is to say, the gate of Iustice & of Mercy: by the gate of Iustice they enter who are saued by the workes of righteousnesse; by the gate of mercy they enter who are saued by the sole mercy and grace of God without workes—therefore is Peter painted with two keyes, because with one he openeth the gate of Iustice, to wit, vnto them who can say with the Psalmist, 118, Open vnto me the gates of righteousnesse, that entring into them I may praise the Lord, &c. But with the other he openeth the gate of Grace and mercy, to wit, vnto them to whom is said, Ephes. 2, For by grace you are iustified through faith, and not of your selues, it is the gift of God, not of workes, lest any man should glorie. Now lest this fiction should want credit, and that the peoples eyes may be as well deceiued by the Romane legerdemaine, as their eares fasci­nated with their charmes, these keyes were kept in Rome to be seene,Tom. 1. as is left by an ancient writer whom Baronius al­ledgeth, [Page 336] and not without commendation, for the Epistle of Iesus to Abgarus, De Scriptori­bus Eccles. Theod. Studi­tes. and Cardinall Bellarmine intituleth him a Saint. Theodorus Studites vir admirandus, & potens opere & ser­mone: An admirable man, powerful in work & word saith, Proinde intelligo asseruari Romae claues Petri, Apostolici senatus principis, honoris gratia, etiamsi claues nullas sensibiles dederit Dominus Petro, sed ore tenus, in hoc, vt penes illum esset potestas ligandi & soluendi, eas autem argento confectas palàm adorandas proponunt. ‘I vnderstand that the keyes of Peter the Prince of the Apostli­call Senate, are kept at Rome for honours sake.’ Although Christ gaue no sensible keyes to Peter: but by word of mouth, that he should haue the power of binding and loo­sing. But they offer them openly to be worshipped; and in the margent, Claues Petri venerabiles: Peters keyes are vene­rable. See how long ago these impostures began in Rome ann. 820. Will the Romanists be so impudent as to defend this now? or are those keyes lost? &c.

Loc. com. lib. 11. c. 6.13 Of such tales Bishop Ganus tels two, one of Saint Francis, another of Saint Dominicke. How the former would take his lice againe, when they were brushed off; and would preach to birds and beasts, and his brother wolfe, because Christ bids his Apostles preach to all creatures; wherein if it were true, he shewed himselfe ignorantly mad, and madly ignorant. The other compelled the diuell to hold a candle till he burnt his fingers and cried horribly, (and he might haue added, how Saint Dunstan caught the diuel by the nose with a paire of tongues;) and concludes, ‘Non possunt huiusmodi ex­empla numero comprehendi: The number of such examples can­not be comprehended: but in these few others may be considered, which haue obscured the Histories of most glorious Saints. But they should not so with false and counterfet fables haue blemi­shed the true deeds of the Saints.’ And to make vp the number, or rather measure of this iniquitie, take this for an vpshoot: Ʋpon the one side of Saint Peters Church (at Rome) there lyeth a Church yard, that is called Gods field, and there be bu­ried poore pilgrims, and no other. And it is that land which was bought with the 30 peeces that our Lord was sold for. In an old [Page 337] English treatise of diuers matters concerning London, Cap. of the whole pardon of Rome granted by diuers Popes, and the stations that be there. Saint Brice saw the diuell knocke his head a­gainst the wall: perhaps that the bloud ranne about his eares. For such spirits haue flesh and bloud, and fingers, and noses, and corporall senses, whatsoeuer the Scriptures say to the contrary, that true spirits haue not.

14 They dealt with their Saints, as their Poets did with their Champions and Worthies. They neuer thought they commended them enough, except they killed fiftie or three­score men at a stroake; and it was nothing to cleaue a mans head to his teeth, but bodie and all to his saddle cropowne: yea sometime saddle and horse and all to the ground. As pro­bable as that of foureteene thousand killed in one battell,Plutarch. in Romulo. more then halfe were killed by Romulus owne hands, which the heathen Philosopher derides. So did they with the Saints; they cannot enough (as they thinke) commend them with truths, and therefore deuise infinite lyes. Wherein they dis­honour God, abuse his Saints, make their stories ridiculous, and shame themselues. And to be short, they thought it pie­tie to faine lyes for religions sake. Yet these things and such o­ther like, will peraduenture please the readers better for their strangenesse and curiositie, then offend or mislike them for their fals­hood. As Plutarch Plutarch. speaketh of the vanities of Mathema­ticians.

15 As they dealt with their miracles, so did they with their visions. Euery Friers fancie was supported with reuela­tions, as frequent and as true as drunkards dreames, or the Indians extasies, after they haue carowsed Tobacco, Monardus. and are inspired with the diuel. This was common betweene the Do­minicans and Franciscans about the pure conception of the blessed Virgin, (as Bishop Canus obserueth.Ibid.) Contrary reue­lations were brought on both sides, which gaue (as he saith) to the wicked no small occasion of laughter, to the godly of wee­ping.

16 Thus farre wise men saw, and perhaps lamented; and some wished reformation therein, and were in hope to see [Page 338] it, but their expectation was deceiued, for Rome neither can nor may reforme any thing [...]. This author tels, that at his be­ing at the Councell of Trent, he heard that Aloysius Lippoma­nus the Bishop of Verona would salue this sore, by setting forth a sto­rie in this kind, with constant grauitie. This he neuer saw: nei­ther euer should, if he had liued to this day: though Cardi­nall Bellarmine giues him a litle passage of commendations in this respect.De Euchar. l. 2 c. 1. For such a lumpe of paper (so slouingly blotted, and marred with as loud lies as euer any told before him) ne­uer burdened the world before. The onely difference is, that what was before dispersed in many, he hath scrapt and rakt together into one midden; neither hath he amended any thing that was amisse, nor left out any thing that makes for his partie and faction, be it neuer so absurd.

17 This desire of reformation herein, if it take not the good effect in histories past and dispersed into many hands, yet it is strange that it hath not wrought some sparke of mo­destie in those that since haue written of old Saints or new: the powdered vp miracles and visions of elder times, or the fresh deuices of latest inuentions. In the former kind, Laur. Surius leapes ouer the bounds of all modestie, into the depth of all not onely improbabilitie, but impossibilitie. And yet his gests (which are worse then iests, as I said) are the most frequent authoritie in the Romane Breuiarie, newly defor­med by his and such Friers tales. Sedulius in his Conformities of Saint Francis, though he came after him in time, yet hath he ouerstript him and gotten before him in detestable and abhominable lying, and may take the whetstone from him. The difference is, that Surius hath the more lyes, but Sedulius hath the greater, if greater may be.

18 But these perhaps found their liues in bookes before them; and so like the silly men whom Bishop Canus bemo­neth, beleeued all they found in print. Looke on the Epi­stles of the Iesuites from the East Indies, what miracles are daily wrought by the Crosse, by holy water, and such like trinkets. There are many such monstrous miracles, that none but mad men would beleeue them. I will not blot paper to [Page 339] tell their tales, of which we may well say, as Bishop Canus doth in his Spanish prouerbe, De luengas vias, Loc. commū. l. 11. c. 6. luengas menti­ras, Farre countries send loud lyes.

19 But those which in this kind be most to be maruelled at, are they which write in these last dayes, in ciuillest coun­tries, and yet tell vs shamelesse tales, as if they were done be­fore the Floud, or brought from the Antipodes. I would re­member but two of this kind, that is, Iustus Lipsius a consened scholler, who verified the prouerbe, that greatest Clerks be not euer the wisest men, with his fables of Hales and Aspricollis. It is pity his pretie style was not employed in a better subiect. For verier idle fables in so good and pleasing Latin, were neuer written. Another is he that hath written the tales of Nereus, Cardinall Baronius his oratoricall patron. In whom though some things are very incredible, yet most things are such as many a good honest hearted Pastor in our Church doth. He prayed for sicke folks, whose life by their friends was despai­red, and they recouered; so might they haply haue done without prayers. To tell these tales were but to waste time. Let the iudicious Reader repaire to the Authors, they shall find them abundant in proofe of all that I haue said: yet are they fitter for a fires side in a Winters euening, then for a studie and deske in a Sommers morning. Of whom, and o­thers like, I will say but as one of their owne said of others, and might best say of himselfe: Fronte sunt plerique omnes, Surius in com breu. rerum in orbe gestarū. Bellar. in Praef. lib. de Christo. plus quàm meretricia, & nesciunt erubescere: The most of them all haue worse then harlots foreheads, they cannot blush. Quid facie­mus hominibus istis, qui causam non quaerunt tueri suam, nisi frau­dibus & mendacijs? What shall we do to those men, who seeke no­thing to defend their owne cause, but deceits and lyes? If Massonus our aduersary, their friend, did admonish his Christian rea­der, Me in hoc & sequentibus libris, In Benedict. 2 authores multo inferiores ve­teribus, atque impares citaturum: That in this & my following bookes, I shall cite authors farre inferiour to the ancient, and vnlike them: his Reader was not to heare Tertullians, Hie­romes, Augustines, but in comparison of these, certaine baser fel­lowes, whom following ages brought forth in degenerated strength: [Page 340] Certainly we may well and vpon good reason call vpon all good Christians to take heed of such impostures, of whether past or present times, that haue infected the very aire with the filth and stinch of their dangerous and damnable lyes and absurdities.

CHAP. XIIII.
When all is said and done, it is neither the antiquitie of Scriptures, Councels, Fathers, or Histories, nor the supply of Traditions, Con­uenticles, Bastard Fathers, or Legends, that can confine the Ro­mane Catholickes within the limits and bounds of truth, for the triall of their religion; but all must be referred to the Catholicke Church: this must be vnderstood for the Church of Rome, and this againe must be contracted into the Popes person, who must stand sole Iudge in all matters of faith: and this must be the pre­sent Pope for the time being, or none other.

THe holy Catholicke Church being the spi­rituall Paradise of God vpon earth, where the Saints should haue their conuersation as in heauen;Phil. 3.20. it hath pleased his diuine Maiestie in his prouidence to water with a goodly fountaine, which hath deuided it selfe into these foure ancient riuers, of Scriptures, Councels, Fathers, and Histories;Supra cap 6. reseruing soueraigntie and sufficiencie to the first, (as hath bene proued) but yet participating wholesom­nesse in competencie to the rest. This would haue pleased A­dam well, if he had remained in his first integritie, and had held the possession of that place wherein he was infeoffed by his glorious Creator. This would haue bene sufficient to haue made the garden fruitfull both for pleasure & profit, enough to haue made him happie for euer, had he not forfeited his hold,Psal. 49.20. and caused seisure into the Lords hands. But man being in honour had no vnderstanding, but became like the beasts that pe­rish. Thus hath it fared with their dressers of this garden the Ro­mane Catholicke Church: they haue lost the possession, they [Page 341] are remoued out of this pleasant Paradise, This enclosed garden, Cant. 4.12. this spring shut vp, this sealed fountaine. And then no maruell, that as some writers tooke Gange in the farthest Asia, and Nilus in Africke, as if those had bene the riuers of Paradise: so these haue searched in strange countries, by diuers meanes, to find out Traditions, that haue more heads then Nilus; and are farre more violent then Gange, and haue ioy­ned them with the new found lakes of Conuenticles, bastard Fathers, and Legends, as if they were all riuers of the Paradise of God.

2 But will they be contented with these, if they should be allowed them? By no meanes without such conditions as themselues will propose, and those are such as no true hearted Christian will endure: Which is, to put our liues and our reli­gion, which is dearer vnto vs then our liues, into the hands of the Tyrant, that either thinketh, or pretendeth that he doth God good seruice when he excommunicateth vs,Iohn 16.2. or putteth vs to death.

3 Admit their latter Conuenticles, as that of Constance, wherein three Popes were deposed, and one erected in their places: Quantum ad primas sessiones, &c. Bell. de Con­cil. l. 1. c. 7. Supra, cap. 7. As much as appertai­ned to the first sessions (saith Bellarmine) wherein it was defi­ned that the Councell was aboue the Pope, it is reiected by the Councels of Florence, and the last Lateran. ‘But for the last sessions, and those things which Martin the fift approued, they are receiued of all Catholickes. So much as is against the Pope, that is refused; that which he approueth, that is receiued, though it be not cōcluded by the Church.’ The like they hold of all authoritie, be it what it will or may be, for age or youth, it must attend to be admitted into the Church, by him that pretendeth the sole keeping of Saint Peters keyes. In so much that the Councels are no Councels, Fathers no Fathers, Hi­stories no Histories, except the King of Locusts admit them.

4 And that which is most horrible to heare, and most fearefull to thinke, the Scriptures are no Scriptures, if not ap­proued by him. Though he dominere with men, shall he out­face [Page 342] God almightie? The authoritie of the Church is so great, that a man would thinke no mortall thing could be aboue it, as Stapleton endeuoureth to demonstrate.Stapl. princi­piorum analy ‘Eam Ecclesiae autho­ritatem esse, vt etiam non scriptam doctrinam tradere queat; deindè Scripturas interpretandi illam habere potestatem, & maximam, & infallibilem; quin & Scripturas quoque ipsas laxandi & consignan­di facultatē, certo{que} Canonicas ab Apocryphis ius decernendi penes illam esse. The Church hath such authoritie that she may de­liuer doctrine vnwritten, that she hath greatest and infallible power to interpret Scriptures, yea and to set at libertie, or seale vp the Scriptures themselues; and the discerning the Ca­nonicall from the Apocryphall, is also in her power.’ This is more then enough, yet one blusheth not to say fot the Pa­pists,Muri ciuit. fund. 2. Calumnia est, nos Ecclesiā supra Scripturas euehere, nos Ec­clesiam Scripturae iudicem facere: It is a slander to say, that we aduance the Church aboue the Scriptures, that we make the Church Iudge of the Scriptures.

5 But may the Church hold this power when she hath it? Nay, the Pope may enlarge or restraine all this, at his owne pleasure. Let this serue as much as it may, if it will not, then steppeth in the Bishop of Rome with his omnipotency. And at Rome all writers are receiued as dearely as their Clients.Intus quis? Tu quis? Ego sū. Quid quaeris? Vt intrem. Fers aliquid? Non. Sta fo­ras. En fero. Quid? Satis. Intra. Extra de transl. Episc. c. Quanto in Gloss. Bring they nothing for them, let them stand without; bring they ought, they may come in and welcome. Euer prouided vnder the Popes protection. And no maruell, for he can of nothing make something, (obserue the blasphemie; for who can do this but God?) can call them into the Church that were neuer of it, thrust out those that haue liued long in it. He can make hea­thē Philosophers classicall authors for the Catholike Church, and make Bertram and such like more ancient then the best of theirs, Heretickes at his pleasure. Nay a Cardinall can do it vnder the Popes elbow.

6 Cardinall Bellarmine or some friend of his, to his ho­nor, hath made Catalogues in his first two volumes, of such authors as he hath alledged, wherof the first containeth, Tum vetustiores, Tom. 1. im­press. Lugdu­ni. 1587. tum recentiores, Ecclesiae Romanae authores: Alter, sectarios & suspectae fidei Scriptores: The older and the yonger [Page 343] authors of the Church of Rome, but the other the sectaries and writers of suspected credit. In the first volume, among the authors of the Romane Church, are Aristotle, Ho­mer, Isocrates, Plato, Plutarch, &c. all Grecians by nation and speech; Philosophers and Poets, Orators, Historians, not one Romane. Which seemeth strange, for Tullie, Virgil, Caesar, &c. were Romanes indeed, though perhaps not of their Church; but the Cardinals authors, were neither of the Church nor common wealth, Yet authors for the Romane Church. In the second volume poore Bertram, of whom their Index ex­purgatorius is so solicitous to shift off, so ancient that it is ashamed to cast him out, so dispersed that he cannot be called in: is put into the Catalogue of Heretickes and Sectaries, and Ioannes Scotus, with him, one ancienter then he was, and all because 800 yeares ago they held that opinion of the Sacra­ment which we maintaine at this day.Bellar. de Eu­char. sacra. l. 1. cap. 1. For they are all Here­tickes that speake against them, in so much that I maruel how Saint Peter or especially Saint Paul, hath escaped them. And thus they deale with all authoritie whatsoeuer.

7 When they haue sought heauen for Prophets, Apostles, Euangelists, Fathers, Martyrs, and Saints, of all times, they find not any that fauour their cause: therefore they vilifie and re­iect all their testimonie. Then they seeke Purgatorie, for Ab­bots, Priors, Friars of all fashions, and Schoolemen of all fa­ctions. And yet these they dare not well trust, or commit their cause vnto them, because sometimes they hit vpon a truth, and reproue the Pope as Balaams Asse reproued the madnesse of the Prophet; and such must be purged. Then they rake hell,Numb. 22.30 2. Pet. 2.16. Plato and Vir­gil are their Authors for Purgatory. for na­turall Philosophers, curious Orators, lasciuious and lying Po­ets, to assist them; and though they be their helps in many things, yet in some things the Romanists are so absurd, as na­turePlutarch of Numa and Pythagoras. it selfe abhorreth them, so grosse and palpable, that Rhe­torick can neither defend their paradoxes, nor proue their ab­surdities, so false and impudent, as the Poets can neither reach their scurrilities, nor match their fables. And therefore they must straine a note aboue Ela, and fetch their witnesses and iudges out of their owne den of thieues, from the beast with [Page 344] seuen heads, or from the whore of Babylon that sitteth there­on.Greg. de Va­len. in analy. lib. 5. cap. 8. in Rubrica. That is in plaine tearmes, Nec praeteritam aliquam Traditio­nem sine praesenti authoritate iudicem esse sufficientem omnium con­trouersiarum fidei: ‘Neither any former Tradition without the present authoritie, to be a sufficient iudge of all controuersies of faith.’

8 When Salmeron had commended both Scriptures and Traditions for triall, yet concludeth after a solemne place to that effect out of Dionysius: Tom. 1. prole­gom. 9. prim. quinquagena. can. 1 cap. 1. coel. Hier. ‘Neque haec sunt satis nisi accedat vn­ctio & eruditio spiritus Sancti, quem promisit Dominus mansurum nobiscum in aeternum, qui & in generalibus Synodis, & in Christi vicario & Petri successore residens, omnes incidentes quaestiones, & ortas de fide controuersias, suâ authoritate, terminet atque resol­uat. Neither are these sufficient, vnlesse there concurre the vn­ction and instruction of the holy Spirit, whom the Lord pro­mised to remaine with vs for euer; who being resident in ge­nerall Synods, and in Christs vicar & the successor of Peter, by his authoritie determins and decides all incident questions & controuersies arising concerning faith.’

9 So that in very truth, or at least in their meaning, nei­ther from Angels nor holy men, neither from Scriptures nor Councels, neither from Fathers nor stories, neither from Tra­ditions, nor new Conuenticles, neither from bastard Fathers, nor golden Legends, neither from Friars or Schoolemen, nei­ther from Christian or heathen, neither from old or new, nei­ther from time past, or time to come: but from the present Church militant, and that not Catholick, or vniuersally spread vpon the face of the earth, but abridged or confined to the Church of Rome; they must determine all controuersies, inter­pret all Scriptures, assoile all doubts, resolue all questions, or­der all affaires, dispose of all rights, establish all truth vpon the earth. That all men may flatter and say, ais? aio: negas? nego. I say as you say, I denie what you denie, I beleeue as the Church beleeueth.Antoninus par. 3 fi. 23. c. 3 §. 2. Quaere plu. in not. p. 18. 19. For nulli dubium est quòd Ecclesia Apostolicasit mater omnium Ecclesiarum, à cuius nos regulis nullatenus conuenit de­uiare; & sicut filius venit facere voluntatem Patris, sic vos implete voluntatem matris vestrae quae est Ecclesia, cuius caput est Romana [Page 345] Ecclesia. ‘No man needeth doubt, but that the Apostolique Church is the mother of all Churches, from whose rules to erre, is not conuenient at any hand; and like as the Sonne comes to do the will of his Father, so fulfill you the will of your Mother the Church, whose head is the Roman Church, and the Pope the head of it. And so there is head vpon head, like top and top gallant.’ And then the Church must hold what the Pope alone commands. So that he is the basis and ground worke of all truth; which how it may stand with Religion, reason, probabilitie, or possibilitie, shall afterwards appeare.

10 If this were true, or could euer be proued, I must con­fesse it were the most expedit course to end al controuersies, and to establish as constant a peace, as is held by Satan and all his diuels in hell. For what need we study the Scriptures, search the Councels, reade the Fathers, recollect the histo­ries, so long, and with so great contention, labour in rea­ding, disputing, writing of so many questions and controuer­sies, if one man, whose person and place is knowne, can de­fine and determine all as he list, and his word must stand as a finall end to all men, in all matters, through all the world? No maruell then if the Romanists be so eager to presse this aboue all things, and to vrge it by all meanes against the Go­spell, that the Pope is all in all.

11 Neither may we wonder that Cardinall Bellarmine maketh it the top and summe and substance of all our dif­ferences. De quâ re agitur, cùm de primatu Pontificis agitur? Praef. in lib. de Rom. Pont. breuissimè dicam, de summâ rei Christianae. Idenim quaeritur, debe­átne Ecclesia diutiùs consistere, an verò dissolui & concidere. ‘What is questioned when we handle the matter of the Popes Pri­macie? I will answer shortly, euen of the summe of all Chri­stianitie. For this is the question, whether the Church should consist any longer, or it should be dissolued and fall for euer. If he had said of the Supremacie, the first part of his sentence had some truth; for proue it, proue all.’ So is it not by the Cardinals leaue with the Primacy. For the Pope will be easily granted Prime, if he be a good Bishop, but [Page 346] not supreme, be he neuer so good. But the Church stood, and may stand still, if he be neither: though in truth the Ro­mish Court cannot if we deny him either. Doctor Stapleton saith,Princ. doct. l. 7. c. 10. & l. 10. c. 11. that neither Councels, nor Fathers, nor any thing, but the Pope, is iudge of all controuersies, and that he saith not onely once. And if a Councell be called, it is more then needs, rather of congruitie then of condignitie, rather for conueni­ence, then necessitie: ‘So saith a Cardinall Ioan. de Turre-cre­mat. Quanquam summus Pontifex pro singularitate principatus sui omnem legem condere & dare possit toti Ecclesiae, iuxta caput, Sunt quidam, 25. quaest. 1. nihilominus saepè (& hoc rationabiliter) patres Ecclesiae Synodaliter congregat, &c. Although the great Bi­shop for the singularitie of his principalitie, may make and deliuer all law to all the whole Church, according to a Chap­ter (in Gracian:) yet notwithstanding often (and that reasonably) he gathers the Fathers of the Church Synodically.’ By which it is plaine, that he may choose whether he will call Councels or not,Tho. Aquin. quodlibet 8. alleg. à Ioan. de Turre-cre­mat. sum. de Ecclesia. l. 2. c. 112. there is no great necessitie for it. He can make and de­liuer all law to the Churches. And what need we more ado? yea another saith, Magis standum es [...] sententiae Papae quam de fide in iudicio profert, quàm quorūcun{que} hominum sapientium, in Scrip­turarum opinionibus. Nam & Caiphas cum esset Pontifex licet ne­quam, prophetauit. ‘It is better resting vpon the sentence of the Pope, which in his iudgement he deliuers, then the opinions of whatsoeuer wise men in matters of Scripture. For euen Caiphas when he was high Priest, though wicked, yet he prophecied,Idem ibid. Agapto. PP. in c. Sic. distinct. 19. and so did Balaam.’ And againe he saith, Sic om­nes Apostolicae sanctiones accipiendae sunt tanquam ipsius diuina voce Petri firmatae: So are all the Apostolicall sanctions to be receiued, as if they were confirmed by the Diuine voice of Peter himselfe.

12 And they are yet to this day more desperate in the maintenance of their Popes priuiledge then euer they were, though with sinne and shame enough. Pernegamus contin­gere posse vt Pontifex aliquid in rebus controuersis cum authoritate definiens (ad quod scilicet credendum obliget vniuersam Eccle­siam) Scripturae sacrae repugnet. Greg. de Val. de idolatriâ lib. 4. cap. 16. Sed illud asseueramus constantis­simè [Page 347] haereticos esse qui non credunt id Scripturae sacrae consentaneum esse, quod ea ratione Pontifex definiat: ‘For it cannot possibly be, that the Pope concluding any thing in controuersie, by his authoritie (in that he binds the vniuersall Church to be­leeue) should contradict the Scripture. But we constantly affirme them heretickes that beleeue it not agreable to the Scriptures, euen for this reason, because the Pope concludes it.’ Yet for all this Pope Vrbane in that law doth somewhat li­mit himselfe, that he may not make a law against that which Christ or his Apostles, or the holy Fathers that followed them haue definitiuely determined. Notwithstanding the Glosse as­keth, why not against the Apostle? seeing that Pope Martin dispensed in Bigamie, and against a Canon of the Apostles, yea and against the Lord also, who bids vs vow and pray; and yet he absol­ueth both from oath and vow. And I aske the same question, why not? Seeing one Pope could dispence with one King to marry his brothers wife; another Pope with another King to mar­ry a second wife, though his first liued; and a third with an­other King to marry his neece by consanguinitie? and all this for ought I see may be defended, (aswel as the rest) as the Glosse saith. For against the Apostles if it concerne not an Ar­ticle of faith, and against the Gospell by interpreting it, &c. at his pleasure he may dispense.

13 The Glosse hath yet a more subtill distinction.Extrau. 19. lib 14. c. 4. Gloss. in verbo de­claramus. Ga­ther hence, saith it, that the prince of the Church & Christs Vicar, may make a declaratiō vpon the Catholique faith, this maybe tol­lerable. But he may also make an Article of faith: Si sumatur Ar­ticulus non propriè, sed largè: ‘If you take an Article not properly but largely, for that we must beleeue. With more subtile words, to small purpose.’ So that we must beleeue what the Pope commandeth. The transgression whereof is as great a sinne as the violation of the Law of God. So the Glosse applying that to the person of the Pope, which the text of the Law gi­ueth to the word of God, saith in the Popes name,Distinct. 50. c. Si qui sunt. Quicun­que praeceptis nostris non obedierit, peccatum idolatriae & Paganita­tis incurret: ‘Whosoeuer obeyeth not our commandements, let him incurre the sinne of idolatrie and Paganisme. And [Page 348] what is this, but to make it as grosse a fault, not to beleeue the Pope, as not to beleeue the Gospell of Iesus Christ the Sonne of God? and then (as I said) what need any longer dispute?’

14 Though Stapleton and Turrecremata in this case be direct enough, yet Gretzer that defends the grossest Popery in the grossest maner, disputes the case against a Caluinist in plainer & more downright termes,Defens. Ro­berti Bellar. l. 3. c. 10. thus. The Caluinist, as Gretzer cals him, saith, Per Ecclesiam intelligunt Papistae, primò Patres, &c. The Papists vnderstand by the Church, first the Fathers, then the agreeing opinion of the Fathers; for if they consent not all, they giue them not so great authoritie. Mentitur Caluinista, suósque fu­mos & nebulas vendit: The Caluinist lyes, (a foule mouth) and sels his smoke and clouds to his Companions. Per Ecclesiam enim quando dicimus esse omnium controuersiarum fidei iudicem, in­telligimus Pont. Romanum, qui pro tempore praesens nauiculam mili­tantis Ecclesiae moderatur, ac gubernat, quíque viuâ voce, sententiā suam, clarè, disertè & euidentèr adeuntibus & consulentibus ex­plicat: ‘For by the Church, when we say she is the iudge of all controuersies of Faith, we do vnderstand the Bishop of Rome, which for his time, in person, doth guide and gouerne the ship of the militant Church, and who by his owne mouth deliuereth his opinion, clearely, plainly, euidently, to them that come vnto him, and seeke his counsell.’ And againe, In­telligimus etiam nomine Ecclesiae Pontificem pro tempore viuentem, cum Concilio quod ipse conuocare & congregare potest. ‘Et hunc summi Pastoris, & aliorum praesulum coetum, dicimus esse imme­diatum, ordinarium, & visibilem controuersiarum, quae de religi­one existunt, Iudicem. We vnderstand also by the name of the Church, the Pope for the time being, with a Councell which himselfe may call and assemble; and this company of the chiefe Pastor and other Prelates we affirme to be the im­mediate ordinarie and visible iudge of controuersies, which arise in religion.’ But what needs this latter of a Councell with the Pope, with so much concourse and trouble, when the Pope may do it alone, though no body be with him, as they all hold? Yet farther, Ais tertiò, interpretantur Ecclesiam [Page 349] Papam. Non abnuo. Quid tum? De eius sententia est etiam quod du­bitemus. Num iure? Quomodò certi esse possumus ipsum non errare? Ex illis, Tibi dabo claues, &c. Quomodo sciam ista de Papa dici? Ex traditione Ecclesiastica, ex consensu maiorum, totius{que} antiquitatis suffragio, ex textu ipso, si ad eius lectionem nulla ad feratur peruica­cia & antecepta persuaso. Denique velis nolis ex ipsius Papae sen­tentia & definitione, &c. ‘Thirdly, thou sayest, they interpret the Church the Pope. I grant it: What then? We may doubt also of his sentence. But whether iustly? How can we be certaine that he erres not? From that which he saith:Math. 16.19. I will giue thee the keyes, &c: The gates of hell shall not preuaile against it: Whatsoeuer thou bindest, whatsoeuer thou loosest: I haue prayed for thee that thy faith might not faile.Luk. 22.32. But who shall iudge of the sence of this place? or how shall I know this is spoken of the Pope? Frō Ecclesiasticall tradition, the consent of our elders, the suffrage of all Antiquitie, out of the text it selfe, if there be brought no peruerse obstinacie,Preiudicate opinion. or a fore­perswasion. To conclude, whether thou wilt or no, from the Popes owne sentence and determination. A man would thinke this were enough, the last would serue, what need the rest?’

15 The Caluinist yet obiects:Ibid. Absurdum & indignum est dicere, omnes Pontificum definitiones habere aequalem authoritatem cum Scriptura sacra: ‘It is absurd and vnworthy to be spoken, that all the determinations of the Popes be of equall autho­ritie with the holy Scriptures. Absurdum est, sed in schola Cal­uini, non Christi, loquendo de definitionibus fidei quantum ad infal­libilitatem attinet. &c.’ It is absurd indeed; but in the schoole of Caluin, not of Christ, if you speake of definitions of faith, as much as appertaines to the infallibilitie thereof.

16 This is a faire and full confession of Romes doctrine, that it is neither Scriptures, nor Councels, nor Fathers, nor histories, but the Church; and that not Rhetoricall, but Lo­gicall, not with a broade hand, but with a clitcht fist, with­out any body, the head alone, the Pope himselfe.Greg. de Val. Analys. l. 5. c. 1. Neque sa­cra Scriptura, neque etiam sola Traditio (si ab ea separes praesen­tem in Ecclesia authoritatem infallibilem, sic enim de Traditione [Page 350] nunc loquimur) est illa authoritas infallibilis, magistra fidei, & iu­dex in omnibus quaestionibus. Talis igitur authoritas non est propria alicuius, vel aliquot hominum, vita defunctorum. ‘Quod si extat, ta­men aliqua talis humana authoritas, vt probatum est, neque verò ea est illorum hominum propria, qui iam praeterierunt: restat vt viuat semper inter fideles praesens Neither the holy Scripture, nor Tra­dition alone (if thou separate from it the present infallible authoritie in the Church, for so we now speake of Tradi­tion) is that infallible authoritie, the mistris of faith, and iudge in all questions. Therefore such authoritie is not pro­per to any, one or more, departed this life. So that if there be extant any such humane authoritie, as is proued, and is not indeed proper to those men who are already passed, it re­maineth it should liue present alwayes amongst the faith­full.’

17 This he goeth about monstrously and profanely to proue,Cap. 2. Cap. 3. Cap. 4. by the obscuritie of the Scriptures, then by their insuffici­encie, then by reason, as farre as I see, out of his owne rule, then by the exactest forme of a common wealth, then out of Saint Peter, lastly by the maner whereby God teacheth men, Cap. 5.6.7. as much to say, by blasphemies, vanities, nullities, suppositions, surmises, without feare or wit, grace or honestie. Yet he audaciously proceedeth,Cap. 8. Sicut de authoritate ipsius Scripturae necesse est, per aliam certam regulam constare, ita etiam de authoritate Traditio­nis, si ea quoque reuocetur in dubium. Non enim Traditio loquitur etiam clarè & perspicuè de sese, vt neque ipsa Scriptura. Deinde cum Traditio scriptis ferè Doctorum orthodoxorum in Ecclesia conuersetur, quaestiones & dubia moueri possunt de sensu illius, si­cut dubitatur saepè de sensu & mente Doctorum, &c. hoc in loco, velim vt ij qui sectis hodie addicti sunt, incipiant secum perpendere, quantopere à recta fide aberrent: siquidem eam discere nolunt ex a­liquâ authoritate praesente: cuius tamen solius vt probatum est, ab­soluta & plena potestas est, in omnibus fidei quaestionibus iudicandi. ‘As of the authoritie of the Scripture it selfe, it is necessarie it should stand by some certaine rule, so likewise concerning the authoritie of Tradition, if it be brought into question. For Tradition speaketh not clearely and perspicuously of it selfe: [Page 351] so neither the Scripture. To conclude, whereas Tradition is found in the writings of the orthodoxall Doctors in the Church, questions and doubts may arise of the sence of it, as it is often doubted of the sence and mind of the Doctors, &c. In this place I would that they who this day are addicted vnto sects, would consider with themselues how much they erre from the true faith, in as much as they will not learne it from the present authoritie: which notwithstanding alone, as is proued, hath an absolute and full power of iudging in all questions of faith.’ Cum authoritas illa, magistra fidei, Lib. 6. Assertio prob. apud ip­sos Christi fideles perpetuò vigeat, non alibi vel quaeri decet, vel in­ueniri potest, quàm apud veram Christi Ecclesiam, hoc est, apud congregationem verè fidelium. Ea verò congregatio non alia est quàm coetus eorum qui Rom. Pontifici pro tempore existente parent. ‘Whereas that authority, the mistris of faith, doth perpetually flourish amongst the faithfull of Christ themselues, it ought not to be soght for, nor elsewhere can it be found, then in the true Church of Christ, that is, in the congregatiō of the truly faithfull. And that congregation is no other, then the assem­bly of those who obey the Romane Bishop existant for the time.’ Non in singulis, non in omnibus Christi fidelibus, Cap. 4. de Ec­cles. proprie­tatibus.—sed resi­det illa summa Ecclesiae authoritas in Christi Vicario, summo Ponti­fice, siue vnâ cum Episcoporum Concilio, siue absque Concilio res fidei definire velit: ‘Not in euery particular, not in all the faith­full of Christ, but that prime authoritie of the Church, is resi­dent in Christs Vicar, the chiefe Bishop, whether he define matters of faith, assisted with the Councell of Bishops, or, without the Councell. Ipsa vna Pastorem rectissimè agnoscit, Cap. 9. eius{que} iudicio in controuersiis acquiescit: Which onely most iustly acknowledgeth her Pastor, in whose iudgement concerning controuersies she resteth.’

18 To this he applieth a speech of Saint Cyprian: Cypr. l. 4. epist 10. ad Flor. Pap. Plebs Sacerdoti adunata, & Pastori suo grex adhaerens: A people vni­ted to the Priest, and a flocke cleauing to the Pastor. That which the Father speaketh of euery Pastour and his owne flocke, that Ʋalentia appropriateth to the Bishop of Rome alone, with great iniurie to the rest, while ouermuch is arro­gated [Page 352] and vsurped by one.Valē. l. 7. asser. probanda. Pontifex ipse Romanus est in quo au­thoritas illa residet, quae in Ecclesia extat ad iudicandum de omni­bus omnino fidei controuersiis. Ibid. c. vlt. Tria igitur à nobis hactenùs probata & defensa sunt, ex quibus certissimè concludimus Rom. Pont. su­premâ in Ecclesia authoritate ad constituendum infallibiliter de re­bus fidei & morum praeditum esse. Secundò, non Petro solùm, sed eius etiam vsque in saeculi finem legitimis successoribus eam à Christo au­thoritatem tribui. Tertiò, Romanos omnino Pontifices esse in eo ge­nere legitimos D. Petri successores. ‘Quare manet profectò, Rom. Pontificem pro tempore existentem, eum esse, cui tanquam successori D. Petri vniuersalis Ecclesiae cura, quod ad fidem mores{que} spectat, commissa sit, & in quo proinde de quaestionibus omnibus fidei, decer­nendi authoritas, resideat. The Bishop of Rome himselfe is he in whom that authoritie is resident, which is extant in the Church, for iudging of all controuersies of faith. There are therefore three things hitherto proued and defended of vs, vpon which we certainly conclude: 1. The Romane Bishop to be endowed with supreme authority in infallible concluding of things concerning faith and manners. Secondly, that au­thoritie was giuen by Christ, not alone to Peter, but also to his lawfull successors, euen to the end of the world. Thirdly, the Romane Bishops all together in that kind are the lawful successors of Saint Peter. Whence indeed it remaineth, the Romane Bishop for the time extant, to be he, vnto whom, as to Saint Peters successor, the care of the vniuersall Church, as touching faith and manners, is committed: and in whom also the authoritie doth reside of discerning all questions of faith.Lib. 8. assert. prob. pag. 66.’ Quotiescunque Rom. Pont. in fidei quaestionibus definiendis, illa qua est praeditus authoritate vtitur, ab omnibus fidelibus tanquam doctrina fidei recipi, diuino praecepto debet ea sententia, quam ille de­cernit esse sententiam fidei: toties autem ea ipsum authoritate vti credendum est, quoties in controuersiis fidei, vel per se, vel vnà cum Episcoporum Concilio, sic alterutram sententiam determinat, vt ad eam recipiendum obligare velit vniuersam Ecclesiam. Ib. cap. 3. p. 70. vbi plura. Againe: Siue Pontifex in definiendo studium adhibeat, siue non adhibeat, modò tamen controuersiam definiet, infallibiliter certè definiet, at­que adeò re ipsa vtetur authoritate sibi à Christo concessa. ‘As often [Page 353] as the Bishop of Rome practiseth that authoritie he vseth, the sence he decerneth to be the sentence of faith, ought by diuine precept, of all the faithfull to be receiued as a doctrine of faith. And it is to be beleeued, that he vseth that authoritie as often as in controuersies of faith, either by himself, or toge­ther with the Councell of the Bishops, he so determineth ei­ther way that he would bind the vniuersall Church to the re­ceiuing of it. Whether the Bishop vse or not vse his best ende­uour, notwithstanding he define the controuersie after that manner, he questionlesse shall infalliblie define it, and so in very deed, shall vse the authoritie granted him from Christ. A man would thinke this were enough, if not too much.’

19. The supereminent, I may iustly say, the omnipotent po­wer, which the Canonists, and some schoole Diuines, attri­bute to the Pope in this case, is beyond and aboue all this abominable in it selfe, incredible to them that cannot reade it themselues, and will not beleeue it on our reports.Extrau. 1. Tic. 1. c. 2. Glos. De transl. E­piscoporum, ca. Quanto. Dist. 19. c. Sic omnes. 9. q. 3. Nemo 24. q. 1. Haec est fil. Dist. 40. si Pa­pa. I thought the Pope had no brothers but all children. But in truth many of them haue more children then brothers and sisters. Hosius Conf. Petroc. c. 29. His ful­nes of power: His impossibility to erre: His ability to make of nothing something: That the Decretall Epistles are to be numbred with, or taken for, the Canonicall Scriptures: and therefore are to be ac­cepted as if they proceeded out of the diuine mouth of Peter. That if the whole world should sentence against the Pope in any matter, yet it seemes we must stand vnto the Popes determination: That none may iudge of his iudgement, much lesse retract it: That if the Pope be found negligent of his owne and his brethrens saluation, vn­profitable and remisse in his affaires, and besides be silent in all good­nesse, and rather hurts himselfe, and all others; neuerthelesse car­rieth innumerable people with himselfe in extreame slauery to hell, there to be punished with himselfe, with many stripes; yet let no mor­tall man presume to reproue his faults, because he may iudge all men, and be iudged of no man, except he be deprehended out of the faith: That truth cleaues to his chaire: That God would not haue it respected whether it be Iudas, or Peter, or Paul, but onely this, that he sit in the chaire of Peter, and that he is an Apostle, and the Le­gate of Christ, is the thing he would haue regarded. With more and worse to this purpose. That he is our Lord God; can do all things; might do what him listed, yea euen vnlawfull things; and [Page 354] is more then God, De sectis. 115. Staple. in Epi­stola. Pope Gregorie the thirteenth is called tertius Apost­lorum, 5. Euang. as Zabarell saith, that the Popes flatterers haue perswaded. That he is, Supremum in terris numen, The highest Godhead in earth. To conclude, that innume­rable the like, or more extrauagant then these, are disper­sedly scattered through the Canon Law, in the text and in the Glosse, among the Canonists and other Popish writers, is so apparent they cannot deny it; nay they will not, but impudently defend it to this day, most wickedly and profanely, and it cannot be but against their owne con­sciences. Or else they excuse it, and qualifie it ridiculously, rather to delude then satisfie a doubtfull mind. By this infalli­bility of truth, Iohn the 22 could not define an vntruth, for though his will was absolute, and his purpose resolute, yet God would rather kill him, and preuent him by death, to saue the credit of that Sea,Analy. l. 8. c. 3. &c. as saith Valentia.

20 But what need we search into this dungeon of dark­nesse, the Popes Decrees or Canons? we haue it cleare by the freshest, and newest writers of the Romane Church, that when all is done the Pope must be the last refuge for triall of all questions and doubts; no wit but in his head, no truth but in his breast, no strength but in his hands, no rest but in his chaire. Which although it be before proued sufficiently, yet a word or two more will not be amisse.L. 2. c. 10. ‘Insuetum non est, vt veteres it idem damnentur errores, si nocendo fiant noui, saith des­perate Gretzer: It is not vnusuall, that old errors with their authors should likewise be condemned, if by hurting they be made new: and so farre very well and truly. We haue exam­ple hereof in Gelasius the Pope, who tooke out of faithfull hands by a law. Tertullian and Origen, and others very ancient. Neither is this amisse if they will make no vse of them theselues. This right euer is, and was, and shall be in the Church, to turne out that carefully, which bringeth detriment to the flocke. Yet neither is this to be misliked. And if it be lawfull to banish a whole booke, it may be as lawfull, to proscribe a part whether great or little.’ I could grant this as reasonable, the one as the other, Either by cutting it forth, or blotting, or scraping, or simply leauing it out, and that for the readers profit. Here now are two grosse impo­stures [Page 355] and villanies, that vnder this coulour, they will corrupt and depraue all the Fathers at their pleasure, that no testimo­nie of Antiquitie after the Scriptures may be had: the other, that none shall iudge what is true or false, right or wrong, to be put out, or left in, but what their Synagogue will, or their contracted Church (which is the Pope) pleaseth.

21 So that the Pope may interpret the Scriptures, as him­selfe liketh, he may cancell Councels as he will, he may make voide the Fathers in part or in all as him listeth, no Antiquitie or authoritie can confine him, nor Traditions tye him; and then what striuing with such a mighty man?Plutarch. Sicinius as tur­bulent as he was, yet durst not meddle with Crassus. Foenum in cornu gerit. Either he had too much money in his purse, or too much power in his hand to be dealt withall. He is more then a curst cow, he is a mad bull, and hath long hornes; no man that hath wisedome in his heart, or wit in his head, will meddle with him, or at least trust him. He will engrosse all our wea­pons into his owne hands, as the Philistines vsed the Israelites,1. Sam. 13.19. and worse, not leauing vs so much as to mend our shares wherewith we might plow the fallow ground of mens hearts to sow the good seed; nor sharpen our hookes, wherewith we might weed vp the cockle and tares which Antichrist hath sowed in the night of darknesse and ignorance, while men slept in securitie, and attended not their owne saluation.

22 What need any more be said hereof? Seeing it is not onely before sufficiently obserued, what authority the Bi­shop of Rome and his Antichristian Sea hath challenged ouer the Scriptures of God, and all monuments of Antiquitie, but it is also yet confessed and put in practise, that the Pope present may make voide whatsoeuer his predecessors haue concluded. His successors no Pope can so confine within any limits, but that he may make voide what himselfe liketh not.Extra de elect & elect. po­testate c. In­notuit. Per eum. Prohibentis intentio. This is directly written in the Canon law, and this is practised by the irregular Popes. Innocentius the third saith, Nobis per eum adempta non fuit dispensandi facultas, &c. The power of dis­pensing is not (by our praedecessors) taken from vs, whereas that was not the intention of his prohibition, who could not in this behalfe [Page 356] worke any preiudice vnto his successors, who are to exercise the like, yea the same power; Par in parem imperium non habet. whereas those who are equall haue no authori­ty each aboue other. This by practise is confirmed, as in many things heretofore, so lately in a matter of greatest moment, which is the translation of the Scriptures. Sixtus quintus after diuerse editions and castigations of the vulgar Latine transla­tion according to the Decree of the Trent Conuenticle, set forth the same old translation of the Bible, conferred with ancient Copies, from diuers libraries, out of sundry Vniuersi­ties of most nations; many things he amended with his owne hand, had it printed by the Apostolicall Printer, and reposed in the Vatican library; dispersed ouer all countries, as well on that side the Alpes, as on this; commanded to be vsed, and that onely, in all schooles, preachings, and writings. Who would not thinke that a thing of so great moment, vpon so long deliberation, after such care and prouision, by an vner­ring Pope, for such publicke vse, vpon such hazard, or helpe, of Christian soules, should be done one once for all, and receiued for euer, to the common blisse or bane of the Church? Yet euen this is altered, changed, almost made voide, by Clemens octauus another Pope, diuers, yea most contrary in many things; exposed and authorised as the former was by his pre­decessor, which more largely and more plainly is by Doctor Iames most wittily obserued.Bellum Papa­le. Innocentius words are verified in our dayes by this example, That no Pope can limit the power of his successor.

23 And any Pope made derogate from, or vtterly abro­gate the acts of his predecessor. Which is no new thing, if we remember the times and deeds of the Popes that fallowed, as Formosus, Balens ex Stella. Stephanus, Romanus, and others. ‘Of which dayes Stella iustly complaineth, that Omnis virtus, tam in capita quàm in membris, ex hominum ignauiâ consumpta fuerit: All vertue, as well in the head, (which was the Pope) as in the members, (which were his Clergie) was by the sloth of men consumed.’ ‘And of whom Platina saith,Platin. in Ro­mano. Nihil aliud hij Pontificuli cogita­bant, quàm & nomen, & dignitatem maiorum suorum extinguere, &c. These pettie Popes thought vpon nothing else, but how [Page 357] they might blot out the name and honour of their ancestors.’ Against which basenesse he inueyeth most bitterly vnto the end of the storie of Romanus. And spareth not to lay about him before and after, giuing diuers Popes though not perhaps all, yet many of them, part of their deserts. Howbeit these and such as these, are the men must haue the decision of all contro­uersies, the command ouer all consciences, the assurance of all truth, the guidance of all the world, yea & as much worse then these, as the worst of these is worse then their best Popes, as after shall appeare.

24 Yet heare the impudencie of a superstitious (shall I say) or a blasphemous man, for his Antichrist, against God and his Sonne Christ, the Sauiour of the world.Cusanus Epist 2. ad Boëmos p. 833. Pro infallibili regulâ salutis nostrae Christus hanc tradidit potestatem & autho­ritatem &c. ‘Christ hath giuen to his Church this power and authoritie for an infallible rule of our saluation, that when we stand in the vnitie of that Church which cleaueth close to Peters chaire, by which he doth bind his successors, euen the wicked, to Christ the head; we cannot erre from the way of Saluation,Where is their cor vnum via vna. although in the Church one goes one way and another another. You will say perhaps, the Church of these dayes doth not so walke in the rite of the Commu­nion, as before those times, when most holy men did both in word and worke confirme by the force of Christs precept, that the Sacrament was necessarie in both kindes. Could the Church then erre? verily no. But if not, how is that, now adayes, not true, which was then affirmed by all mens opini­on: whereas this Church is not another then that? Certain­ly thou must not let this moue thee, that at diuers times, now one rite, then another, is found in the sacrifices, and also Sa­craments; yet the truth standing, and that the Scriptures are fitted to the time, and diuersly vnderstood, so that at one time they be expounded according to the current vniuer­sall rite, but that custome changed, the opinion may be changed.’

24 Where then is Antiquitie, so much commended, so much admired, so often vrged? A new Pope may alter an old [Page 356] [...] [Page 357] [...] [Page 358] Popes Decrees. This is nouelty, for Antiquity. A new custome may vndermine an old. This also is noueltie, for Antiquitie. Yet this must stand for an infallible rule of Saluation, then which nothing is more vncertaine. Yea though confirmed by the force of Christs precept, yet may it be altered by the Popes pleasure, or customes instabilitie. Howsoeuer it be, no man need be troubled, hold what men will, so they hold Peters chaire fast, they are safe from error, though they de­fend contradictories. What is this, but to turne all religion out of the Church, and to set it on the weathercocke to be whirled about with euery blast of false Doctrine? As time may alter opinions in Religion in the same Church, (for the Romanists will haue but one, and that theirs onely, or no bodies) so may it also varie with places, but prouided al­wayes the triple Crowne be not touched.Azorius instit. Morall. 2. c. 13 ‘Animaduerten­dum, habendam esse rationem prouinciarum, nationum, gentium: This is worth obseruation, that consideration must be had of prouinces, nations and kingdome. For it is wont also to come to passe, that the opinion which is common in one Countrie and kingdome, is not receiued in another. For in France there are some opinions taught with common consent, which notwithstanding in Spaine or Italy are refuted, and improued, almost of all men. As that the Crosse should not be worshipped with the honour and veneration of Latria, (that is, that worship which is due to God alone) but with some other inferiour worship, many writers in Germanie and France haue taught, but in Spaine with common consent it is taught that the worship and honour due vnto God a­lone is to be giuen to the Crosse.’ In Epistolas B. Pauli lib. 1. part. 3. disp. 1. ‘And Salmeron saith, that Ecclesia dicitur vna, non tempore, aut loco, aut gente; aut indiuiduis quae transeunt, sed fidei confessione circa definita & proposita omni­bus ad credendum, quae varia, vario tempore & diuersis locis cre­denda proposuit pro variâ hominum capacitate: The Church is said to be one, not from the time, or place, or nation, or indi­uiduals which are transitorie, but from the confession of faith concerning things defined, and propounded to be beleeued of all men: Which hath proposed diuers things, at diuers [Page 359] times, in differerent places, to be beleeued, according to the diuers capacities of men.’

25 If these men onely teach the religion of Christ, at what time, or in what place, may a man be sure to find the truth? Can the Pope sit in his chaire and moderate the Church, and reconcile, or rather maintain opposite propositions? They say the diuell wondred to see two ships saile contrarie wayes, with one wind. But this is vsuall we see in the Sea of Rome, where they can crosse the very heauens with contradictions; a monstrous wonder to men and Angels; yet the lesse won­der, because we see it most common.

26 These premises considered,Suruay. l. 2. c. 6. §. 14. I would gladly aske D. Kellisons question with little alteration of his words, as the case requireth: If one in England should doubt whether he should worship the Crosse with the highest, or with inferior worship, (which is a question of great moment and conse­quēce; for to giue lesse then due, is a profanesse; to giue more, is plaine idolatrie) whither may we send him for resolution? To France? there is one opinion: To Spaine? there is another. To Germanie? they are one with France? To Italy? they are indifferent. To the Church? it consisteth of those members, as they conceipt, and they are principall parts of the whole. To the Pope? who sits still like the idoll Baal, and is asleepe,1. King. 18.27 or otherwayes busied, he meddles neither with the one opi­nion nor other, but hath let it hang in suspence these many yeares, without determining any certaintie with either par­tie; which notwithstanding he may do, by their learning, with a dash of his pen, or a blast of his mouth, for one peniworth of inke, parchment, and lead.

27 The like may be said of many other points, as of the conception of the blessed virgine Marie, or certaine subtil­ties of schoole Diuinitie, or other indifferent points of doc­trine, not defined by the Church,Ibid. §. 1. 5. but left to the free cen­sure of euery man. For which there hath bene not onely con­tention in words, but bloudy blowes. Be the questions of lesse or greater moment, there is but one truth. And what is not truth is error, and what is error is sinne, and all sin stin­geth [Page 360] the conscience, and defileth the man, and without Gods mercy damneth the soule. If the Bishop of Rome can deter­mine all questions of faith; cannot erre in the highest mysteries of Religion, is the worlds oracle and Apollo him­selfe, why setteth he not peace in these things in his owne deare Spouse? He will neither beleeue Scriptures, nor any other Antiquitie in these cases. If he haue not the power they speake of, let him renounce it: if he hath it, let him exercise it, and compose all difficulties, for the peace of his friends, and the stopping of aduersaries mouthes.

28 Forasmuch as I vnderstand, they haue no other rea­son to make such a do for their vniuersall Bishop ouer the whole Church, but to determine controuersies, reconcile contradictions, appease strifes, satisfie conscience, that all men may goe one way of certaine truth towards heauen, where they would be. About this D. Kellison maketh many words and vseth many similitudes,Suruay. lib. 1. c. 6. That euery kingdome must haue a King, euery dukedome a Duke, euery common-wealth a magistrate, euery citie a maior or baliffe, euery army a generall, yea euery vil­lage almost hath a constable, euery family a good man of the house, and euery schoole a schoolmaster; and shall not the Church of God, the societie of the faithful and chosen seruants, haue a visible head to direct it, and a Iudge to rule it by lawes, and to gouerne it by au­thoritie? &c. God defend else: but Rome should haue her Bishop, and Alexandria hers, and Constantinople hers, and Canterburie hers, and Yorke hers, and euery kingdome, and prouince, and diocesse haue their Bishops. But must all king­domes haue one King ouer them, the other pettie Kings vn­der him? And so one Duke ouer all Dukes? one magistrate o­uer all cōmon-wealths? one maior or baliffe ouer all cities? one constable ouer all villages? one goodman ouer all fa­milies? one schoolmaister ouer all schoolmaisters? and all other but substitutes vnder that one, to be directed, com­manded, imposed on whom he will, exposed to what he wil, deposed when he will, as the Pope challengeth ouer all Bi­shops, Archbishops, and Patriarkes, and now of late ouer all Kings and kingdomes of the world? This must the Doctor [Page 361] presume or assume, or all his building falleth.

29 For the booke of God teacheth vs, that there was a Church at Ephesus, at Smyrna, at Thiatyra, at Philadelphia, seuen Churches in the lesser Asia. And the same booke doth teach vs, that there was a Church at Rome, another at Co­rinth, another at Philippi, and so of all other Churches euen vnto priuate families. That euerie of these Churches should haue her Pastor, euery Dioces his Bishop, euerie Prouince his Archbishop, beshrew him that will deny it for me. And what else doth all that the Doctor hath said conclude? But that all the world should haue one vniuersall ouer all, can neuer be gathered by the bookes of God, by Councels, Fathers, sto­ries, or drift of reason. It is neither conuenient, necessarie, nor possible.

30 That it hath no proofe of Antiquitie, is debated and proued by many, it is not my purpose to enlarge that dispute. That it is not conuenient, is apparent; for then all truth should be pinned to one mans sleeue: and it is too much for any mortall man to manage. That it is not necessarie, there are as learned men dispersed in diuers kingdomes, Churches, Vniuersities, as is the Bishop of Rome, or can be. And there­fore he is not necessarie, where others, as good as he, or bet­ter, may be had. The promises pretended to be made vnto him, are meerly delusory, to mock fooles, or delude children. That it is impossible, the distance of places, the multitude of suiters, the coast of the iourneys, the perils of seas, the discord of Princes, the varietie of causes concurring, as for the most they would, do sufficiently argue it.

31 They might haue some probabilitie, if they would diuide al the world into foure Patriarchates, as now the earth is deuided, one for Europe, another for Asia, a third for A­frica, and why not a fourth for America, and a fift for Maga­lanica? Or why not as needfull to haue no more Kings? or but one generall King ouer all, as to haue but so many Pa­triarchs, or one Pope ouer all? All nations may be better go­uerned by one positiue and perpetuall law, then one nation by many and mutable lawes. Make the Law of God the rule [Page 362] vnto all Christians, it mattereth not into how many king­doms, Prouinces or Diocesses they be deuided. The same law vnto them all is a perpetuall direction, whereunto in all diffi­culties there may be recurrence. But where mens lawes beare the sway, they may be diuers, flexible, arbitrarie, some beneficiall, some incommodious; some iust, some iniurious; some regall,Plutarch. in Coriolano. some tyrannicall; some inconuenient, some wic­ked; most diuers, many quite contraries; whereby the peace of the world may be broken, mens minds distracted, aliena­ted, inflamed to furie and armes. Or there may be a case of such importance in matter of iustice, that in dangerous times it were good, nay, we see it best, in kingdomes to haue one head and gouernour that may command all, and haue su­preme authoritie of iustice in his hand, but neuer stretched ouer the world generally, much lesse in matters of faith and religion.

32 In this case it might seeme to be much more reasona­ble to haue one vniuersall King (and others pettie kings vn­der him) to whom all these differences might be referred, then to haue but one Oecumenicall and vniuersall Bishop, where all are subiect but to one law, which all may vse with­in their owne limits, without enuie, emulation, contradictiō, or heart-burning one against another. If it be answered, that this law, by diuers men dispersed into sundry places, may be as diuersly taken and interpreted; yet I know not, neither can I see reason, why a learned man in France may not be be­leeued, as wel as a learned man, and better then an vnlearned man in Italy, as many Popes haue bene: and as good in En­gland as in France, Cypr. l. 3. ep. 13. in one kingdome as in another. ‘Ideo plures sunt in Ecclesia Sacerdotes, vt vno haeresin faciente, caeteri subueni­ant. Therefore there are many Priests in the Church, that if one fall into heresie, the rest may helpe.’ As for the pretence of Peters Chaire, it is but a meere foppery to cozen the world withall; it may be reposed for a dull relique with Pope Ioanes or her successors stoole. Non domus dominum, sed dominus do­mum cohonestat: Hieron. sup. cap. 4. The house graceth not the maister, but the maister the house. Non sunt filij Sanctorum qui tenent loca San­ctorum, [Page 363] sed qui sequuntur opera eorum: ‘They are not sonnes of the Saints, that hold their places, but that follow their works.’ There may be Popes of diuers affections or factions, some milde, some furious, some patient, some cholericke, many Gibelines, (and what if a Guelfe should get in, or proue a wolfe when he is in?) some Franciscans, some Dominicans, perhaps hereafter Iesuites. They will not be of one mind, and therefore will neuer determine and conclude one thing. For which cause we may iustly resolue, that there is no stay for Christians in one vpon earth. We must set our mindes on heauen, and our repose vpon the certain and infallible lawes of God, or else we shall neuer find rest vnto our soules.

CHAP. XV.
Suppose there must be one such vniuersall Iudge in the Church, to whose finall determination all controuersies must be referred, (which notwithstanding is vnreasonable and vnpossible) yet the Bishop of Rome, things standing or rather falling, as they do, and long haue done, cannot, may not be that vniuer­sall Iudge, for many reasons.

INfidels that neither worship nor know the true God, conceited multitude of gods:Hilar. lib. 1. de Trinitate. yet distributed the gouernment and chiefdome of all, aboue others, vnto three. Iupiter had the East, Pluto the West, and Neptune the Isles of the Sea; as was thought of such as take them but for men-gods, that is, gods made of men.Cicero de natura Deorū. But they that deemed and dreamed they were gods indeed, al­lotted heauen to Iupiter, the sea to Neptune, the earth and in­fernals to Pluto. Whether they thought them men or gods, they neuer esteemed any one of them of might or maiestie sufficient to moderate the vniuersal,Plutarch in Pompey. as Plutarch remembreth in the case of Pompey and Caesar: Though Among the gods themselues all things by lot deuided are, And none of them intrudes himselfe within his neighbours share: yet they thought not the [Page 364] Empire of Rome enough for them, though they were but two. Euen so the Romane Catholickes are so giuen to im­propriations, and to ingrosse all into one hand, that the best, who take their God to be but a man, yet giue him both the East, and the West, and the Iles of the sea; as Alexander the sixt, who gaue the West, with the Iles thereof, to the King of Spaine; the East, with her Iles, to the King of Portugal, (which were as truly his owne to bestow, as all the kingdomes of the earth were his who led our Sauiour Christ to the mountain.Math. 4.) This he could neuer haue done, if himselfe had not bene in­feoffed in them by the god of this world, as in his own right. For, Nemo potest plus iuris in alium transferre, quàm ipse ha­bet: Sacra. cerem. l. 1. fol. 36. sec. 7 Potest. habet super omnes potestates tam coeli quàm terrae. Eugen. 3 Steph. Archie­pisc. Patrac. No man can giue more right to another, then him­felfe hath. Therefore he claimed and held it by title of good Scriptures ill applied: Dominabitur à mári vsque ad mare: He shall rule from one sea to another. Data est mihi omnis potestas in coelo & in terra: All power is giuen me in heauen and in earth.

2 They that would haue their Maister to be a god, giue him not onely the disposing of Paradise, and keyes of heauen, as a porter or doore-keeper,Psal. 27. as Dauid, though a King, desi­red to be; or as they make Saint Peter (that were base) but as a gouerner and commander ouer Angels and celestial spirits, yea and also the sea, as he nameth his seate, the earth, Purga­torie, and hell, as much as was euer attributed to all the hea­then gods, more then euer was challenged by the true God. So potent, so powerfull, so monopolicall a deitie do they imagine their great Maister to be, as if nothing were execep­ted or exempted from his omnipotent power in all the world.

3 He hath his lightenings and thunderbolts like Iupiter: his triple Crowne or trident Crosse, like Neptunes mace. He hath the riches of the earth, the command of Purgatorie, the power of hell it selfe, as Pluto. His flatterers and clawbackes offer him no lese; his owne pride and presumption hath chal­lenged and admitted as much. God knowes it, and abhorres it; men see it, and detest it; the diuels obserue it, and reioyce [Page 365] in it; because it derog [...]te [...] [...]om Gods kingdome, [...] d [...] stroyeth mens soules, enlargeth and aduanceth hell and dam­nation.

4 To this God on earth, or this earthie God, or this Vi­car of the god of this world, the Romanists flie as vnto their onely oracle to interpret all Scriptures to authorize all Coun­cels, to moderate all matters, to confirme and establish all truth, and set their rest vpon him and none other. So Doctor Kellison in effect sath, Seeing that after Saint Peters death, Suruey l. 1. c. 6. §. 9. the Church hath no lesse need of a visible Pastor then before: as Christ left him for his Ʋicegerent, so in him did he appoint a continuall succession of his successors; that the Church might alwayes be pro­uided of a visible Pastor. And therefore as Bishops are the successors of other Apostles, so some one must succeed Peter, and must haue the superiority ouer other Bishops, which S. Peter had ouer the other Apostles; this we grant. And truly no man more likely to be this man then the Bishop of Rome, &c. And after againe, Therefore si­thence that S. Peter must haue a successor, and that needs must be one visible Iudge vnder Christ, to whom in all doubts we must re­paire, the Pope of Rome is likest to be he, &c.

5 I will not examine the particular defects of this passage, is that there was great need of a generall Pastor at all after Christ: Or that Saint Peter had that vniuersall charge: Or that Christ left him his Ʋicegerent, and in him appointed a continuall succession of his successors: Or that Saint Peter had any superiority, or authori­tie, iurisdiction or command ouer the other Apostles, (in all which the Doctor sheweth himselfe a very impudent begger of prin­ciples which will neuer be granted; though he may be borne with for begging, because all his arguments are halt and lame, and perhaps may beg by authority.) I onely alledge it for this, that the likely man for this charge, can be no man, but the Bishop of Rome, or that the Pope is most like to be he: which is concluded by all the men of that man of sinne, without all likelihood or peraduenture.

6 But this was neuer held reasonable, it hath bene euer for the most part thought both improbable for argument, and impossible for demonstration, much more for practise. [Page 366] To dispute of Saint Peters 28 prerogatiues which Cardinall Bellarmine vrgeth;Bellar de Rō. Pont. l. 1. c. 23. &c. cap. 28. or the 15 blemishes which by ours are layd to his charge, maketh not to my purpose, either for, or against it. We will lay no imputation vpon so good and great an A­postle, which the word of God hath not discouered: neither will we amplifie, or aggrauate, any of his imperfections. We will thanke God for his repentance, & pray the more feruent­ly, left we fall into the same temptation and snares of Satan. We will yeeld and attribute whatsoeuer the Scriptures giue him, or due reuerence may afford vnto him.

2. Cor. 11.5.7 He was an Apostle, so were others; and Saint Paul not inferior to the chiefe. He was the first in order, but not in pre­heminence of power. He was the chiefest, but for his age, as Saint Hierome Hieron. saith, not for his authority. He had a forward & an excellent spirit; yet he shewed that he was but a man. Christ declared many signes of his familiaritie and loue to­wards him: yet was there a beloued disciple, peraduenture in our Sauiours affection before him.Math. 20.20. Gal. 1.19. For he was his kinsman according to the flesh, he was Iames brother, and Iames was the brother of the Lord.Ioh. 13.23.24. He leaned on his breast at his last supper. He was intreated, and aduentured to aske a question, which no other disciple no not Peter durst, or at least did; and receiued a kind answer.Ioh. 18.15. Ioh. 19.26.27. He followed Christ nearest without deniall of his Maister. He accompanied our Sauiour to his crosse, had commended vnto him the mother of God, as his especiall charge. She was to him as his mother, he to her as her sonne, in so much as a Popish pamphlet hath this inscrip­tion concerning them,A Pamphlet so entituled. Our Ladie hath a new sonne; he came first to the graue; he outliued all the Apostles in the charge of the Church.

8 Saint Peter was as the rest of the Apostles, and they as he: all receiuing the keyes of the kingdome of God: all ha­uing part of the breath of the Sonne of God,Ioh. 20.22. when he brea­thed vpon them the holy Ghost: all pertaking the same holy Ghost, Act. 2.3. in the shape of fierie tongues: all equally sent by the same Prince, vnder the same commission, with the same instru­ctions, the same prerogatiues, the same indowments of grace, [Page 367] in preaching and working miracles.Math. 28.19. Go therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghost. Teaching them to obserue all things whatso­euer I command you. And these signes shall follow. Marke 16.17. The titles which he assumeth to himselfe are. The seruant and Apostle of Iesus Christ, or an Elder. That which may be lawf [...]lly added more, is, that he was not only the spokesman, but also the penman of the holy Spirit of God. Yet of other Apostles we may say the same.

9 Howbeit admit Saint Peter had not onely all the prero­gatiues, that be, or euer haue bene pretended to be due vnto him alone, and aboue the rest, what is that to his successors in his chaire, if they preferre not, professe not, his faith in holi­nesse, without which no man shall euer see God?Heb. 12.14. mu [...] lesse shall he be accounted Christs Vicegerent, and the onely sacred Organ of the holy Ghost. Saint Peter himselfe while he liued neuer practised, no nor pretended such priuiledges as due vnto him, which his vsurping successors do impudently claime from him. They claime from him that which he neuer had while he liue, could neuer leaue behind him when he died. His im­mediate successors in number about threescore, in time for the space of 600 yeares, neuer made challenge to that vnlimi­ted title of vniuersall, which lately hath bene vsurped with great craft and hypocrisie, and maintained with much tyran­nie and bloud. Many of the first Bishops were martyred by in­fidels that knew not God. These intruders into that fea [...], murther and massacre all, that with true faith and a good con­science seeke to stand approued in the sight of Iesus Christ. In so much, if euer Saint Peter sate in Rome, (as I will not call it now in question,) whatsoeuer is was then, it hath degene­rated since, for many hundred yeares together, and the pride of Rome gates might be abated with this deserued in­scription:

10 For neuer any in that Sea was worthy the honour and [Page 368] authoritie due to Saint Peter. In his time he was of eminent authoritie,Bel. de script. Ecclesiast. together with Saint Paul, while they both liued in Rome, vntill they both (as some think) died together in one day and yeare, for the testimonie of Gods truth; and so might be sought vnto, as the worthy pillars of Gods Church for their time. Yet I see no reason, why either Linus, or Cletus, or Anacletus, or Clemens, should haue the like respect with Iohn the Euangelist, who seemeth to haue outliued them all. For he had his immediate commission from Christ, was a sacred writer of the Gospell, three Epistles, and that diuine Reuela­tion and prophesie of the State of Christs Church vnto the end of the world.Hen. Henri­ques. l. 6. ser. de Poeniten­tiae sacram. l. 3. c. 5. ‘Vera sententia est, in solis Apostolis, & summo Pon­tifice qui est vniuersalis Christi Vicarius, & habet sedem Apostoli­cam; iurisdictio immediatè concessa fuit iure diuino. Nec est pro­babilis opinio asserentium Apostolos accepisse iurisdictionem à Pe­tro, praeter Barnabam. This is the true opinion (saith a fresh Schooleman) that iurisdiction was immediatly granted by the Law of God onely to the Apostles, and to the Pope, who is Christs vniuersall Vicar, and holdeth the Apostolicall Chaire. Neither is their opinion probable, who say, that the Apostles receiued their iurisdiction from Peter, except Barnabas.’ Yet Cardinall Turrecremata Turrecrema­ta. doth hold the contrary, with some other, as Henriques there alledgeth. And therefore howsoeuer those were excellent in their generations, yet certainly Saint Iohn had the Primacie, if any were, whiles he liued. I will not presse Saint Hieromes authoritie,Hierome. who preferred him in some cases, before Saint Peter, while they both liued; and that if S. Peter had any preference at all, it was for his age, rather then any other, respect. But there is no congruitie that any of Saint Peters successors, should ouertop this Apostle and Euangelist, whom Saint Paul ioyneth with Cephas, Gal. 2.9. and Iames, as reputed with them a pillar of the Church. And therefore the edge of the Bishop of Romes authority was not set on that seate while Saint Iohn liued. And it may be well presumed, that if S. Iohn had come to Rome in their dayes, they would not haue chal­lenged any Primacy ouer him in his person, or ouer his Church where and while he gouerned.

[Page 369]11 Rome then had not the ministeriall head, but Ephe­sus, during Saint Iohns life. If then Saint Iohns may be suppo­sed not to be Saint Peters equall, while he liued, (for which there is no reason, much lesse Scripture,) yet though not in seate, yet in honour, power and authoritie, Saint Iohn sate higher then any of Saint Peters successors; & so he succeeded Peter in the most excellēt things (if he may be said to succeed, which hath no ground.) Whereunto Cardinall Bellarmine seemeth willingly to condescend.De Rom. Pont. lib. 1. c. 9 Fuit in illis Ecclesiae primor­dijs necessarium ad fidem toto orbe terrarum celeritèr disseminan­dam, &c. ‘In those beginnings of the Church for the sprea­ding of the faith in the whole world, it was necessarie that principall power and libertie should be granted to the first Preachers and founders of Churches, but when the Apostles were dead, the Apostolicall authoritie only remained in the successors of Saint Peter.’ From which his ingenuous con­fession there arise two ineuitable conclusions against Saint Peters primacy, and his successors supremacy.

12 For if all the Apostles while they liued had summam po­testatem & libertatem: highest power and libertie, then Saint Peter was but their equall, and they his: and so he had no Primacie whiles he liued, for other out-liued him. Much lesse had Saint Peters successors supremacie, while any of the Apostles liued. For the Apostles must be dead, Supra. c. 14. before the Apostolicall authoritie could be planted in Saint Peters succes­sors. So that in the first hundred yeares, (for so long it is thought Saint Iohn liued, who deceassed last of al the Apostles) there was neither primacie nor supremacy belōged to the Bi­shops of Rome. And therfore for so long the Bishop of Rome was not the man to whom all interpretations of Scripture, and determinations of truth, did condignely belong. All which Saint Cyprian affirmed, not very long after, in the midst of the third hundred yeares,De sump. Prelato prope i [...]itium. Hoc erant vtique caeteri A­postoli, quod fuit Petrus, pari consortio praediti & honoris & pote­statis, sed exordium ab vnitate proficiscitur, vt Ecclesia vna mon­stretur. ‘That were the rest of the Apostles that Peter, was indued with the like fellowship of honour and power. But [Page 370] the beginning proceeds from vnitie, that the Church may be manifested to be but one. And Saint Ambrose not long af­ter him in the next age,De incar. do­minicae sa­cram. c. 4. & 5. Petrus statim loci non immemor sui, pri­matum egit, primatum vtique confessionis, non honoris; primatum fidei, non ordinis: Peter, not vnmindfull of his place, immedi­atly exercised his primacie, that is, his primacie of confession, not of honour; his primacie of faith, and not of order. This may be amplified by multitude of testimonies, for the first 600 yeares.’ In all which time there appeared nothing that maketh shew of supremacie in the seate of Rome. And therefore in this case our aduersaries do but vainly brag of Antiquitie.

13 Succeeding ages, wise for their owne aduantage, tooke euery hyperbolicall speech, vttered by the Ancients, in commendation of Saint Peter; euery reuerend tearme vsed in a respectfull regard of the Bishop then gouerning: euery title of honour giuen from an inferior Sea; and set them on the tenters and stretched them to most aduantage; as if euery word had his iust proportion of weight. And what in curtesie was voluntarily offered, that was receiued and ac­cepted as bounden dutie. And what was once gotten, was in­creased by daily accesse: nothing remitted of that which was giuen. And thus grew the Pope to his omnipotencie. First a claime of superioritie, then a title of vniuersalitie, then an vsurpation of powerfull regalitie, at last a possession of ty­rannicall supremacie: which he holdeth and defendeth, neither by booke, nor word, but by fire and sword, against all people, and Princes, that are or are not made drunke with the dregges of the whore of Babylons abhomina­tions.

Coc. Sabell. Ennead 8. l. 6. Platina in vi­ta Benedict. 2. Papyr. Massō.14 The best Bishops were chosen by the Clergie and people of Rome. The second so chosen, but confirmed by the Emperour. The third were elected by the Emperors a­lone, without either Clergie or people. The last by the Car­dinals without either Clergie, people, or Emperor. The first ranke were chosen of the most holy and learned, without all partialitie, and therefore were all good men, like the gol­den [Page 371] head of Nebuchadnezzars Image. The second learned too, and good men many, as the siluer, but ere long dege­nerated into brasse. The third declined in vertue and lear­ning, as they climbed by ambition, and degenerated farther and farther from their progenitors, and became as iron, hard­ned against all reformation. And lastly they so blended the temporall Monarchy with the Ecclesiasticall Supremacie, as that nothing claue together, but brake forth into all dis­order, and became a meere ataxie and forlorne estate, as now it standeth. A pompous Court, no preaching Church.

15 Wisedome will perswade men easily to yeeld much respect, and reuerence vnto the first sort. Modesty would induce vs to hold the second sort in due reputation. Discre­tion will aduise to examine the declining age, and make more precise triall of the spirits, whether they were of God or not. For before that time many false Prophets had seized vpon the world. But as for the last rank, there is no consciēce they should be obtruded vpon vs, there were no wisedome to admit or accept them. For a worse generation of most fil­thy Epicures, proud Prelates, cruell tyrants, there neuer was heard of in any succession vpon the face of the earth: yet these must be the men, and none but these, in these dayes of sinne; this not onely declining, but falling, yea this ending of this wilfull and wicked world, to whom we must resort for resolutions of all doubts. Wherein how fairely we should be serued if we should repose our faith vpon them, first reade, and then iudge.

16 Some of our aduersaries haue bene so ingenuous as to confesse, that Omnis homo errare potest, in fide, etiam si Papa sit: Aduersus hae­reses. l 1. c. 4. All men may erre in faith, although he be the Pope, saith Al­fonsus de Castro. This his position he fortifieth by examples of Liberius the Arian: Anastasius the Nestorian: and Celestine that erred about the marriage of the faithfull, when one of them falls in­to Haeresie: a thing euident to all men. Wherein he erred not one­ly as a man, but as a Pope. De conuers. infid. cap. Laudabilem. That his definition or determination was in the old Decretall Epistles, which (saith he) ego ipse vidi & legi, I my selfe haue seene and read. But that some say, he is [Page 372] not Pope that obstinately erreth in faith, and vpon this affirme the Pope cannot be an hereticke: It is but to dally with words in a se­rious matter. For this is not the question, whether the same man may be a Pope, and an hereticke; but whether one that otherwise might haue erred in faith, by the power of his Papall dignitie, be made vnerrable? For I cannot thinke that any can be so impudent a flatterer of the Pope, that will yeeld him this prerogatiue, that he can neither erre nor be deceiued in the interpretation of the Scriptures. For seeing it is well knowne that diuers Popes haue bene so palpably vnlearned, that they haue bene vtterly ignorant of their Grammar, then how can they be able to expound the Scrip­tures? I must confesse that all these words are not to be found in all the editions of Alphonsus: but that this was his iudgment, is manifest by the editions of his works set forth in his life time. That now they are in some impressions left out, it is the shameles imposture of these impudent times, wherin nothing is left vnattempted, that may make for the furthe­rance of Antichrists kingdome. As he wrote it boldly (though it seemes not without blame,) so is it likely he had good examples and authoritie for it, else would he not haue deliuered a passage so preiudiciall to the Pope, the top of his spirituall kin, and vniuersall head of his owne Church.

17 A particular example whereof by vndeniable autho­ritie, is Benedict the ninth, who whether he were but a youth,Non dum pu­bes, impubes. Lib. 4. in Be­nedict 9. l. 5. c. vlt. l. 4. c 5. or springall, or beardlesse boy, as Papirius Massonius tearms him, or not aboue twelue or ten yeares old as Glaber Rodulphus writeth, & Baronius ingenuously acknowledgeth, rather the lesse then the more: certainely he could not well vnderstand his Grammar by that time; or if he did, he could not be reputed learned;Et censebant omnes ij qui in tali tenera aetate dolo malo locum non esse iuris­consultorum disciplinae scire volent. or if he were more pregnant then was cōmon to a child of those years, yet not sufficient to interpret all Scriptures, assoile all questions, resolue all doubts, sit at the sterne, and guide the ship of the Church, with all the soules that are contained therein. If there were any fault in bribing for his election, I thinke it was not to be attributed to him (poore princocks lad) but to his friends and kindred, saith Mas­sonius; which is his best excuse for the pretty or pettie child [Page 373] Pope. But it mattereth not much, siue decennis, In Plassaei Myst. pag. 332 siue duodenis fuerit, tantae functioni, in tantilla aetate parum aptus fuit. ‘Whether he were ten, or whether he were twelue, in such a diminutiue nonage, he was vnfit for so great a function, saith Gretzer.’ This child was the head of the Church, the vniuersall oracle of the world, could neither erre himselfe, nor misleade others; might call Councels, determine causes, depose kings, com­mand Angels, open and shut both hell and heauen, and in a word do whatsouer another Pope might do. Whose chaire belike can as well infuse learning into a child to serue the Romane turne, as it can make Iudas a good Apostle, or one as bad as Iudas a worthy Pope, for a need as good as Peter. As Cardinall Hosius Hosius. hath said in the last Chapter. Leui offered tithes in the loines of faithfull Abraham, but this Pope ne­uer paid any seruice to God in the loines of Peter, for he is vtterly worne out of his bloud or linage.

18 I neuer read that this example hath bene answered or excused, nor his entrance, life, death, or monstrous appa­rition in an vgly shape, defended; yet he liued and reigned, and raged and raued, and tumbled like Behemoth or Leuia­than in that dead sea of Rome, aboue twentie yeares. Let any reasonable man iudge, whether euer Christ spake to him in Saint Peter, Feed my sheepe, feed my lambes, feed my sheepe. Ioh 21. Galat. 4.1. The heire as long as he is a child, differeth nothing from a seruant, though he be Lord ouer all, but is vnder tutors and gouerners, vntill the time appointed of the father. If the law of man, thus streng­thened by the word of God, be thus prouident, not to com­mit a temporall estate into the hands of a child, though it fall vpon him by naturall and legall descent: shall we euer ima­gine that God will be lesse prouident for his Church and the saluation of mens soules, and commit it to a boy, to a child, to litle more then an infant? God threatened it as a plague by his Prophet, euen vnto a common wealth,Esai. 3.4. that children should rule ouer them. A greater pestilence could neuer fall vnto the Church, Gods spirituall common wealth, (if Rome had bene such) then to haue a child both for years and vnderstanding, to haue the keyes and power of all in his weake and feeble [Page 374] and wicked hands. It is monstrous in nature, so litle a head for so great a body. Plutarch. in Pericl. It was a blemish in Pericles, that his head was a litle too big for his bodie, which the statuaries couered with an helmet in al his images. But this litle head for so great a bodie, mis-shapeth much more. I know not how this mon­strositie may be shrowded or salued. How much wiser was Aristotle, that would not haue a youth hearer of morall Phi­losophie? Though this Pope was not so forward as Iuuenis ae­tate, a youth for yeares, yet his life ouertopt the most an­cient in all impietie. If they say, that this is not without ex­ample, that great offices haue bene committed to litle chil­dren,In vita August as Caius and Lucius, Augustus sons were made Consuls at foureteene yeares old: yet they had a father that was Em­perour to command them, the Pope had no father to ouer­rule him. These were foureteene, (vnfit for gouernment, I confesse) he but twelue, or rather ten, much more vnfit to manage the Ecclesiasticall monarchie.

19 In such a childs behalfe, what can be said, either to excuse him, or to blot out this staine and blemish of that Ro­mish synagogue? Or in such a case, what helpe or stay for the vniuersall Church? The answer may seeme easie, and that from a boy preacher, Cornelius Mussus, who is said himselfe to haue preached with admiration and great confluence of hearers,Sixt. Senens. Bibl. sanct. l. 4. when he was but twelue yeares old, a fit play-fellow for such a yong Pope. Who saith, to helpe out his maister at a dead lift,Cornel. Muss. in Rom. c. 5. p. 252. Dubitanti quomodo conscientiae errores, & scrupuli tolli possunt? Respondendum tibi fortè videretur, Consule doctiores. At quoniam de more dissentiunt, aliquibus affirmantibus, neganti­bus alijs, nonnullis dubitantibus. Dico tibi ego: Quod praelatus con­ueniendus est, illius{que} conscientiae tua conscientia committenda atque credenda. Caue autem ne dicas non audeo animam meam illius con­scientiae committere. Non enim in manus hominis animam tuam po­suisti, sed in manus Dei. Tanquam Deo igitur, non tanquam ho­mini illi pareas. Adeo enim tua illa obedientia placebit Altissimo, etiamsi ille indignissimus fuerit, vt statim omnes scrupuli diuina gratia sint recessuri. ‘Imo eo fructuosior erit, quo ille fuerit indignior, cui propter Deum subijci voluisti, To him that doubteth how [Page 375] the errors and scruples of a conscience should be remoued? Perhaps it will be thought good to answer, Consult with the more learned. But because ordinarily they disagree, some af­firming, others denying, others doubting: I say vnto thee, conforme thy selfe to the Prelate, thy conscience is to be committed and reposed vpon his conscience. Take heed lest thou say, I dare not commit my soule vnto his conscience: for thou hast not put thy soule into the hand of a man, but into the hand of God. Therefore see thou obey him, as a god, not as a man. So this thy obedience shall please the most High, although he were most vnworthy. Thus forthwith all scruples, by Gods grace, will depart. Yea so much the better will it be for thee, by how much he was more vnworthy vn­to whom thou hast submitted thy selfe, for Gods sake.’

20 If he spake this of euery Prelate, I cannot perceiue what he differeth from a Pope. If he meane the Pope, all that I haue said is answered, but very strangely, if not madly; which is in effect, that it is more merit to beleeue this Pope­lad, or any his like, then Saint Gregorie or Saint Peter either. If this be not strange learning, ancient both writings and writers are quite out of tune: which neuer thus make flesh their arme, nor teach to put such confidence in man. Yet he saith further: Quem ergo pro Deo habemus, in his quae Dei sunt, quicquid ipse dixerit, tanquam Deum audire debemus. Si certum tibi fuerit illum contra Deum dicere, regulam habes, Obedire magis oportet Deo quàm hominibus: At si dubium tibi sit dicátne secun­dùm Deum vel non, ne sollicitus sis, Praelato crede: illius culpa erit si peccabis. ‘Whom we haue in the place of God in those things that pertaine to God, we ought to beare him as God, in whatsoeuer he speaketh. If it be for certaine, that what he affirmeth, is against God, thou hast a rule,Act. 5.29. Rather obey God then men. But if it be doubtfull to thee, whether he speake according to God or not, be not solicitous: beleeue the Pre­late, it shall be his fault if thou sinne. By which the word of truth is made false:’ Euery one shall liue by his owne faith: Abac. 2.4. Ezech. 18.13. and E­uery sinners bloud shall be vpon his owne head. He is in a sory case, that in matter of religion and conscience hath his beleefe so [Page 376] tied to an ignorant asses sleeue. But perhaps they haue a bet­ter answer.

21 The Romanists are not abashed to obiect vnto vs, that we made a woman head of our Church, when noble Queene Elizabeth reigned. Yea Cardinall Bellarmine is not ashamed to say and write,De notis Ec­cles. lib. 4. c. 9. Iam reipsa Caluinistis in Anglia, mu­lier quaedam est summus Pontifex: Now in very deed the Calui­nists in England haue a woman Pope, or chiefe Bishop. Which is a monstrous lye. And therefore he hath mended it in his Recognitions, as the Fletcher mends his bolt: Rectiùs dixissem, Pag. 49. Protestantibus in Anglia mulierem esse caput Ecclesiae: I should haue said better, that the Protestants in England had a woman head of their Church. Which is a greater lye. Yet Sanders our countriman, that knew the contrary in his con­science,Sand. vis. Mo­narch. l. 6. c. 4. slanders worse, when he saith, that The Queene of En­gland doth exercise the priestly act of teaching and preaching in En­gland, with no lesse authoritie then Christ himselfe or Moses euer did. Their owne Prelates, the Popish Bishops, gaue that title of Head to King Henrie the eight. Which is written against by some of our partie, as an incompetent title for a mortall man. Her Highnesse disclaimed it in her life time by word and deed, Iac. rex Apol. 281. his Maiestie requireth it not, that now most worthily reig­neth. We giue him no more then Gods booke allowes him by word and example. His Maiestie asketh no more then King Dauid, Iehosaphat, Hezechiah, Iosias, the good Kings of Iuda enioyed, with contentment of their good subiects, and the approbation, yea and commendation of God him­selfe.

22 But suppose we did let any vnpartiall man iudge, that hath more care to satisfie his conscience then to maintaine a faction, whether it were not better to rest on our most lear­ned Kings iudgement in matters of faith, then an vnlearned Pope: yea vpon a most learned Queene, then a Lady-Pope, or a child of Niniueh,Ionas 4. that scarce knew his right hand from his left? Are they not partiall in their owne conceits, that iudge vs wrongfully in that, wherein they condemne them­selues most euidently?

[Page 377]23 This monstrous defect his Cardinals, who are assistants in his Consistorie, must supplie. A miserable head the while, who hath his wit to seeke in others braines. A yong Pope may haue as yong Cardinals, as a yong Rehoboam may haue yong Counsellors. Clemens sextus quosdam nulla habita aetatis ratione, Papir. Masson in Clemen. 6. & in his aliquot penè pueros creauit: vt Petrum Belfortium Ioan­nae sororis filium, Ʋrbani{que} postea successorem, qui vicesimum aetatis annum nondum attigerat. ‘Clemens the 6 created some Cardinals, hauing no consideration of their age, and amongst them some almost children: as Peter Belfortius his sister Ioanes sonne, and afterwards the successor of Vrban, who had not attained the 20 yeare of his age.’ Apolog. The­sium. §. 26. Doctor Reinolds brings good autho­ritie of all this in his quotations. Ioannes Medices a Cardinall about 13 yeares of age, Innocentius Montius, no innocent, but a lasciuious youth. F [...]rdinandus Medices a boy about 13. O­dettus Caustillioneus about 11 yeares old, and Alphonsus Lusi­tanus at 7 yeares. I maruell that some were not created in their mothers wombe, (as the question is moued, whether a child may not be christened in his mothers belly:) or at least in their armes and sucking at their breasts. Were not a boy Pope well helped vp with such child Cardinals?

24 Yet he needs want no helpe, for he may call a Coun­cell of Bishops, and those can stop all gaps of error, with the bushes of their braines, and set Peters ship straight, howsoe­uer the wind blow. But what if these may be children also, as many haue bene? As a certaine noble man at 18 yeares in our owne Countrie of England, George Neuil, after Archbishop of Yorke, before consecrated Bishop of Exeter vnder xx yeares; and diuers Bishops and Archbishops so farre from maturitie of iudgement, that they were scarce able to put on their owne clothes, nor worthy to carrie a good scholers bookes. For heare their owne friends speake,Nic. Cleman­gis de corrup. Ecclesiae statu fol. 10. Nam quotusquisque hodiè est ad Pontificale culmen euectus qui sacras vel perfunctoriè literas le­gerit, audierit, didicerit, imò qui sacrum codicem nisi tegumento tenus, vnquam attigerit, cum tamen in iureiurando illas in sua insti­tutione se nosse confirment? ‘For who at this day is preferred to the Pontificiall dignitie, which hath read, heard, or learned [Page 378] the holy Scriptures but slightly, yea who neuer touched the holy Bible, but on the vtmost couer who notwithstanding professe to haue vnderstood it, by their oath in their insti­tution.’

25 After that Theodoricus de Niem had at large discour­sed, of the ignorance, carelesnesse, couetousnesse, and simony of Boniface the 9; I will not say, he concludeth, (for he hath much more of his prophane madnesse afterwards) but he hath this passage among many:Lib. 2. cap. 12. & praeced. & sequen. cap. Pro certo baratrias & multas nouas inuentiones dicti Bonifacij ad extorquendum pecunias indifferen­tèr ab omnibus fiebant, vt vix aliquis per omnia scribere possit. Tunc temporis vidisses etiam continuò valdè multos apostatas, di­uersorum Ordinum mendicantium, in eadem vrbe discurrere, & a­liquos effici armigeros ipsius Bonifacij, sed plurimos titulares Epis­copos, ac plerosque sedis Apostolicae capellanos, ad aliquam Eccle­siam titularem promouebat; itaque nonnulli qui heri, vt scurrae seu histriones, aut dyscoli, per vicos & tabernas, alia{que} suspecta loca per vrbem discurrebant, in publico hodiè facti Episcopi, & Praelati, sancta tractabant, nonnullis praemijs, nulla prius habita poenitentia seu absolutione, à censuris Ecclesiasticis, quas sic euagando per mun­dum & apostatando, & peccata enormia committendo, damnabilitèr incurrebant, &c. ‘Certainly such cogging cosenages and mani­fold new inuentions of the aforesaid Boniface, to wrest mo­ney, were indifferently practised of all, that scarce any man is able to expresse them by writing. At the same time mightest thou haue seene continually many apostates of the diuers Orders of mendicants, to wander in the same Citie, and some of them made pentioners of the same Boniface, but many titu­lar Bishops and the most Chaplaines of the Apostolicke Sea, which he had promoted to some titular Church. Whence some that yesterday were ruffians, scoffers or stage-players, and trewants that did loyter in the Citie, about the streets, Ta­uerns, and suspected places, to day in publicke were made Bi­shops and Prelates, performing the holy rites not without re­ward, no penance before inflicted, nor absolution receiued from Ecclesiasticall censures, which they had damnably in­curred by such wandring through the world, and apostating, [Page 379] and committing enormious offences, &c.Niem. l. 1. c. 8. The like testimony giues Otto of Vrbanus: Pro certo Pater noster non Vrbanus, Vrbanus, sed po­tius, vt timeo, Turbanus Turbanus. dicetur, & multis erit aduersitatibus in­uolutus, & ruina multorum: Certainly our father may be called not Vrbanus, courteous, but rather as I feare Turbanus, troublous, who shall be inwrapped in many aduersities, and shall be the ruine of many. This author liued in those times, was of the Court of Rome, followed the part of Vrban and his successors, against the Anti-Popes, toto illo tempore & pòst, praesens in Rom. curia per 30 annos vel circa, in obedientia quadam Ʋrbani PP. 6. successorum{que} suorum remansi:’ ‘I abode all that time & after, be­ing present in the Romane Court, by the space of 30 yeares or thereabout, in the attendance of Pope Vrban the 6, and his successors.’ Is it likely the Pope cannot erre,Cardinales Episcopi. turning vpon such hinges? cannot be surprised hauing such watchmen?

26 But you will perhaps yet reply, that though some are such, yet so are not all. Some are aged and graue, some wise and learned, the most part such as are able to communicate their counsell to the head or members. Howbeit, may they speake their minds freely and saue their oathes? (for they are sworne to the Bishop of Rome.) That may they not. Ego N. Papatum Romanae Ecclesiae, I will defend the Papacie of the Ro­mane Church, &c. Euery Bishop that trauels to a Councell hath his tongue as strait tied, as a theefe is pinioned when he goes to the gallowes.Plut. in Rom. Like Romulus his Patricians in older or oldest Rome: ‘Who did meddle with nothing, but had only an hono­rable name, and a robe, and were called to Councell onely for fashion sake, not for their aduice and counsell: for when they were assembled they only heard the Kings pleasure & cōmandemēt, but they might not speake one word, and so departed hauing no other preheminence ouer the commonwealth, sauing they first knew what was cōcluded.’ What else did the Bishops in a Councell? They onely heard a Masse of the holy Ghost, whom they expected not from hea­uen, but from Rome. They had honourable titles of Benefi­ces without benefit, and they wore their robes, and assembled, rather for fashion then for their audience and counsell, atten­ding the Popes pleasure and command. Onely in this they had [Page 380] the preference of Romulus Patricians, that they might speake one word, which was, Placet, nothing else durst they speake but told the clocke. Thus Romulus cosened his Citizens, and so his successors the Bishop of Rome coseneth the whole world.

27 So that if the Pope will erre, he may; if he haue not sufficiencie in himselfe, little helpe may be expected from o­thers. Or suppose some of them would be bold enough to speake,Loquere vt te videam. yet are they such blind bayards, that they cannot see to speake, nor be seene by speaking. Yonger sonnes of noble houses obtained great Bishoprickes, rather for their aduance­ment then for their learning or merit, or for the good of Gods Church: to build great houses, not to preach or teach the Gospel of Iesus Christ.Barthol. Fu­mus aurea ar­mil. verb. Be­neficium. Although Beneficia Ecclesiastica con­ferre pueris, non solū inexcusabile, sed intolerabile videtur: To be­stow Ecclesiasticall Benefices vpon children, is not onely vn­excusable, but also intollerable. All Histories are full of such examples. And I beleeue if many Bishops in Italy and Spaine and France too, were well examined, they would be found to haue greater liuings then learning, higher in honour then much in labour, fitter for ciuill then Ecclesiasticall employ­ments.

28 I will not vrge the Bishops of Italy with their igno­rance and lacke of learning.Cl Espencaeus ‘Of whom Espencaeus reporteth, that they studied the Canon Law, they medled not with the Scriptures, (and then no doubt they were like to proue good Diuines:) for if they did but so much, they had some learning, or at least shewed that they minded somewhat, that concerned the Church gouernment at the least, according to the custome and fashion of their owne countrie, yet were vnfit to deter­mine matters of faith.’ Take but a taste of the learning of a Bi­shop or two in this land, who liued in the dayes of darknesse, when blindnesse was as good as sight. For Argus with his 100 eyes could see no more in a darke caue then Polyphemus with his one or no eye. But these, though the obiect had not bene intercepted, could not see, because the darknesse of blind ig­norance was in themselues, they had not so much as one eye to [Page 381] to see the truth, were it in it selfe neuer so euident,An visus sit ex­tra, mittendo, vel intro mit­tendo. bright and glorious. I know not how the strength of an obiect might bring sight to their eye, it is certaine the eye of their vnderstanding could cast no sight on the obiect.

29 The King of England wrote to the Pope for the prefer­ment of his Secretarie to the Bishopricke of Duresme. The colledge of Cardinals disswaded his acceptation, because he was Laicus indoctus, & Episcopatu indignus: that is, a Lay man,De Antiqui­tate Brittani-Eccles. p. 262. vnlearned, and vnworthy a Bishopricke. Yet his Holinesse out of his great care and prouidence for that Church, an­swered, Ʋere si Rex Anglie pro asmo supplicasset, obt [...]nuisset ad vota, pro hac vice: Certainly if the king of England had in­treated for an Asse, he should haue had his desire for this turne.Plut. in Sylla. Ypodigma Neustciae per Tho. Wal­singham. Ex catal. E­piscoporum Lindaffarn. vs­que ad Ri­chard Bury. Cl. Esppen­caeus in 1. ad Timoth. digress. 9. Such a Bishop as Marcus Lepidus was a Consul the ve­riest Asse in all Rome Lodouicus de Bellamonte, more noble for his house then reuerend for his learning, allied to the Kings of England and France, was consecrated Bishop of the same Sea. Which when he receiued at the hands of the Arch­bishop of Yorke. he was so learned forsooth, that Quamuis per multos dies instructorem ha [...]uisset, legere [...]esciuit, & cum au­riculantibus alijs, ad illud verbum Metropolitica, peruenisset, diuque anhelans pronunciare non posset, dixit in Gallico, Soit pour dict: ‘Although many dayes before he had an instructor, yet he could not reade, and when with others prompting him, he was come to the word Metropoliticall, and panting a great while, he could not pronounce it, be said in French let it stand, for spoken. At another time, when he did once giue Orders, and could not get out the word in aenigmate, dixit circumstanti­bus. &c.’ He said to the by standere: Par Saint Lewis, il n'est pas curtoys qui ceste parolle yei escrit. By Saint Lewis he had no curtesie that wrotè this word there. Here wāted a Pope Innocen [...], who made voide the election of the Bishop of Pennessis, quod donum scientiae Pontifici conueniens non esset assequutus: Because he had not attained to vnderstanding fit for a Bishop. Or an Honorius 3. Qui Episcepum Latinensem ad [...] de illiteratura & in­sufficientia compertum vt nec Grammaticam didicisse, neque Do­natum legisse, fateraetur a Pontificij executions & Ecclesiae admini­stratione [Page 382] penitus submouit: Who deposed the Bishop of Lati [...] ­num both from the execution of his office, and all authoritie in the Church, for that he was found to be of such illitera­ture, & insufficiencie, that he confessed he had neuer learned his Grammar, not so much as read Donatus; and yet no doubt worse were admitted and suffered. What if the Pope should call such Bishops to a Councell? were there not good hope of due consideration of matters of faith; and accordingly of reformation in religion and manners? This hath bene the state of the Church of Rome in capite & in membris, Cardines, Whence Car­dinals. Episcopi vi­gilatores. Ion. 1.6. Parue puer petulans didi­cisti ludere pluma? Iohn 2.15. in head and members. And if such were the head and shoulders, what were the feete? If such were the armes, what were the toes? If such were the hinges, what were the haspes? If such were the watchmen, what were the sleepers in that ship?

30 The Pope a child, yea and better fed, then taught. Car­dinalls lads, called rather to receiue liuing then dispense lear­ning. Bishops boyes, fitter to conster Cato thē interpret Scrip­tures, to scourge a top then to whip buyers and sellers out of the Temple. If they be men, yet ignorant, palpably ignorant, knowing nothing themselues, much lesse able to instruct o­thers. Then may it stand either with Gods prouidence to prouide such rulers for his true Church, except he send them as sometimes he sends Kings in his anger, to plague the Church? or may good Christians relie and rest vpon them, as their last and best refuge in the dayes of ignorance or trou­ble? Of such Popes yet they say (for they except none) ‘Vt v [...] ­rè nemini fidelium liceat dubitare penes illum, Ia. Naclātus in Ephes c. 2. p. 99. & supremam, & omnem, residere potestatem Ecclesiae Dei, qua non solùm possit, quic­quid ad aedificationem Ecclesiae facere iudicauerit, & animarum saluti conducere animaduerterit, executioni committere, sed & sin­gula Ecclesiae membra, certis muneribus distribuere, potestatem communicare, & non secus ac caput de quibuscunque membris dif­ponere. So that truly it shall not be lawfull for any of the faithfull to doubt, but that both the supreme and totall po­wer of the Church of God resides with him. By which not onely he may put in execution, what euer he iudgeth may be to the edification of the Church, and perceiueth to conduce [Page 383] to the sauing of soules; but also to distribute euery member of the Church vnto their certaine functions, to communicate power to them, and dispose of them, an otherwise then as the head of euery member. Which when he said, he hath not done.’ For by the example of the Scribes and Pharisies, wicked Popes may sit in Peters chaire. And therefore con­cludes, that whatsoeuer he offereth, most be [...]ist as if Saint Peter himselfe had sent it. As not onely in the text, but in the marginall note for better obseruation is obserued: Quae tra­duntur à summe Pont. non secùt sunt accipienda, ac sitraderentur à Petro: What is deliuered from the Pope, is to be no other­wise receiued, then as if it were deliuered from Peter him­selfe.

31 Caiphas spake one true word,Iohn. 11.51. That it was fit one should dye for the people, &c. Therefore the truth was so tied to Mo­ses chaire, that he could not erre, though most falsly he layd blasphemy to our Sauiours charge, when he spake that truth, which beleeued might haue saued the Priests soule. No not though he procured the death of the Sonne of God, and persecuted his Apostles with highest extent of malice, and li­ued and died in detestation and persecution of the Christian faith. So the Romanists, because they can now and then, in a vaunt, drop vs down a learned Pope, or a learned Cardinal, or a learned Bishop, they will make the world beleeue that all are such. Of if they be not in their person, they are in their office. If not before they be entred, yet as soone as they be set and warme in their Chaire. It is a greater worke of Gods omnipotencie to make a good-man of an ill, then to make a man of the slime of the the earth. To make a Pope is in the hands of the Cardinals, that are the sole electors; & they may chuse a Iudas, or Balaams Asse, as they haue done many; but such is the omnipotencie of the Chaire, that it can make the Pope good and inerr [...]nt ipso facto, or ex opere operato, at a tricke or in a trice. Which may be as true, as that all Midas touched was turned into gold: or more truly that all who looked on the Gorgons head, were turned into stones. I see not, but that as one noble Zopyrus was vnto Dari [...] instar [Page 384] mille Babyloniorum: One loyall subiect before a thousand enemies. So one learned Diuine before a thousand such Popes,Muri ciuit. sanct. fund. 11. such Cardinals, such Bishops. ‘Our Aduersarie giues this rule out of Augustine: Insinuat aptè Augustinus, inter dissen­tientes in religione Doctores illos esse audiendos qui famae celebritate, & populorum frequentia antecellunt: Augustine doth fitly insi­nuate, amongst Doctors disagreeing in religion, they are to be heard, that exceed others in fame, and frequencie of peo­ple.’ So if my selfe were in other Articles a Papist, and were in doubt and would resolue my conscience, by one of mine owne partie: I would rather aske a Bellarmine, or a Baeronius, or such like learned man, that were famous for knowledge, and of honest and conscionable conuersation (if they were such,) then the Pope though he sit neuer so fast in his Chaire, if he be lesse learned. This is Saint Augustines rule.

32 Where God purposeth the end, he disposeth the means. One Asse spake miraculously,Numb. 22.28 and neuer more. Caiphas spake prophetically, and that but once. So such a Pope may hit vp­pon a truth by miracle, or for once; he can neuer bolt it out by industry and learning for euer,Confess. Pe­trocou c. 27. or often. ‘Ʋnum praeesse Ec­clesiae toti, adeo necessarium est, vt absque hoc Ecclesia vna esse non possit, saith Cardinall Hosius, That one should haue the go­uernment of the whole Church, it is so necessarie, that with­out it the Church cannot be one.’ Which is very true if he could vnderstand it of Christ, who is indeed the vniuersall shepheard of his owne fold, the chiefe corner stone of his owne Church, vpon whom the Apostles are equally layd; the onely gracious head of his holy members: as Saint Am­brose speaketh:Ex Socolo. de vera & falsa Eccles. l. 3. c. 14 Librum signatum illum propheticum non seniores, non potestates, non Angeli, non Archangeli aperire ausi sunt; soli Christo explanandi praerogatiua seruata est; ‘The propheticall booke that was sealed, neither the Elders, nor Potestates, nor Angels, nor Archangels durst open; the prerogatiue of ex­plaining it, is reserued only vnto Christ.’ This sheapheard we will follow whither soeuer he goeth. This corner stone we will rest vpon wheresoeuer it be laid. By this head we wil be [Page 385] directed; and to his meaning we will offer all obsequiousnes and obedience, whatsoeuer he commandeth. But if he meane of his Popes, yea with al their assistants, you haue heard what they haue bin, and you may guesse what they may be, and ac­cordingly how to trust them. One iaw of an asse in a Sampsons hand, would slay a thousand such Philistines: one roaring of that Lion, would not onely terrifie many such Asses, but might make all the beasts of the Romane field tremble.

33 All that hath bene said notwithstanding, let vs ima­gine and suppose that the Pope and all his attendants may be as learned for knowledge, as profound in vnderstanding as were needfull, yet may he not himselfe be surprised with he­reticall opinions, and so defend that which he himselfe fa­uoureth? Or may he not be wilfull, and refuse good counsell? or wicked, in following his owne wil? May be not be proud, and disdaine the simplicitie of the Gospell? May he not be couetous, and make sale of the truth? May he not be leche­rous, and ouerruled by women, yea harlots? May he not be cholericke, and ouerswayed with anger? May he not be la­zie, and deboshed by sloth? May he not be malicious, and seek for reuenge? May he not be ambitious, and hunt after vaine-glorie? Are not all these things incident to mans nature? Or haue there not bene Popes, many not onely spotted, but poi­soned with these, shall I say infirmities, or rather most grosse and damnable sinnes, and that in a high measure? Haue they not liued long, and at last died in them? and reputed damned by the best friends of the Romane synagogue?

34 Auant with those shifting distinctions, Error in man­ners, not in faith: in person but not in office: as a priuate man, not as a Pope: before he was chosen, but not in his seate: in matter of fact, but not of faith: alone by himselfe, but not in a Councell: in his chamber, but not in his Consistory: by way of conference, but not conclusion: in a priuate letter, but not in a decretall Epistle: in his pallace, but not in the pulpit; and this last I hold truest, if it be true, he neuer comes there, as for the most part it is most true. Why waking, but not sleeping; standing, but not sitting; tal­king, but not walking; dead, but not liuing? These may feele [Page 386] to be good coine in the darke, but they are seene to be coun­terfeit when they are brought vnto light. They are dallian­ces, to delude children in vnderstanding, no necessarie distin­ctions to further the truth. Vnto them which haue their spi­rituall eyes enlightened to discerne the shifts of craftie men, that seeke nothing else but to cosen the world, they appeare as they are, to be but the quintessences of wit, extracted through a Chymical retort of selfeconceit, committed to the commendation of Montebankes, to amaze simple people, whom no man of wisedome or spiritual prouidence wil trust. Of which and many other cases betweene our aduersaries and vs,Bellar. de ima. l. 2. c. 22. we may well say as Cardinall Bellarmine saith well in another case: Qui defendunt imagines adorari latriâ: ‘They that defend images to be adored with the honor which onely be­longeth to God, are driuen to vse most subtille distincti­ons, which they scarcely vnderstand themselues, much lesse the vnskilfull people.’ So is it with the defenders of the Popes inerring spirit, they are driuen to vse most subtill distinctions, which themselues vnderstand not, much lesse the deceiued and traduced people. And therefore there is no reason to let loose that hold of proofe we haue: whereby we can directly conuince, that many of their Popes haue bene damnable he­retickes against the faith, most wicked of life in all their conuersation: and therefore vnfit to be Iudges sole or para­mount in the Church of God. It were well for them if they were honest members. Such as pretend they cannot erre as Popes, but may as priuate men; and so defend their false harts by fond distinctions, may well be serued as Metrodorus, who being asked his opinion in a matter of weight by Tigranes, Plutarch in Lucullo. answered, As an Embassadour I say thus, but as a Counseller o­therwise; who iustly lost his head for his labour.

Pont. Damas. Concil. Sinues. Epist. Nicol. 1. ad Micha. Bellar. de Ro. Pont. l. 4. c. 8. Iacob. de Va­lent. in Ps. 106.35 That Marcellinus a Pope sacrificed vnto idols, no man, I wot of, denieth. Not Cardinall Bellarmine, who im­proueth his wit to the highest extent, either in denying all the faults of the Bishops of Rome flatly, or excusing them mi­serably and shamefully, or extenuating them craftily. One saith, that he did it publikly, whereby sapientia nantarum Ec­clesiae, [Page 387] quasi deuorata est: The wisedome of the Churches mari­ners, was in a sort deuoured.Concil. Sinues. Volaterā. Pla­tina. But this is nothing in Cardinall Bellarmines iudgement: Nec docuit contra fidem, nec fuit haere­ticus, vel infidelis, nisi actu externo, ob metum mortis: ‘He neither taught against the faith, neither was an hereticke, or infidell, saue onely in the externall act, for feare of death. Who doth apostate, but for feare, or profit, or honour?’ What mattereth it what induceth him thereunto? If he committed idolatrie in fact, he offended litle ones. Math. 18.6. He had better haue had a milstone hanged about his necke, and be cast into the bottome of the sea. By his example he taught idolatrie. Christ our Sauiours triplex pasce, was triplex doce, triple feeding was triple teaching, with word, with hospitalitie, with example.Chrysost. in Math. 5. Quos illuminaue­ritis per verbum quasi lux, condiatis per exemplum vt sale: ‘Whom you brighten with the word like light, those keepe sweete by your example like salt. When this salt hath lost its sauour, shall it be qustioned, whether it should be cast on the dung­hill?’ Marcellinus committed idolatrie. It is a question whe­ther he fell from his Papacie. If he did not, then a Pope was an Idolater. If he did, the Church of Rome hopt headlesse till he died, or resigned, I will not say his triple Crowne, such were geason in those daies, but his woodden Chalice. I could wish he had liued a golden Priest. May we beleeue Lactantius, he did more then teach, he did confirme idolatrie,De vera sapi­ent. c. 24. which is more then simply to teach it. Debet perfectus Doctor docere prae­cipiendo & confirmare faciendo: A perfect Doctor should teach by precepts, confirme (his doctrine) by example. What this Pope taught by his precepts, I know not,Soit biē faict, si bien faicts Old Queene mother of France. Athan. epist. ad sol. vit. ag. Hieron. in chronico. & catal scrip. Damas. vita Liberij. I am sure he confir­med nothing but idolatry by his example. Yet this was one of that ranke that ruled the Romane Church, and who must be heard when all the world must hold its peace. This is well, if it be well. I would not trust such a Pope with my conscience.

36 Liberius a Pope also submitted himselfe to the Arrian Emperours wil, subscribed to that heresie, set his hand against Athanasius, communicated with Ʋalens and Vrsacius: he wrote Epistles, whereby he discouered his false heart. Yet for all this he was not truly an hereticke. He was driuen to all [Page 388] this against his will, Bellar. de Ro. Pont. l. 4. c. 9. Verè. compelled to it by the force of torments: that it was not his opinion, which threatnings and terrors wrested from him, but rather that which he vttered when his affections were bet­ter composed. What strange and vaine excuses are these? A good Rhetorician might excuse Saint Peters deniall better, Iudas his treason as well.

37 The time hath bene when the sonnes of Rome were plainer men, and not foreseeing the consequents of these foule acts of their Popes, that would follow to the preiudice of that vsurping sea, set downe stories truly and plainly, without either such impudent deniall, or friuolous & shame­lesse excuses. But since the Romanists haue bene hunted like foxes to their vtmost shifts, they bend their wits to nothing else but to cast clouds ouer the truth, and to intercept all au­thoritie that may conuince the errors or wickednesse of their ancestors.

38 Who euer denied the storie of Pope Ioane, till many yeares after Luther? It passed currant with all writers, vntil it was vrged against the presumed, vninterrupted succession of that sea of Antichrist; wherein she sate by fact and faction, by nature and function, a very whore of Babylon indeed. Whereof there is a cloud of vndeniable witnesses, with cir­cumstances most pregnant to proue it. So were the stories of Marcellinus, Liberius, those idolatrous and hereticall Popes, with many others, obserued by the friends of Rome. Yet now they are Sainted, Saint Marcellinus, and Saint Liberius, with Bellarmine, Saint Idolater and Saint Hereticke. Fit Saints in­deed to fil vp the Romane Kalendar with red letters. Of their fall we are certaine, of their repentance vncertaine. While they were Popes, they did that we lay to their charge; and that sufficiently euinceth our assertion, that Popes erred con­cerning faith. Like ill maisters of Saint Peters ship, the one made ship wracke, the other let in a leake, which brought it into equal danger and damage. A Bishop of theirs set downe the matter with the euent thereof, and perill wherein the Church stood thereby,Iacob. Peres de Valentia in Psal. 106. plainly, without such mincing of it, as is now vsed. Facies Ecclesiae incoepit haeretica prauitate detur­pari in tantum, quod Romae Liberius, & Hierosolymis Cyrillus, & [Page 389] Alexandriae Georgius raptim & procaciter Ecclesias regebant om­nes haeretica fictione, & in tantū persequuti sunt Catholicos, vt haec persequutio omnes praeteritas Tyrannorum persequutiones supera­re videretur: The face of the Church began to be tainted with hereticall prauitie. ‘In so much that at Rome Liberius, at Hieru­salem Cyrillus, at Alexandria George, did filchingly and shame­fully gouerne all Churches with hereticall dissembling, and so vehemently persecuted the Catholickes, that this persecu­tion seemed to surtop all passed persecutions of former ty­rants. He is a plaine tale. Liberius was not onely an heriticke, but he gouerned his Church with hereticall dissimulation, he persecuted the Catholickes worse then former tyrants.’ And a Cardinall as plaine as that Bishop saith,Io. de Turre­crem. l. 2. cap. 103. that Foe­lix was sent into banishment, & loco eius Liberius factus haereticus, substitutus est: And in his place Liberius being made an heri­ticke, was substituted. So that it seemeth he was put in as an hereticke, into a banished Catholickes roome; that he perse­uered an hereticke and persecuted the Church, which is the highest degree of malicious apostasie. There were no Iesuits in the world in those dayes, the secrets of the Romane Court were not then fully discouered. She was in peace: as the Laodi­ceans, She said she was rich and wanted nothing; Reuel. 3.17. but now we see she was bare and naked, and her filthinesse is discouered.

39 The like may be said of Anastasius the second;Pontific. in eius vita. who communicated with knowne heretickes the Nestorians: was striken by Gods hand with a sudden and fearefull death. He is registred by Gratian in the Decrees to be no better then a Reprobate. Distinct. 19. c. Anastasius. More may be said of Honorius the first, a Monothelite y^t denied two wils in our Sauiour Christ, and thereby destroyed his two natures. He was discouered by his owne letters, conuinced and condemned by a Councell, accursed aliue and dead.Concil. 6. A matter of so pregnant proofe in all histories and monuments of Antiquitie, and chiefly in the sixt Councell, as that nothing was said against it in aboue 600 yeares after. Yet now that paire of Cardinals, Bellarmine and Baronius, will haue Hono­rius his own Epistles produced against him, either to be coun­terfeited or corrupted, the Councell falsified, not in one place, but many: with such bald reasons and impertinent cir­cumstances, [Page 390] and miserable euasions, as if a theefe in hot pur­suite should so lose himselfe in a wood, that he pines him­selfe to death, to escape hanging. So the Cardinals rather shame themselues, then submit their error to iust censure.

Gerson. ser. de Pasch.40 What shall we say of Iohn the xxij, that denied vnto Saints departed, the vision of God vntill the day of iudgment? That this was his opinion, it is not denied; that he made it known to others will be granted, & that he would haue pub­lished it, & decreed it too, is more then probable, & was hinde­red more by others oppositions then perswasions, by force then his owne will. Yet he must needs be excused. He might doubt of it,De Rō. Pont. l. 4. c. 14. without heresie thinkes Bellarmine, because this question was not then determined by the Church. Is it not manifest by the Scriptures? What need other determination? Or he brings one Villan, that saith, he reuoked his error be­fore his death. See, he hath but one witnesse, and he a Villan, perhaps in deed as in name. Suppose all this true; yet he liued in a grosse error, he could not extricate himselfe out of the er­ror by any infusion of Peters chaire, nor perswasion of all Christendome besides. The excommunication of him by Phi­lip the French King, his endeuour to impose subscription thereunto, by all that should take degrees, the opposition of the Vniuersitie of Paris, the cashiering of that error by sound of trumpet, I leaue to the authors that report it. It is sufficient to perswade me neuer to trust him with my soule while I liue, that could resolue no better what should become of his owne when he was dead.

41 Iohn the xxiij, that denied the resurrection of the dead, as it is among his articles obiected vnto him in the Councell of Constance, where he was worthily deposed, for a most wicked, notorious, scandalous, perfidious, symoniacall, dishonest man. Words can hardly expresse his villanies. Bellar­mine cannot deny them. Onely he excepteth against that one opinion of the resurrection, which he saith was among the articles not proued; perhaps the foole said it but in his heart, because he did so expresse it in his life. But Platina saith, ‘Quae­dam contra fidem iudicata sunt: Some are iudged to be against [Page 391] the faith. Yet for feare of the worst, lest this also should be better discouered, Bellarmine saith plainly:De Rō. Pont. l. 4. c. 14.’ That Iohn the xxiij was not at all a certaine and vndoubted Pope, and therefore needs not to be defended. For at that time there were three, that would be counted for Popes, Gregory the 12, Benedict the 13, and Iohn the 23, and it was hard to iudge which was the right and lawfull Pope, when euery one had most learned Patrons, (he is a happie man that is the Popes Patron.) Of all these Popes Patrons I would aske, whether there were at that time three Popes, as there were three factions in Rome betweene Pompey, Caesar, Plutarch in Crasso. and Crassus, or the seditious in Ierusalem? or one Pope, or no Pope?

42 If three, then the Romane Synagogue was a monster as Geryon that had three bodies for one head, when to one bodie she had three heads. Will they say thus? If there were two, then the Church was an Idoll, like Ianus with two faces. If there was but one Pope of the three,Concil. Basil. there was more proba­bility for Iohn, then either of the other. Iohn was elected in Bononia, by all the Cardinals. He was an Italian, whence for the most part, the more part of Cardinals are. He had done good temporall seruice for the Church, in procuring peace, recouering lands. The world obeyed his summons. He came in person to the Councell of Constance, though he ran away disguised, some say in womens clothes, like a coward or a slut. He was deposed with most solemnity, the other but as schis­matickes against the Pope. He onely of the three standeth in most Histories and Catalogues of Popes. All which duly con­sidered, he was certainly the very Pope, if there were any at all. If he were the Pope, then he erred in doctrine and life, for he was deposed for both. And being deposed by the Councel, it doth ratifie the authoritie of a Councell aboue the Pope. If there was none Pope of the three, then during all that schisme, there was no ministeriall head of their Church at all, and then their Church was dead, without sense or motion;Principium sensus & mo­tus à cerebro. or like Sir Iohn Mandeuils monsters, that had eyes in their shoulders, for lacke of heads. And then finally, their fuccession was intercepted and quite broken, wherewith they seeme [Page 392] principally to outface the Gospell of Christ. Petrus Crespetius, to salue the Popes credit, in stead of a plaister, maketh a grea­ter wound, and inclineth to this, that when there were three Popes, there was none: In summa. Quando Concilij Constantien­sis Patres tres Papas deposuerunt, noueris tempore schismatis quando nescitur quis sit verus Papa, (dubius Papa habetur pro non Papa, &c.) When the Fathers in the Councell of Constance depo­sed three Popes, know that in the time of schisme, when it was vn­knowne who was the true Pope, (a Pope in doubt is reputed for no Pope) then the Councell might, and ought to exercise their power against such. Yet shall it not therefore be aboue the Pope, because these be not indeed truly Popes, therefore there was no Pope during that schisme.

43 Cardinall Bellarmine hath a Catalogue of forty Popes, as he pretendeth, against whom exception hath bene taken in this kind of error or heresie. Out of which I haue excerpted these few, enough to cloy a strong stomacke. Of the rest as some were good, whom we reuerence and honour, so others may be somewhat better. Yet certainly very many are worse then will be easily beleeued. Some are therefore such as we loue and commend; others we rather reiect their coun­terfeit writings, then except against their persons in life or doctrine. Some such as we can neither credit for doctrine, nor like for their conuersation. This is the summe of this passage; seeing diuers Popes haue bene such, and for ought we know are, or may be such, can any man of indifferent iudgement, and care of his owne soule, commend or commit it to such keepers?

Luk. 16.10.1144 Such keepers? He that is not faithfull in a little, who will trust him in much? And he that cannot dispense earthly, who will trust him with heauenly treasure? He that knowes not how to obey God, can neuer be a fit gouernor of men. He that is not good to himselfe, can be good to no body. Can Catiline per­swade peace, that studied nothing but mutinies and insurre­ctions? Can Nero preach pittie that exercised all crueltie on his nearest and dearest friends, his Tutor, his mother? Can He­liogabalus teach temperance and chastitie, whose life was a [Page 393] monopoly of all gluttonous & lasciuious villanie? Worse thē these haue some Popes bene; and I verily beleeue this asser­tion cannot be contradicted with storie, That neuer any suc­cession of Emperors, Kings or Priests, among Iewes, Heathens, Tartarians, Persians, Turkes, much lesse Christians, can shew so many so monstrously wicked, as the Sea of Rome in their Popes: coniurers, sorcerers, murtherers, poysoners, assassins, blas­phemers, idolaters, Atheists, adulterers, incestuous, truce-breakers, warriers, proud, cruell toward the liuing and the dead, intractable, incorrigible, reprobated, damnable. Almost al these abhominable vices compact together in some one of them, many of these villanies in most of them, some or one at the least in euery one of them, that haue liued these last 800 yeares. I will not stretch my line farther, though all before were not Saints.

45 To begin with Pope Ioane, that was a whore indeed, and sate in Babylon, and so may truly and catexochèn be cal­led the whore of Babylon.A benè diui­sis ad benè coniuncta. Whose storie though it be by some Romanists impudently, against all histories denied, yet aboue thirtie vnsuspected persons, in most florishing times of the Romane tyranny, writing it, they come too late with their new deuised shifts, to blot her out of the catalogues of Popes. She was one. Siluester the second a notorious con­iurer, came to the Popedome by the helpe of the diuell; to whom he gaue his body and soule for reward, as infeoffing himself & his successors in fee to hold of satan, & to be vicars of hell for euer. A succession of sixe or seuen Popes from For­mosus downward: what digging vp of carkasses, demolition of tombs, iudging dead bones, as if it had bene a liuing man? what cutting off of fingers? casting into Tyber? what cur­sing and excommunicating? what cancelling and making voide of Patents, of ordinations, of admissions,Ext. de Ma­ior. & obedi­ent. c. Solitae. Ierem. 1. of consecra­tions, of holy orders, among them? To whom the words in the Prophet Ieremie, may be better applied then Innocent the third applies them for the Popes omnipotent power. They did nothing but roote vp, plucke downe, and destroy, whatso­euer each other said, or did.

[Page 394]46 These may be accompted for a mixt kind of Popes, who contradicted one another in that which was error mani­festus contra fidem, a manifest error against the faith, and also shewed themselues to be of most cruell and malicious na­tures, in exercising of all reproachful and inhumane villanies vpon those whom they affected not. Among others whom Bellarmine laboreth to excuse in that fearefull and infamous faction, are Stephanus and Sergius, against whom he layeth the obiection thus:De Rom. Pont. l. 4. c. 12. ‘Stephanus & Sergius non solùm iudicarunt Formosum, non fuisse verum Pontificem, sed etiam ordines sacros, quos ille contulerat, non fuisse ratos, qui est error manifestus contra fidem: They did not only iudge Formosus to be no true Pope, but also the holy orders which he had conferred, to be void; which is a manifest error against faith. For although Formo­sus had not bene Pope, & had remained deposed & degraded still; yet because he was sometime a true Bishop, and was stil, concerning the character and power of his order (which can by no meanes be taken away) it was an error in faith to say, that holy orders collated by him, were no true holy or­ders. Heare the Cardinals answer, & iudge whether he were awake, or asleepe, or oppressed with the spirit of giddinesse when he made it. Respondeo: I answer, saith he, That Stephanus and Sergius made no Decree, by which they determined, that those who were ordered by a degraded Bishop, and namely by Formosus being degraded, should be ordered againe. But de facto, indeed, or in fact, they did command them to be a­gaine ordered. Which commandement proceeded not out of ignorance or heresie, but from malice against Formosus. For Sigebert in his Chronicle of the yeare 903, noteth, that Stephanus the sixt did by force ordaine againe those, who by Formosus had bene ordained, almost all crying out against it.’ The obiection is for matter of faith, this is not denied, but excused. It was not decreed: but it was acted; which is more then a Decree. For a Decree may come forth, and ne­uer be executed, as a man may receiue his sentence, and yet not be hanged. But if he be hanged without a Decree, there is iniustice in the doer, meere wrong to the sufferer. They [Page 395] did it not of ignorance or heresie: as much to say, they did it wilfully, and against their conscience. Ignorance might in some sort craue pardon, and heresie may be pitied, if it pro­ceed from a misinformed conscience, which would reforme vpon better information. They did it vpon malice to the partie deceassed, not for loue of truth, or for iustice of the cause. But ex odio, out of hatred. This aggrauates their wic­kednesse; it neither lesseneth their error, nor diminisheth their sinne. They erred shamefully, and sinned damnably. Let any man iudge that hath but braine, whether they stand not exceedingly wel cleared and acquitted by the Cardinall? as white as an Ethiopian washt in sope.

47 Gregorie the seuenth, as Benno a Cardinall of his own time describeth him, is rather a monster then a man. Such poisonings, coniurations, excommunications, iars in Rome, warres abroad, contentions with his owne Cardinals, outra­ges against the Emperors and ciuill state, are strange to heare. Bellarmine gainsayeth this storie, and Benno his authoritie,De Rom. Pont. l. 4. c. 13. without reason, by two coniectures. The one forsooth, It is so full of impudent lies, that some Lutheran was the author of the booke, and set it forth in Benno his name. The other, that if Benno wrote it, he set it forth but as an Idea or description of an ill Pope vnder the name of Gregorie the seuenth, Cacotopia. Eutopia. as Xenophon described a good Prince vnder the name of Cyrus. This Benno was an arch-presbyter of the Romane Church, and a Cardinal of the same. He liued in the same time of Gregorie the seuenth. When the authoritie cannot be cast off with any probabilitie, then they conceipt it to be counterfeited by a Lutheran. The good­man had neuer sought his wife in the ouen, if he had not bene there himselfe. None so iealous ouer a chaste wife, as an old adulterer. Bellarmine knowes that many writings haue bene obtruded vpon the Christian world by the Romane faction, vnder the name of Fathers, that were neuer the workes of a­ny learned or religious man. That they do themselues they impute to others. It was not Bennos in the Cardinals iudge­ment: yet a very few lines before, he saith, that Benno was iuratus hostis Gregorij septimi, qui illo tempore scripsit, & vitam [Page 396] Gregorij septimi scriptam reliquit: A sworne enemie of Gregorie the seuenth, liued in his time, and left his life written. How then did a Lutheran write it? or if himselfe did, then Benno was a Lutheran, and so Lutherans were older then Martin Luthers dayes.

48 For his conceit of an Idea, it is a meere Idea of his own braine. If Benno had intended any matter of fiction, & not of truth, he wold haue taken an indefinite Gregory, & not giuen him his number, liuing in his time. But as Xenophon described the office of a good King vnder the name of Cyrus, whose gouernment drew very neare vnto his description; so it is not like that Benno would haue taken such a name, of so good a Pope, as is pretended, & that vnder his nose, in his own daies, to make him the patterne of an il Pope. That many historians commend this Pope, it is no maruell. For he was a most vio­lent defender of the priuiledges and honour of that Sea, which was counted the onely grace & glorie of Bishops in those times, and since: as if all had bene done for the good of the Church, which indeed was for to execute their ma­lice, or enlarge their dominions, or to courbe Kings, or to protect wicked Priests, or to dispose of all Church liuings, or the like profitable or pleasurable considerations. And this got Thomas of Canterbury a place in the Calendar, and of a Traytor to be made a Martyr, and a shrined Saint.

49 I am weary with wading in this dead sea of desperate and damned Popes. I will onely name a few more, and con­clude this Chapter. For to prosecute all would aske Hercules labour at Augeus stable. Take Iohn the xij or xiij. Liued there euer such a wicked villaine vpon the face of Gods earth? I will not speake of Christians, but of Infidels, and of them the worst, the very Cannibals? A dicer, a drunkard, a rioter, a blasphemer, an adulterer, a murtherer, what shall I say? a monster, a diuell incarnate. Yet Bellarmine for reue­rence to his Holinesse, toucheth him but gently, and saith onely, that he was Paparum omnium ferè teterrimus: Almost the wickedest of all Popes. Verily, I thought him euer till now, the very worst. But I perceiue the Cardinall better [Page 397] acquainted with the Popes secrets, then I, either knew or had read of worse then he. Which certainly could neuer be any but Beelzebub himselfe. Benedict the ninth almost as bad as he. Innocent the eight,Papir. Masson aboue measure leud in all damnable adulteries, though not vncommended in his funeral Oration, where he is much extolled for humanitie, courtesie, and ho­linesse of life. Which argued a flattering Preacher, but neuer the honester Pope. For he had nothos ex scelesto concubitu satos, bastards borne of most wicked copulation, whom he prefer­red with great wealth.

50 Boniface the eight, Entred like a foxe, reigned like a Lion, died like a dog. Alexander the sixt, the shame of mankind, in all poisonings, adulteries, incests,Papir. Masson and such like papall ver­tues. Paulus the second, ignorant for learning, and wicked for life. Leo the tenth, a hunter and a hawker. Clement the sixt, an indifferent Pope in comparison of many,Ibid. yet à foeminei se­xus delicijs ne Pontifex quidem abstinuit quem decumbentem in le­cto, & morbo quo esse desiit, laborantem, solae foeminae consanguineo­rum, vel affinium vxores earum{que} pedisequae rexerunt: ‘He abstai­ned not from the pleasures of women kind, no not when he was Pope: but as he lay in his bed, sicke of the disease where­of he died, onely women, the wiues of his kin by bloud or affinitie, and their waiting women, ruled the rost. He guided the Church, as Themistocles ruled Athens, Plutarc. The­mist. Idem in Lu­cullo. by his wife and his sonne: so he by his kinswomen and their maids:’ Or as Cethe­gus ruled Rome, and was ruled himselfe by Praecia his queane. So did Hildebrand by Matilda. Some naught, some worse, few good, or so much as tollerable in these times. As Iulius the second and the third, in whose life one saith:

51 Haec narramus quia gesta sunt. Papir. Masson Quod si Pontifices nolunt turpia & nefaria de se narrari, nihil huiusmodi faciant; aut cum fe­cerint, non putent, ea ipsa ita latere, vt & sciri & posteris narrari nequeant. Quanquan in Pontificibus nemo hodiè sanctitatem requi­rit, optimi putantur, sivel leuitèr boni sunt, vel minùs mali, quàm caeteri mortales esse soleant. ‘We report these things because they were done. But if the Popes will not haue their filthi­nesse and wickednes discouered, let them do no such thing; [Page 398] or if they do, then let them not thinke that they can be kept so secret, that they cannot be knowne and reported to poste­ritie. Although no man at this day doth require holinsse in Popes; they are thought excellent, when they are but scarce good, or at least not so starke naught as other men vse to be.’ This is written neither by a Lutheran nor Caluinist, as the Romanists vse to call vs, but by a bird of their owne nest, a child of their owne mother, a brat of their owne begetting. Such is the force of truth, that it often breaketh forth from the children of error, though thereby they shame themselues. Rome in heathenesse would blush at these shamefull enormi­ties.Habeat dum Roma pudo­rem. Iuuen. Which if it be true, then what is become of the Popes holinesse? that hath it not onely attributed vnto him in the concrete, but in the abstract, as if he were holinesse it selfe; aboue all the Saints in heauen, who are but Sancti: perhaps God himselfe, to whom is sung, Sanctus, sanctus, sanctus, Ho­ly, holy, holy; but the Pope, if you will, in all the degrees of comparison, Sanctus, sanctior, sanctissimus, Holy, more holy, and holiest of all. But no maruell, for what the Pope hath not by his own merit, that he hath by the priuiledge of his predecessors. Beleeue this that list, I shall neuer be perswaded, that such vnholy, godlesse, gracelesse, and deboshed villaines, can e­uer be counted Christs Vicars, or Saint Peters successors: or should euer be beleeued in matters of faith, or so much as take Gods word into their mouth,Psal. 50.17. seeing they hate to be re­formed.

52 To conclude, if I, or any of our Church should write of the Popes,Sueton. c. 34. Eadem libertate, qua ipsi vixerunt, as licenciously as they haue liued, our very bookes would blush in the re­lation, and the readers would detest the obscenitie and bru­tish beastlinesse of the very leaues, lines and letters, wherein their wickednesse should be written and reuealed. If they could repent, we would rather burie such works of darknesse in the deepest dungeon of obliuion, then to dash their dung in their owne faces, not onely to their euerlasting shame, but also the nuisance and vexation of others, whose haires would stand on end, and eares tingle, and hearts bleed, to see, heare, [Page 399] and consider the more then monstrous schismes, heresies, i­dolatries, adulteries, incests, murthers, and other infinite mis­chiefes and villanies of the Bishops of Rome. But their owne writers, best acquainted with them, haue discouered these things vnto very loathing, to whom I leaue them.