Via tuta: THE SAFE WAY.  
Leading all Christians, by the testimonies, and confessions of our best learned Adversaries, to the true, ancient, and Catholic faith, now professed in the Church of England.  
By HUMPHREY LIND Knight.  JEREMIAH 6.16. 
Stand ye in the ways, and see and ask for the old paths, where is the good way, and walk therein, and you shall find rest for your souls; but they said, we will not walk therein.  
LONDON, Printed by G. M. for Robert Milbourne, and are to be sold at his shop in Paul's Churchyard, at the sign of the Greyhound. 1628.   

To the Religious and well affected Gentry of this Kingdom.  
IF for no other cause, yet for this alone that the world may know it is no difficult matter for a mean Layman to prove the ancient visibility of the Protestant profession, I have attempted to send forth this Essay of my poor endeavours in this cause, being thereunto provoked by a challenge heretofore sent unto me, by a jesuite, in these words: (viz.) That Sir Humphrey, or his friends should prove out of some good Authors, that the Protestant Church was in all ages visible, especially in the ages before Luther.  
It is not my profession, I must confess, to return challenges or publish works of this nature; yet knowing that Truth is justified of her children; I have presumed, as a child of that Mother, to vindicat her cause, and maintain my own reputation: and in answer hereunto I shall present such proofs as are warranted by Certificate and confession, not only of the most orthodox Fathers, but of the Romish Bishops and Cardinals, and other modern Writers in the Roman Church.  
It is an undoubted truth & subscribed by both parties, that the faith which Christ and his Apostles taught in the first age had visible professors in all ages. It were therefore sufficient (without any further recital of succeeding witnesses) to prove that the now Faith of the Church of England is that Faith which was once delivered to the Saints by Christ and his Apostles, but I rather condescend to meet the Adversary upon his own ground, and to deal with him at the same weapon which himself hath chosen, wherein on our part the Ancient Fathers shall be my Champions, and his own Romish Bishops, and Cardinals, and Schoolmen shall be my Seconds, as being Testes veritatis witnesses of God's truth professed in our Church.  
Of what strength and force is Truth, shall appear 〈◊〉 his that she extorts a full and ample testimony from her sworn enemies to make good the visibility of our Church, nor that only, but she denies antiquity and universality to the principal Articles of the new Roman Creed, wherein she points forth that old and true way, and this is acknowledged on both sides to be Via tuta, The safe Way: upon which ground it is likewise lawful for me to frame a counterchallenge by demanding, By what authority of Scriptures, & ancient Fathers they have imposed new Articles of Christian belief upon Priests & people? sure I am, those twelve new coined Articles declared by their grand Council of Trent and published by Pope Pius the fourth, are so far short from the knowledge of antiquity, that as yet they are scarce understood amongst their own Disciples for Articles of Faith. And their best learned Romanists profess openly, that most of them were unknown to former ages.  
It is no wonder, that a blind obedience and an implicit faith is so much obtruded to the ignorant of the Roman Church, when their best learned Doctors are forced to confess touching the chief Articles (wherein they differ from us) that they can neither subsist by Antiquity, nor stand with the safety of the believer: Neither may it seem strange that these men should create new Articles of faith, when as they dare alter and detract from the Commandments of God; witness their Decalogue so often published by the Church of Rome, (here now prefixed) wherein not only the second Commandment is left out (as it is usually in all their Psalters) but the fourth Commandment, touching the Sabbath day is changed into these words: Remember thou sanctify Holidays: But as for these peccadilloes, the recital of them I account a sufficient refutation: In the mean time, those men who call for a Catalogue of names of such Protestants as taught and professed the 39 Articles of Religion of our Church, in all ages, let them in every age produce one Ancient and orthodox Father, who did teach and maintain their twelve new Articles de Fide (which they command under a curse to be believed of all men) I say let them produce but one in every age, or but anyone in all the ages for 1500. years after Christ, till the days of Luther, that taught and believed all their twelve new Articles de Fide as points of faith, and for that one good Authors sake, I will be so liberal, as to acknowledge their professors visible in all ages; I will say their Bishops, and Cardinals, and Schoolmen, which have witnessed the Antiquity of our doctrine, were mistaken, and aught to be reform by an Index Expurgatorius, I will testify the Reformed Churches are guilty of Novelty, and submit my obedience with an implicit faith to the Roman Church.  
And, as touching my own particular, I profess, through the provocation of a jesuite, I have unwillingly thrust my sickle into other men's harvest; yet I witness a true confession before God and man, that I have neither willingly, nor wilfully falsified any one Author either in citation, or translation in this Treatise: If any slips have happened (which I do confess for want of help and opportunity may befall me) let it be showed me by answer moderately, plainly, and faithfully, and I will ingeniously confess the weakness, not of our doctrine, but of my own handling.  
So for this time, until it please God to give opportunity to publish some further fruits of my labours in this kind: I hearty desire good interpretation, and favourable acceptance of the beginnings and endeavours of him, who is  
At your service in Christ, and for his Truth, H.L.   

THE NEW Creed of the Church of Rome. Bulla Pij Quarti pro forma juramenti professionis fidei Datum Romae. Anno 1564.  
1. 
This new Creed is added to the Nicene Creed, and prescribed by Pope Pius the fourth to be received with an oath as the true Catholic faith, and that it might resemble the Apostles Creed, they have set it in an Apostolic form in twelve Articles.  I Admit and embrace the Apostolical & Ecclesiastical Traditions, and the other observations and constitutions of the Church.  
2. I admit the holy Scriptures according to that sense which the holy Mother Church hath and doth hold, whose right is to judge of the true sense and interpretation of holy Scriptures: neither will I ever receive and expound it, but according to the Uniform Consent of the Fathers.  
3. I profess, that there are truly and properly seven Sacraments of the new Law instituted by Christ: and the rites received in the solemn administration of them all, I do embrace.  
4. I admit and receive all those points touching original sin and justification, which are defined and declared by the Council of Trent.  
5. I profess, that there is a true, proper, and propitiatory sacrifice offered to God in the Mass both for the quick and the dead: and that in the Eucharist the Bread and the Wine are Transubstantiated into the body and blood of Christ.  
6. I acknowledge that under one kind, whole and perfect Christ, and the true Sacrament is received.  
7. I do constantly hold, that there is Purgatory, and that the souls there detained, are helped by the Prayers of the faithful.  
8. I hold that the Saints are to be worshipped and called upon: and that they offer prayers for us unto God, and that their relics are to be worshipped.  
9 I do resolutely affirm that the Images of Christ and of the Virgin Marie: and also of other Saints are to be had and retained: and that due honour and veneration is to be yielded to them.  
10. I do hold that the power of Indulgences was left by Christ in the Church, and that the use of them is most wholesome to Christian people.  
11. I acknowledge the holy Catholic and Apostolic Roman Church, to be the Mother and Mistress of all Churches, and I promise and swear true obedience to the Bishop of Rome, the successor of Saint Peter, the Prince of the Apostles, and the Vicar of jesus Christ.  
12. I undoubtedly receive and profess all other things delivered, defined, and declared by the holy Canons and Ecumenical Counsels, & especially by the holy Synod of Trent, etc.   

The ten Commandments.  

1. I Am thy Lord God. 
The Christian doctrine composed by the Reverend Father james Ledesma Priest of the society of jesus: and printed permessu Superiorum. An. 1609. & 1624.  Thou shalt have no other Gods but me.  
2. Thou shalt not take the name of God in vain.  
3. Remember to sanctify the holy-days.  
4. Honour thy father and mother.  
5. Thou shalt not kill.  
6. Thou shalt not commit adultery.  
7. Thou shalt not steal.  
8. Thou shalt not bear false witness.  
9 Thou shalt not desire thy neighbour's wife.  
10. Thou shalt not desire thy neighbour's goods.    

The Contents.  
Sect. 1. 
THe causeless bitterness of the Church of Rome against the Reformed Churches. pag. 1  Sect. 2. 
The occasion of the contention betwixt the Churches originally, proceeded from the Romanists by their own confession. p. 10.  Sect. 3. 
Corruptions both in faith and manners confessed by the members of the Roman Church, and yet the Reformation denied by the Pope, and why, etc. p 18  Sect 4. 
Many learned Romanists convicted by the evidence of Truth, either in part or in whole, have renounced Popery before their death. p. 26.  Sect. 5. 
Worldly policy and profit hinders the Reformation of such things which are altogether inexcusable in themselves. p. 35.  Sect. 6. 
The common pretence of our Adversaries refusing reformation because we cannot assign the precise time when errors came in; Refuted. p. 43.  Sect. 7. 
The pedigree of the Romish faith drawn down from the ancient heretics; and the Protestant faith derived from Christ and his Apostles. p. 59  Sect. 8. 
The Testimonies of our Adversaries touching the Antiquity and universality of the Protestant faith in general. p. 68  Sect. 9 
The Testimonies of our Adversaries touching the Protestant and the Roman faith in these particular paragraphes. 

1. justification by faith only. p. 80.  
2. The Sacrament of the Lords Supper and the doctrine of Transubstantiation. p 86.  
3. Private Mass. p 116.  
4. Seven Sacraments. p 132.  
5. Communion in both kinds. p. 164.  
6. Prayer and Service in a known tongue. p. 175  
7. Worship of Images. p. 189.  
8. Indulgences. p. 211.    Sect 10. 
The Testimonies of our Adversaries touching the infallible certainty of the Protestant faith, and the uncertainty of the Romish. p. 233.  Sect. 11. 
The Testimonies of our Adversaries touching the greater safety, comfort, and benefit of the soul in the Protestant faith, then in the Romish. pag. 249.  Sect. 12. 
Our Adversaries convicted by the evident Testimonies of the ancient Fathers, either ridiculously elude them, or plainly reject them. p 263.  Sect. 13. 
Our Adversary's convinced of a bad cause and an evil conscience, by razing of our Records, and clipping their own Author's tongues. p. 272.  Sect. 14. 
Our Adversaries convicted of their defence of a desperate cause by their blasphemous exception against the Scripture itself. 278.  Sect. 15. 
Our chiefest Adversary Cardinal Bellarmine testifies the truth of our doctrine in the principal points of controversy betwixt us. p 287.  Sect. 16. 
Our Adversary's objection drawn from the Testimonies of pretended Martyrs of their Religion: Answered. p 295.  Sect. 17. 
Our Adversary's common objection drawn from the charitable opinion of Protestants touching the salvation of professed Romanists living and dying in their Church: Answered. p. 303.  Sect. 18. 
Proving (according to the Title of the book) by the confession of all sides, that the Protestants Religion is safer, because in all positive points of doctrine, the Romanists themselves agree with us, but in their additions they stand single by themselves. p 315.    

The safe Way.  

Sect. 1. The causeless bitterness of the Church of Rome against the Reformed Churches.  
WE read in the Ecclesiastical History when the ancient Christians at Antioch fell at variance amongst themselves: Theodoret sought by a favourable report to allay the bitterness of their Contention with these words: Both parts make one and the same Confession of their faith. 
Theod. lib 3. Hist. Eccles. cap. 4.  For both maintain the Creed of the Nicene Council.  
The beautiful and sacred name of Truth, speaks peace to all: and that lovely name of Peace, gives that sweet counsel to all Christians, which Abraham gave to Lot: 
Gen, 13.8.  Let there be no strife betwixt me and thee, for we be brethren.  
If the Church of Rome had loved Truth and Peace, without doubt the common bond of Christianity, and the Creed which is the general Cognizance of our faith, would have incited them to the like favourable construction of the Controversies of this age, and the rather because their own learned Cardinal professeth; 
Bellar, de Verbo Dei. l. 4. c. 11. Primum & Nota Secundò.  That the Apostles never propounded as Common Articles of faith; other things than the Articles of the Apostles Creed, the ten Commandments, & some few of the Sacraments because (saith he) these things are simply necessary and profitable for all men, the rest are such as a man may be saved without them.  
But such is the nature of the malignant Church (and for that cause the Church of Rome is rightly deciphered by that name) that instead of qualifying the unquenchable broils, and entirely preserving the seamelesse garment of Christ, 
Camp. 1. Rat. Jewel & Harding pa. 222. & 178.  she ●●rmes us Heretics, hellhounds of Swinglius, Luther's whelps, Turkish Huguenots, damned persons, and worse than Infidels; which  speeches dipped in lie and gall, give us just cause to say with Austen: 
Quotidiana fornax nostra adversariorilingua. Aug. Confess. lib. 10. c. 37.  Our daily furnace is our adversary's tongue.  
It cannot be denied that the reformed and the ancient Roman Church are two Sisters, both descended from one and the same Catholic and universal Mother of us all, but when the world shall understand that the Romish Sister hath lost her breasts, or at leastwise giveth her Children little or no sincere milk out of her two breasts the two Testaments: when the world shall plainly discern that she doth daily practise spiritual fornication with the inhabitants of the earth, when it shall be witnessed by herself that her Sister hath kept her first love and continued her ancient birthright, from the time of the Apostles to the days of Luther, Will it not seem a strange folly or a wilful madness to quarrel with her Sister, because she will not follow her unknown ways, and go a whoring after her inventions? If for no other cause yet for this alone, (because she played the Harlot) her Sister might better justify a separation from her, then to retain fellowship with her lewdness.  
It is the counsel of the Prophet, 
Hos. 4.15.17.  If Ephraim be joined to Idols, let him alone: If Israel play the Harlot, let not juda sin. Babylon was a true Church, with which sometimes the religious did communicate, but after it was more depraved, the faithful are commanded to go out of her, and for that cause Abraham was commanded to go forth of Caldea, wherein he was borne, because the inhabitants of the country were idolators: and the Hebrews were led out of Egypt by Moses and Aaron, because the Egyptians were given to vain superstitions; such is our departure from the Church of Rome, or rather from the errors of that Church that hath departed from herself, and for that cause; Non fugimus sed fugamur, we left her unwillingly, not voluntarily, That we be not partakers of her sin, 
Reu. 18.4.  and that we receive not of her plagues.  
That saying of Erasmus was no less true than witty: who being demanded of the Duke of Saxony, what was Luther's capital offence that stirred up so many opposites against him, made answer: Luther had committed two great sins, for he had taken away the Crown from the Pope, and had taken down the belly of the Monks: and surely (setting aside the Pope's Lordlines and the luxury of Priests) it shall appear there is no such cause why she should breathe out, Anathemas, Curses, Excommunications, with a Tradatur Satanae: let her Sister be delivered to Satan: There is no such cause why she should daily entertain jews into her bosom, when a poor Christian soul, a believing Protestant may not approach to her sanctuary for fear of the Inquisition.  
Nobis non licet esse tam disertos; The children of this world are wiser in their generation than we profess ourselves to be. For as touching the twelve Articles of the Apostles Creed which are the main parts of the Christian Truth, 
Hoochers' Ecclesiastical Politis.  and wherein the Church of Rome doth still persist, we gladly acknowledge her to be of the family of jesus, (saith Hooker) and that which Saint Paul witnessed of the Israelites, that in one respect they were enemies, 
Rom. 11.28.  but in another they were beloved of God: so likewise as concerning the word of God, and the Apostles Creed, we give the Church of Rome her due, but in another respect as she hath created twelve new Articles, and coined new expositions upon the old, fare different from the doctrine of the Apostles, as she depends upon customary Tenants which makes their chief claim by Tradition, as she relies upon the Church for the last resolution of faith, as she maintaineth and practiseth manifest and manifold Idolatry; as she derogateth from the high price of our Redemption, by adding their own merits and satisfactions to the Merits of Christ, as she advanceth the Pope for the Lord Paramont above all that are called Gods; In these and many like respects we say her Tenure is mean and base, her Tenets are subject to alienation, her Articles are evidences of an unknown Truth, her unwritten verities are prescriptions within the memory of man, her Title is usurpation, her confidence is presumption, her devotion is superstition, and she herself a professed enemy to the Gospel.   

Sect. 2. The occasion of the contention betwixt the Churches originally proceeded from the Romanists by their own confession.  
But before we enter into the debates and differences of these times, it will not be amiss to look back and examine the cause of this great calamity and distraction in the Christian Church, and to inquire by whom and what means this bitter contention is fallen out betwixt two Sisters; Cassander a learned Papist took special notice that these two sisters were fallen asunder, even to the dividing of the household: he observed the Author of those fresh bleeding wounds, and accordingly as an eyewitness of those differences, protesteth openly that the fault is to be laid upon those which being puffed up with vain insolent conceits of their Ecclesiastical power, 
Cassand. Consult. 56. & 57  proudly and scornfully contemned and rejected them which did rightly and modestly admonish the reformation: If we shall further inquire of him: what remedy to apply to such incurable diseases: he professeth seriously, that the Church can never hope for any firm peace unless they begin to make it, which have given the cause of that distraction. If we further press him for his advice how to procure that Peace from them which first occasioned the falling off, he replies and confidently assures us, that this cannot be effected, unless those which are in place of Ecclesiastical government, would be content to remit some thing of their too much rigour, and yield somewhat to the peace of the Church, and harkening unto the earnest prayers and admonitions of many godly men, will set themselves to correct manifest abuses according to the rule of divine Scriptures and the Primitive Church, from which they have swerved.  
Here is a plain confession of a learned Romanist, that many abuses are crept into the Roman Church; here is likewise an acknowledgement of a distemperature that proceedeth from the head (and we know when the head is distempered commonly the whole body is out of order.) Now to rectify these abuses, he prescribes a Rule which is the holy Scriptures, and he sets before us an ancient pattern for our instruction which is the Primitive Church.  
If the Scripture be the rule of Truth, and the ancient doctrine be the pattern of a true Church, how can our Religion be charged with heresy, which professeth the Scripture to be the sole rule of faith, or how can it be justly accused of Novelty as derived from Luther, when it is a Canon published for the direction of Preachers and Pastors in our Church, (viz.) that they should never teach any thing as matter of faith religiously to be observed, 
In lib. Can. dis. Eccles. Ang. cap. 6. p. 19  but that which is agreeable to the doctrine of the old and new Testament, and collected out of the same doctrine by the ancient Fathers and Catholic Bishops of the Church.  
Let us ascend higher and look into former ages, and there let us examine whether these two Sisters agreed in unity of doctrine in one and the same house.  
It is reported of Redwald king of the East Saxons, 
Camden's Britannia Eng. pa. 465.  that he was the first of all his Nation that was baptised and received Christianity: but afterward being seduced by his wife: he had in the self same Church (saith Bede) one Altar for Christ's Religion, and another for sacrifices unto devils. Such was the state of the Roman Church especially in the ages after the devil was let lose: there were some that did consecrate themselves and their service to the right worship of God alone: others to the adorations of Saints and Images; there were some that did constantly adore the Creator in his bodily presence in heaven: whilst others in the same Church did ignorantly worship the Creature in a consecrated host upon the Altar: and thereupon Michael Cecaenas General of the order of Franciscans, about 400. years past, observing the different opinions of different members in the same Church, complained: There were two Churches, 
Mich. Cecaenas contra Tyrannidem Papae.  the one of the wicked sort flourishing in which the Pope reigned: the other of godly & good men, and this Church he persecuted.  
This learned Friar by his discovery of two Churches, shows that long since there was a difference in Religion betwixt the two Sisters, and thereby he plainly intimates the different estate betwixt Papist and Protestant in the same Church; the mayor part was subject to the Pope, and that flourished and was visible in the eyes of the world: but, saith the Franciscan, that part consisted of the wicked, and consequently was the malignant Church: the other part was obscured and persecuted by the Pope, but (saith he) it consisted of the faithful and true believers, and consequently was the true Church.  
I could ascend yet higher, and show that the falling out of the two Sisters was about a husband; the one was constant to her first love Christ jesus the sole head of her Church; the other sought a divorce from her husband, acknowledging the Pope to be the universal head of all Churches: but I leave this to a longer time and a larger Tract.   

Sect. 3. Corruptions both in faith and manners confessed by the members of the Roman Church, and yet the reformation denied by the Pope, and why, etc.  
IF we look upon the latter ages, we shall easily discern an alteration of Religion by the complaints of Head and members in the same Church: 
Anno 1411. Dixit quòd ipse volebat vacare circa reformationem Ecclesiae, etc.  Pope Alexander the fifth, in the year 1411. promiseth solemnly to intent the Reformation of the Church: and for that purpose to assemble the most learned of all Nations: yet nothing was performed: At the Council of Senes in the year 1423. this proposition of Reformation was revived: 
Anno 1423.  but withal it was adjourned the die in diem, 
Quaestorum abusus— quorum malitia ita quotidie magno fidelium scandalo & querela deprehenditur ut eorum emendatione spes nulla relicta videatur. Concil. Trident Sess. 21. c. 9 Bin. Cum multa iam sive temporum vitio sive hominum in curia & improbitate irrepsisse vi deantur quaeà tanti sacrificij dignitate aliena sunt. Concil. Trident. Sess. 22. Decretum de obseruandis & evitandis &c.  and the day of their reformation is not yet come. If we come nearer to these times: the Council of Trent in Paul the thirds time complained of Indulgences, an Article of the Roman faith: That the Pope's officers in collectings of money for those Indulgences, gave a scandal to all faithful Christians which might seem to be without all hope of remedy. They complained in general that there were many errors and corruptions crept into the Mass by the error of time and wickedness of men: they confess in particular, that Priests for covetousness and gain made contracts and bargains to say Masses for money: in so much it was observed that the Priest alone said straggling Masses in a corner of the Church for a Tester at the request of him that paid for them: 
Moulin of the Euchar. cap. 21.  they confess that wanton and lascivious songs were mingled with the Organs and other Church music: 
Ab Ecclesijs vero Musicas eas ubi sive organo, sive cantu, lasciwm aut impurum aliquid miscetur, etc. Concil. Trid. ibid. Agrippa de vanit. Scien. cap. 18.  and this is likewise complained of by their own Agrippa: Hodie, etc. (saith he) At this day obsoene and filthy songs have their intercourse with the Canon of the Mass: and as concerning superstitious Ceremonies, as namely, the certain number of their candles at their Masses, they confessed, they were first invented rather out of superstitious devotion then true Religion: 
Quorundam vero Missarum & candelarum certum numerum qui magis à superstitioso cultu quam à vera religione inventus est, omninò ab Ecclesia removeant Jdem ibid.  neither did these men seek a reformation in manners only, but in the doctrine itself; they confessed that the Mass wherein the Priest and people did communicate together was more fruitful, 
Concil. Trid. Sess. 22. c. 6. Optaret sacro sancta Synodus, etc.  they professed openly and wished unfeignedly that private Mass might be restored to the ancient custom, and the practice of the Reformed Churches which communicate jointly and severally with Priests and people together. And as concerning Latin Service in their Church, although the council did not allow that at all times and in all places it should be celebrated in the vulgar tongue: yet they confess that the Mass doth contain great instruction for the faithful: 
Etsi Missa magnam contineai populi fidelis eruditionem non tamen expedire visum est Patribus ut vulgari lingua passim celebrar tur: quamobrem ne oves Christi esuriant neue paruuli panem petant & non sit qui frangat ijs. Mandate sancta Synodus Pastoribus & singulis curam animarum gerentibus ut frequentèr inter M●ssarum celebrationem vel per se vel per alios ex ijs qu●e in Missa leguntur aliquid exponant, at que inter ●●etera sanctissimi huius sacrifi●ij mysterium ali quod declarent. Sess. 22. c. 8.  and therefore (say they) lest the sheep of Christ should thirst: and the children should crave bread and none should be present to break it to them. Mandate sancta Synodus, etc. The holy Synod commands all Pastors having cure of souls that frequently at the celebration of the Mass either by themselves or by some others, to interpret and declare the mystery of the Sacrament unto the people. How near these men do come to our doctrine who doth not perceive? For touching principal points of their doctrine: First, their great Council of Trent declares it for a point of faith, that the use of Indulgences is most wholesome for the people: 
Bulla Pij quarti Artic. 10.  yet they confessed the scandal that came by them was very great, and without hope of reformation: their Council accurseth all those that should hold private Masses unlawful: yet they wish they were restored to the custom of the reformed Church, where Priest and people communicate together: the Council accurseth all those that condemn the practice of the Roman Church, for delivering the Canon of their Mass in a silent or an unknown tongue, and yet she commands all Massing Priests to explain and expound the meaning of those words delivered in a silent and unknown manner.  
From these and the like confessions of diverse errors in the Church, 
Decretum de Reformatione Sess. 22 cap. 9 Biniws.  the Bishops and Fathers of the Council made a Decree for a Reformation: the Pope himself caused many Cardinals to assemble and consider of the errors, and for the easier redress they were commanded to be proposed to the Pope and Cardinals in the Consistory: and if you question me who did hinder the reformation, I must say with Cassander, they were such who were puffed with Ecclesiastical authority, and reputed principal members in the same Church: Nicholas Scomberg by profession a Dominican, by place a Cardinal, opposed the Reformation, and pressed the Pope and his Cardinals with these and the like reasons: 
Histor. of Trent li. 1. p. 83. Engl.  It would give an occasion to the Lutherans to brag that they had enforced the Pope to make that Reformation, and above all, it would be a beginning to take away not only the abuses but good uses also, and so to endanger the whole state of Religion: for by the Reformation it would be confessed that the things provided against were deservedly reprehended by the Lutherans which would be a great abetting to their whole doctrine.   

Sect. 4. Many learned Romanists convicted by the evidence of Truth, either in part or in whole, have renounced Popery before their death.  
HOw available these reasons may seem to hinder a reformation, I leave to every man's judgement: yet sure I am the reformed Churches have done nothing in this, other than the former Counsels had anciently decreed, and divers of their own Church had formerly wished to be done; and I am certainly persuaded, were it not for fear of endangering the Romish Religion (as the Cardinal rightly observed) our adversaries would come nearer unto us in all the fundamental points that our Church teacheth: for look upon the Communion in both kinds, and you shall find the Council of Basil about two hundred years since, did allow the Cup to the Bohemians upon this condition: 
Genebr. lib. 4. Chronich.  That they should not find fault with the contrary use, nor sever themselves from the Catholic Church: Look upon the restraint of Priest's marriage, and you shall hear Aeneas Siluius, afterward Pope Pius, give his Royal assent with us. 
Aeneas Sylu. de Concil. Basil. l. 2.  As marriage upon weighty reasons was taken from the Priests: so upon weighty considerations it were wished to be restored. Look upon private Masses, and of this, saith Master Harding, 
Jewel & Harding ca Privat Mass in Initio.  the godly and faithful people have since the time of the Primitive Church much complained: and for the better correspondence with us in the greatest mystery of our salvation: Look upon the Scriptures and you shall find the Rhemist Testament translated into English, and this was done Importunitate Haereticorum (as they of Douai speak) by the importunity of Heretics: and to conclude, they have of late granted a dispensation to some men & women also to read the Scriptures, and this was done Importunitate Haereticorum by the importunity of Heretics.  
It is no wonder that the poor widow in the Gospel did prevail with the corrupt judge by importunity, when such heretics as we are reputed to be, have prevailed by importunity with such true Catholics as they pretend themselves to be: yet if we look but within the memory of man, we shall find that most of the Romish proselytes did frequent our Church and divine service for the first eleven years of our blessed Queen Elizabeth, 
L. Coke de Jure Regis Ecclesiastice fol. 34.  neither was their communicating with us forbidden by any lawful Council: and I am verily persuaded, That many at this day in the Church of Rome do assent to our doctrine that dare not communicate with us openly in the Church: for I appeal to their own consciences how many of them which are taught the doctrine of concomitance have wished the restoring of the Sacramental Cup to the lay people? how many with hands and hearts lifted up, adore Christ jesus in his bodily presence in heaven, when the consecrated bread is presented to them for real flesh upon the Altar? How many worship the invisible God in Spirit and Truth, when they retain the Images for memory, for history, for ornament, not for adoration? How many do smile at Indulgences and Pardons, at particular shrifts, at merry Pilgrimages, at ridiculous and feigned miracles, at divine virtue ascribed to Medals Beads, Agnus Dei, and the like, which are termed godly deceits, and harmless guiles to feed the ignorant? How many do prefer the lawfulness of Priest's marriage before the keeping of a Concubine, 
Gravius peccare sacerdotem si uxorem ducat quam si domi concubinam foiseat. Coster. Enchirid. c. 15. propo. 9  although the contrary be the common doctrine of the Church of Rome? Lastly, how many for fear of vain glory, and by reason of the uncertainty of their works, do rely wholly upon the merits of Christ jesus? Show me that learned man that liveth a professed Papist in the Church of Rome, and dieth not a sound Protestant in this prime foundation of our faith. 
B. Gardiner.  That Bishop who would not have the gap of this doctrine opened to the ignorant in time of his health, yet in the time of his sickness sets the merits of Christ in the gap to stand betwixt God's judgement and his own sins. And Cardinal Bellarmine who taught in time of his health that a man had a double right to the kingdom of God, part by his own merits, part by the merits of Christ; Yet, I say, this stout and learned defender of his faith, concludes with a Tutissimum, It is the safest way to rely wholly on the merits of Christ jesus; and in time of his sickness when he was to render an account of his works and doctrine: 
Et precor me inter sanctos & electos suos non ut aestimator meriti sed ut veniae largitor admitta●. Bellar. Test. pag 89. Ricard. Tapp. explic. artic. Theolog. Lovan. tom. 2. art. 8.  in his last Will and his last words he sounds a retreat and beggeth pardon at the hands of God: Not as a valuer of merits but as a giver of mercy. And their own Albertus Piggius who did bitterly inveigh against our Church and doctrine, especially in the point of justification, by reading of Caluins' Institutions, with a purpose to confute them in that very point, 
Controu. 2. tit. de Instito. fol. 50.  became himself a Caluinist: neither was it his case alone, but Paulus Vergerius a Romish Bishop, 
Episcopus justino-politareus.  who in like manner began to write a book against the Protestants which he entitled, Adnersus Apostatas Germaniae, against the Apostates of Germany, after he had examined their books, and weighed their arguments with a purpose to confute them, found himself taken and vanquished, and laying aside the hope of a Cardinalship which at that time the Pope intended him, 
Sleida. Comment. Relig. lib. 21.  he traveled to Pola, where Germanus his brother a Romish Bishop was residing, and after much debate and conference had of the doctrine of justification, his brother also yielded and protested against the Romish doctrine, and both with mutual joy and consent of minds professed and proclaimed the Protestant faith to all believers.   

Sect. 5. Worldly policy and profit hinders the Reformation of such things which are altogether inexcusable in themselves.  
I Speak not this as if there were hope of a Reformation in the Roman Church: For when I consider that many opinions which formerly crept in the Church are now established for Articles of faith, when I consider that some of their points are so linked together, that the unloosing of one is sometimes the loss of all, when I plainly see upon one point of faith (namely, one Purgatory) Trentals, Masses, Diriges, Requiems, Prayers for the dead, the doctrine of Merits, works of Supererogation, Indulgences, Pardons, jubilies, the power of binding and losing; since, I say, all these attend upon the opening and shutting of Purgatory, and this Purgatory is created a point of faith, and this faith is confirmed by Counsels, merely for the benefit of the Pope and Clergy. What hope can we have to get these golden keys of Purgatory from them? by what means can we procure them to exercise the faculty of shutting, as well as opening: the power of binding as well as losing, when no man will give money to be bound, but to be loosed in Purgatory?  
Again when I consider the saying of Maldonat the jesuite, daily practised by the Church of Rome against our Church and doctrine, 
Mald. Comment. in joh. 6.62.  viz. Although I have no other Author for my exposition but myself, yet I allow it rather than Austin's, Although his be most probable; because this of mine doth more cross the sense of the Caluinists: When, I say, our Religion is directly and immediately derived from the Scripture, when our doctrine agreeth in the fundamental points with Saint Austen, and the Fathers; when the Primitive and Reformed Churches have shaken hands together, is it not a mere malice to oppose a known ancient doctrine, and to make a league against God and his Word, against the true religion & her Church? They are base wits (saith Viues) which are so affected, 
Viues Lib. de causis art. corrupt.  whereas ingenious minds and natures well given will rather seek how true that is which they hold; then how they may defend it, making greater price of verity than victory: yet it cannot be denied that this is the common practice of the Roman Church; for otherwise what man in his right senses would take upon him to be wiser than God, and in their Psalters leave out the second Commandment, & hazard that heavy doom: Cursed be he that addeth or detracteth from the least of these sayings? 
Reu. 22.18.19.  What sense is there, that the Church of Rome should presume to alter Christ's Institution, and take away the Cup from the Laity, when it is confessed by their own general Council, 
Concil. Constant. Ses. 13.  that Christ did institute the Cup for the people, and the Primitive Church did continue it in both kinds? what reason can be alleged why an ignorant man should pray without understanding, when the Apostle commands us to pray with the Spirit, 
1. Cor. 14.  and to pray with the understanding also? What discretion should lead men to invocate Saints and Angels, when the Apostle doth make this unanswerable question: How shall they call upon him in whom they have not believed? 
Rom. 10.14.  What confidence and assurance of humane frailty should cause them to lean to lean to a broken staff of their own merits, when they may safely rely upon the sole merits of Christ jesus? What madness is it to adore a piece of bread, which depends upon the intention of another man, seeing his intention may fail and cause flat idolatry in the worshipper; when they may safely & certainly adore Christ jesus sitting at the right hand of the Father? What stupidity is it to worship a picture, the work of men's hands, and to adventure idolatry upon nice distinctions; when without danger they may worship the true God in Spirit and truth, 
joh. 4.24.  as he will be worshipped? Lastly, what foolishness is it for man to rely upon the Church which is the authority of man that may err, when he may build upon the infallible rule of God's word, which is agreed on all hands that cannot err? If men for advantage of their cause, or for their own preferment, will by shifts and cavil turn the necks of Scriptures and Fathers clean about, and wrest them to their own side, let them beware of their example who could not believe, or if they did believe, durst not confess Christ, Because they sought the praise of men more than the praise of God 
joh. 5.44.    

Sect. 6. The common pretence of our Adversaries refusing Reformation, because we cannot assign the precise time when errors came in; Refuted.  
HOw fare the Church of Rome stands guilty of this crime, I will not take upon me to censure; but sure I am they are so far from reforming the abuses and errors in their Church, that they will not acknowledge their points of doctrine to be errovious, unless we can assign the time, and point at the persons who first broached them. Now since we are all eye witnesses that the errors of the Romish Church are at this day so notorious, that a very child may reprehend them; it were more fit (as I conceive) to redeem the time by correcting those errors that crept into the Church, then to inquire after times and persons which are not in their hands?  
If a man be sick of a Consumption, will he refuse help of the Physician, except he can resolve him whether his Lungs or his Liver were first infected, and show the time when, and the occasion how his body grew first distempered? When an house is ready to fall, men do not stand to inquire what post or principal did first decay, or the time when the rain did first begin to rot it, but they seek to amend that which is most ruinous, and support that part which is most subject unto falling: If you will have a more familiar example, 
Obsecro inquit cogita quomodò huc me liberes non quomodo hûc ceciderim quaeras. Aug. Epist. 29.  S. Austin will give you one, A man (saith he) falls into a pit and calls for help, he that should lend him his hand for present relief, falls to ask him this question; Quomodo hîc cecidisti? How didst thou fall in here, but hear what answer he makes him: I pray advice me how I may come out, never ask me the question how I came in.  

Mat. 13.  In the parable of the Sour, Christ himself gives a full answer to those impertinent demands: he tells us that the Thief sowed the tares in the night time when all were asleep, 
Dormientibus hominibus.  and from this parable common reason will forthwith conclude; If all were asleep, how could those of the house see him? if they did not see him, how could they produce him? Now as the Thief came at unawares and in the night season when there was none so much as dreamt of him: 
Mat. 24.43.  so likewise of this be sure (saith the Evangelist) if the good man of the house knew at what watch the Thief would come, he would surely have watched: and then certainly he would have told the time and the person.  
The doctrine that we complain of is a mystery of Iniquity, 
Jniquitas sed mystica (i) pietatis nomine palliata.  it is a mystery cloaked with the name of piety; and we know mysteries are secret, and have close and private working; they work not openly and publicly, but by decrees leasurably, cunningly, and warily to avoid discoveries; And as Tares sown in good ground being but a small seed, lie long covered and hid in the earth before they appear, after they appear they grow to another shape, and so multiply in the seed sown; such is the condition of errors sowed in the Church: first, it is an opinion broached by some private man, and happily with a good intention, then by addition becomes an error of some one, or few, which at first is not easily espied, or not much regarded: afterward it gathereth strength, and multiplieth itself into diverse parts and members of the body, and so by continuance becomes a known error, and then the servant makes complaint to his Master: Sir, didst thou not sow good seed in thy field, from whence then hath it Tares? but which is most observable, the husbandman did not espy the tares until they had almost choked the good corn.  
We say therefore that in the Primitive Church when any heresy did arise, that endangered the foundation, such as was the heresy of the Arrians, of the Pelagians, of the Donatists, and the like, the first Authors were observed, the times were known, the place was pointed at, and forthwith demissarie and testimonicall letters were written (which were then in use) and were sent to all the parts and sound members of the Catholic Church, by which public notice, the steale-truth was discovered, and after publication of his heresy, the party was repressed and excluded from the communion of the whole Church; and in this alteration or change of doctrine: Bellarmine's reason may take place; 
Bellar. lib. 4. cap. 5.  that is, in every great and notorious mutation there may be observed the Author, the time, and the place, the beginnings, increasings, and resistance made against it: but the change of Romish doctrine was otherwise, it was like the cokatrise egg along time in the shell, before the Cokatrise did appear, it was a secret Apostasy, a falling away from the Truth which was caused at the first by an error stole into the Church: Sensim sine sensu, unsensible and unawares; and therein appears the difference betwixt open heresy and secret Apostasy. The open heretic visibly and professedly in a time known by a person named, with a doctrine publicly professed, proclaims his heresies against all true Catholics; The secret Apostata closely and warily in the time of darkness when the husbandman is asleep, unseen and unawares scattereth his seed, the one is easy to be discovered and known both for time and person, because he worketh openly in the day, the other scarcely to be discovered, because he worketh only in the night.  
It is an undeniable truth, that some opinions were condemned in the Primitive Church for erroneous and superstitious, which now are established for Articles of faith in the Roman Church, to give an instance: S. Austin complains that in his time the rude sort of people were entangled with superstition, 
Novi multos sepulchrorum & picturarum adoratores sed illud admoneo ut Catholicae Ecclesiae maledicere desi natis vituperando mores hominum quos & ipsa condemnat & quos corrigere studet. August. de Moribus Eccles. Cathol. lib. 1. cap. 34.  even in the true Church. I myself (saith he) know many that are worshippers of Tombs and Pictures, whom the Church condemneth, and seeks every day by correction to amend them as ungracious children. This holy Father complains of some people in his days which became superstitious in worshipping of Images, whom the Church did then condemn as corrupters of true Religion, the authors of this error, he nameth not, the time when it began, he showeth not, notwithstanding we are all eye witnesses that this corruption hath got the upper hand, and that which was then condemned by Saint Austin and the Church for superstition, was confirmed four hundred years after; by the second Council of Nice for Catholic doctrine, and is now decreed by the Council of Trent for an Article of faith.  
He that gave first a Primacy of order to Saint Peter, did never intent a primacy of power to the Pope, and yet we see the Pope hath obtained it: he that made pictures of Saints for memory, for history, for ornament, did little dream that the works of his hands should be worshipped, and that worship should be decreed for an Article of faith; and yet we see it is so established in the Church of Rome. He that in testimony of the resurrection, and out of humane affection, commended the memory of dead souls unto God, did never dream of Purgatory, & yet we see Purgatory is become a point of faith, and made a gainful merchandise in the Papal sea: He that stirred up men to charity and works of piety, did never intent to make works copartners with faith in our justification, and yet we see this doctrine is stoutly justified by their Proselytes: He that instructed the Minister at the time of the Sacraments, religiously and carefully to intent that part of God's service in the time of the ministration, did little dream that the Ministers intention should make good or make void all the seven Sacraments, and yet we see this is the Tenet of the Romish doctrine. The intention no doubt of many opinions in the first founders was good, 
Ferus Annot. in jud. C● 8. Colon. 1571 Duplex, etc. Exemplo sint sesta, ceremoniae, Imagines Missa Monasteria, etc. Nihil hominis eâ intentione institutum fuit quâ nunc habentur, etc.  but the application is now amiss; for the householder made good Laws, but the enemy added a Gloss: There was a double sin in Gedeon (saith Ferus) both in that he made an Ephod contrary to the word of God, and in that seeing the abuse thereof he took it not away; now who seethe not that the like happeneth to the Church? How many things did the Saints ordain with a good intent, which we see at this day changed, partly by abuse, and partly by superstition. The Feasts, Ceremonies, Images, Masses, Monasteries, and the like, none of them were instituted in that sort at first, as now they are used, and yet we Gedeons' hold our peace, they take not away the abuse, they take not away the superstitions. This complainant was a Friar, and a member of the Roman Church; he tells us that Masses, and Monasteries and Images are all different from the meaning of the first founders, yet never tells us of the times nor Authors that first changed them: Now if the Reformed Churches should have declined a reformation, because they could not assign the time and Authors of those errors, who seethe not but they had fallen into the sin of Gedeon, who in seeing the abuse took it not away? Nay more, those Romanists which made great search and inquiry to know the time and Authors of their errors, although they profess they cannot precisely set down their first beginnings, yet ingeniously confess an alteration of diverse Tenets in their own Church; 
Marius de Schism. & Concil. part. 3. ca vlt.  The restrain of Priest's marriage, to say precisely when it came in (saith Marius) I cannot tell, although I have most diligently enquired after it. Concerning Prayer in an unknown tongue, 
Mirumin hac re quam Ecclesiae mutata sit consuetudo Eras. in 1. Cor. 14.  It is to be wondered how the Church is altered in this point (saith Erasmus,) but the precise time he cannot tell: The Communion in one kind when it got first footing in the Church, 
Greg. de Val. de legit. usu Euchar. c. 10.  Minime constat, it doth not appear saith Gregory de Valen.  
Now if these men could have proved their doctrine originally from the Scriptures, they should not have needed to inquire of us for the first Authors of their doctrine; for I am confident beyond all belief, if forbidding of Marriage had been the doctrine of Christ which S. Paul termeth the doctrine of devils: 
1. Tim. 4.1.  If Prayer in an unknown tongue had been taught and commended by the Apostle Saint Paul, as on the contrary it was forbidden and condemned in his first Epistle to the Corinthians; If the Communion in one kind had been instituted by Christ as the contrary was, to wit, in both kinds; If these points, I say, had been derived from the word of God; or had they always been received as Apostolic Traditions in the Church, the beginning and the Author of their Tenets had been easily known, and then they might have been published out of certain knowledge both for time and person: and as touching this and the rest of straw and stubble which the Church hath added to her building, it is manifest by the Testimonies of our adversaries that there was a known time when those Tenets were not certainly known, and generally received in the Roman Church.  
The Marriage of Priests was not altogether forbidden till the time of Gregory the seventh (saith Polidore) and this was above a thousand years after Christ: The number of seven Sacraments was not expressly defined till the days of Peter Lombard (saith Cassander) and this was 1140. years after Christ. 
Bellar. de Euch. lib. 3. cap. 23.  The doctrine of Transubstantiation was not received for a point of faith till the Council of Lateran (saith Scotus) and this was above 1200. years after Christ. The power of Indulgences extended to souls in Purgatory was first decreed by Boniface the eighth, (saith Agrippa) and this was 1300. years after Christ. The Communion in one kind began to be generally received but a little before the Council of Constance (saith Gregorio de Valentia) and this was almost 1400. years after Christ.   

Sect. 7. The Pedigree of the Romish faith drawn down from the ancient Heretics, and the Protestant faith derived from Christ and his Apostles  
But since these men are so inquisitive to know of us the first Authors of their Religion; I will tell them of their Predecessors, and give them a short Pedigree both of their Roman faith, and our Protestant doctrine, that it may appear from whom they and we are lineally descended: and first touching the succession in person and doctrine. I will examine it, Ordine retrogrado, and ascend upward.  

Latin Service.  Latin service and prayer in a strange tongue came into the Church by Pope Vitalian, (saith Wolphius) and this was about the year 666. 
Wolphius Lect. Memorab. Centenarius septim p. 189.  if we ascend higher the Heretics, Osseni taught in the first ages There was no need to make a prayer in a known tongue, 
Epiph. heres. 19  saith Epiphanius. If you will ascend to the Apostles time, and claim Antiquity in the highest degree, there were certain jews (saith Ambrose) amongst the Grecians, ●s namely, 
Ambr. Epist. 1. ad Cor. c. 14.  the Corinthians who did celebrate the divine Service and the Sacrament, sometimes in the Syriac, and most commonly in the Hebrew tongue, which the common people understood not; For which cause Saint Paul wrote that whole Chapter of the foureteenth to the first of the Corinthians, which is wholly and flatly delivered against the Prayer and Service in an unknown tongue. Here you have the Romish succession in doctrine & person derived from jews & Heretics: here is our Protestant doctrine derived from S. Paul the Apostle: Pray with the spirit, Pray with the understanding also.  
The doctrine of Transubstantiation was first decreed at the Council of Lateran, 
Transubstantiation.  about four hundred years ago: if we ascend higher, it was set afoot by Damascen and Epiphanius, for bringing in the worship of Images at the Council of Nice; If we look further, it was practised by the Helcesaitae, 
Helcesaitae duplicem Christum faciunt, alium suprà alium infrà. Theodoret.  which feigned a twofold Christ, one in heaven, another in earth: like the Mass Priests who admit one body with all his dimensians and properties in heaven, another body in the Sacrament, which hath no properties of a true body. If we look higher, it was delivered by Marcus the Heretic who by his invocation over the Sacramental Cup, 
Ireneus li. 1. c. 9  caused the wine to appear like blood: if you will look into the Apostles time, the first Authors were those disciples that believed the gross and carnal eating of Christ's flesh which murmured against him and forsook him. Here is their succession in doctrine and person, derived from Idolators, from heretics, from Capernaites. Here is our faith delivered at the same time by Christ himself: 
joh. 6.  The words I speak are spirit and life.  
The Pope's Supremacy was confirmed at the Council of Trent, 
The Supremacy.  and the Council of Lateran: if we ascend higher, it was first granted by Phocas the bloody Emperor to the Bishop of Constantinople 600. years after Christ, 
Vrspergensis in Phocas. fol. 149.  if they claim Antiquity from the time of the Apostles, the Gentiles were their first founders and benefactors: For (saith Christ) the Kings of the Gentiles exercise Lordship over them, 
Luk. 22.25.  and they that exercise authority upon them are called benefactors. Here is their succession in doctrine and person, derived from bloodsuckers and Gentiles, in usurping right over Kings and kingdoms in things spiritual, in things temporal; here is our received doctrine from Christ himself, 
Mat. 20 26.27.  Whosoever will be great among you let him be your Master: and whosoever will be chief among you let him be your servant.  

Worship of Images.  The worship of Images was decreed at the second Council of Nice, almost 800. years after Christ: but if you claim Antiquity (because it is a point of faith) 
Jraeneus lib. 1. cap. 23.24.  Iraeneus tells us the Basilidians and Carporatians in the Primitive times did worship Images, and professed they had the Image of Christ made by Pilate; Here is their succession in doctrine and person, derived from the heretics Basilides and Carporates, here is ours derived from the doctrine of Saint Paul, 
Rom. 12.3.  from the lesson given by Saint john, 
1. joh. 5.21.  and from the mouth of God himself, 
Deu. 4.15.16  Thou shalt not make to thyself any graved Image, etc.  
The Communion in one kind was decreed at the Council of Constance above 1400. years after Christ: 
The Communion in one kind.  yet if you stand upon Antiquity, because it is an Article of faith: 
Leo Serm. 4. de Quadrages.  Pope Leo tells you the Manichees, a sort of heretics, in his time used the Sacrament in one kind, viz. in bread only: if you ascend to the time of the Apostles, the Nazarites (saith Bellarmine) had made a vow not to drink wine, 
Non est credibile Nazareos contrà votum suum bibisse decalice, nec tamen credibile est eos omninó à communione abstinuisse Bellar. Apolog. contr. praefat. Regis monitorium B Andr. c. 8. fol. 188.  and therefore in all likelihood they took Sacrament in bread only: here than is their succession in person and doctrine, derived from Nazarites and heretics; here is our doctrine taught by Christ himself, and so commended to our Church, 
Mat. 26.27.  Drink ye all of this.  
Again, look upon their Invocation of Saints and Angels, 
August. ad quod vult Deum. c. 39  and you shall find their founders were the heretics Angelici: Look upon their doctrine of merits and works of Supererrogation, 
Isid. Etym. li. 8. cap. de h●eres. Christ.  and you shall see their first Authors were the Cathari, the Puritans: Look upon their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their worship given to the blessed Virgin, and you shall discern the Collyridian heretics (which Epiphanius terms Idolators) were their first leaders: 
Epiph. heres. 79.  Look upon their restraint of Priest's Marriage, and you shall observe that the heretic Tatianus and the Manichees were their Predecessors, 
Epiph. heres. 46.  and forbade Marriage in Sacerdotibus, in their Priests: These and the like errors taught in the Church of Rome, either lineally descended from the aforesaid heretics, or at leastwise have near affinity with their adulterate issue. And if I have failed in calculating the right nativity of their ancient doctrine, yet sure I am they are utterly destitute of a right succession in person and doctrine from the Apostles and the ancient Fathers of the Primitive Church: as shall appear by many testimonies of the best learned amongst themselves.   

Sect. 8. The Testimonies of our Adversaries touching the Antiquity and universality of the Protestant faith in general.  
IN the mean time I will call the Church of Rome for a witness to our cause, and if she do not plainly confess the Antiquity of our Tenets, and the Novelty of her own. If she herself do not proclaim the universality of our faith: if she do not confess that we are both in the more certain and safer way in the Protestant Church, I will neither refuse the name, nor the punishment due to heresy.  
He therefore that shall question us where our Church was before Luther, let him look back into the Primitive Church; nay let him but look into the bosom of the present Roman Church, and there he shall find and confess, that if ever Antiquity and Universality were marks of the true Church, of right and necessity they must belong to ours. 
The Creed of the Apostles, Nicene Council, Athanasius, Piu● the fourth.  Look into the four Creeds which the Church of Rome professeth, and you shall find three of those Creeds are taught and believed in our Church, and these by our adversary's confession were instituted by the Apostles and the Fathers of the Primitive Church, not created by Luther. Look into the seven Sacraments which the Church of Rome holdeth, and you shall acknowledge that two of those Sacraments are professed by us; and these by our adversary's confession were instituted by Christ, not broached by Luther. Look into the Canon of our Bible, and you shall observe that 22. books of Canonical Scripture which our Church alloweth, were universally received in all ages, and are approved at this day by the Church of Rome, for Canonical Scripture not devised by Luther. Look into the first seven general Counsels, and you ●hall confess, that the first 4. general Counsels are rati●ed by our Church and Acts of Parliament, 
Eliz. 1.  not called by Luther. Look into the Traditions of the Church, and you shall see and confess that all the Apostolical Traditions which were universally received, and which the Church of Rome confesseth at this day to be Apostolical, are descended from the Apostles to us, not derived from Luther. Look into our book of Common Prayer, and compare it with the ancient Liturgies, and it will appear the same forms of Prayer (for substance) were read and published in a known tongue in the ancient Churches, not broached by Luther. Look into the ordination & calling of Pastors, and it will appear that the same essential form of ordination which at this day is practised in our Church, was used by the Apostles & their successors, not devised by Luther. If therefore the three Creeds, the two principal Sacraments of the Church, the 22. books of Canonical Scripture, the first four general Counsels, the Apostolic Traditions, the ancient Liturgies, the ordination of Pastors: If, I say, all these were anciently taught and universally received in all ages in the bosom of the Roman Church, even by the testimonies of our adversaries themselves, it is but a silly and senseless question to demand of us where our Church was before Luther.  
The positive doctrine which we teach is contained in a few principal points, & those also have Antiquity and Universality with the Consent of the Roman Church: The points in controversy which are sub judice, in question, are for the most part, (if not) all additions to the Church, and certainly from those additions and new Articles of faith, the question doth truly and properly result upon themselves: Where was your Church (that is) Where was your Trent doctrine and Articles of the Roman Creed received de Fide before Luther?  
But admit our doctrine lay involved in the bosom of the Roman Church (which no Romanist can deny) I say admit it became hidden as good corn covered with chaff, or as fine gold overlayed with a greater quantity of dross, was it therefore new and unknown, because Popery sought by a prevailing faction to obscure it? was there no good corn in the Granary of the Church, because till Luther's days it was not severed from the chaff? no pure gold because our adversaries would not refine it by the fire of God's word? If the chaff and dross be ours, or if our Church savour of nothing but Novelty and heresy, (as some of these men pretend) let them remove from the bosom of their own Church, that new and heretical doctrine which they say was never heard of before Luther, and tell me if their Church will not prove a poor & senseless carcase, & a dead body without a soul. Take away the three Creeds which we profess, our two Sacraments, the 22. books of Canonical Scripture, the Apostolical Traditions, the four first general Counsels, and tell me (such light chaff & new heresies as they how style them, being removed) if their twelve new Articles, their five base Sacraments, the Apostolical Scriptures, their unwritten verities and Traditions will make a true visible Church.  
It is true that we deny their additions there (aliquod amplius) because they are grounded on humane authority, and want the foundation of the Scriptures, we deny Purgatory, Invocation of Saints, Works of Supererrogation, worship of Images, and the like: and if our Religion be therefore termed Negative for denial of those things, who sees not but for the like reason they themselves will stand guilty of the same aspersion? Do not they deny the substance of bread after Consecration? do not they deny the Scriptures to the Laity? Marriage to the Priests? the Cup to the Lay people? the Supremacy to their Sovereign in his own dominions? and may not we for these and the like reasons protest against them, that therefore theirs is a Negative Religion?  
But that the world may know we obtrude not these things by way of recrimination, it shall appear by their own confession, the Traditions which we deny, are declined by the best learned amongst themselves. Nay more, they do not only acknowledge those things which we hold, but the most ingenious of them are ashamed also of those additions which we deny: As for instance, we charge them with the worship of Images, they deny it, or leastwise excuse their manner of adoration; but they condemn not us for not worshipping: We accuse them for praying in an unknown tongue, they excuse it, that God knows the meaning of the heart: but they do not condemn us for praying with the spirit and with understanding. We condemn them for adoring the elements of bread and wine in the Sacrament, because it depends upon the intention of the Priest: they excuse it, 
Jnnocentius the third, Adoro te si tu es Christus.  that they adore upon condition, If the consecrated bread be Christ, but they do not condemn us for adoring Christ's real body in heaven: we accuse them for taking away the Cup from the Lay people: they excuse it, that it was not taken up by the Commandment of the Bishops, 
Coster. Enchirid. de commun. sub utraque specie. Anno 1414.  but it crept in, the Bishops winking thereat (saith Costerus) but they did not condemn us for following Christ's example, and receiving in both kinds. Lastly, we accuse them for their private Masses, contrary to Christ's institution and the custom of the Primitive Church; 
Harding in B. Jewel, ca Private Mass  they excuse it, That it is through their own default and negligence, whereof (saith Master Harding) the godly and faithful people, since the time of the Primitive Church, have much complained: and which is remarkable and comfortable to all believing Protestants, we charge them with flat idolatry, in the adoration of the Sacrament, in Relics, in Saints, in Images, and howsoever they excuse themselves, in distinguishing their manner of adoration: yet, I say, to our endless comfort be it spoken, they cannot charge us in the positive doctrine of our Church, no not with the least suspicion of idolatry.   

Sect. 9 The testimonies of our Adversaries touching the Protestant and the Roman faith in the particulars.  

PARAG. 1. justification by faith (only.)  
THese things premised, I will proceed to the examination of witnesses both for the Antiquity of our doctrine, and the Novelty of theirs; but before I go to publication, I will present you with two Records, for two principal points of our faith, by which evidences it shall appear, that the Word and Sacraments, the proper marks of a true Church, were rightly preached and duly administered here in England in the most obscure ages long before Luther's days: I say, it shall appear that, before and after the Conquest, the Priests and professors of those times protested openly against the doctrine of Romish merits, preaching salvation through Christ alone, and withal publicly professed and administered the same Sacraments in the same faith and truth, which we teach and administer at this day.  
In the days of Anselme Archbishop of Canterbury about the year 1080. there was a set and public form of prayer prescribed for the visitation of the sick, 
Cass. in append. ad opus. Jo. Roffen. de fiducia & misericordia Dei.  and this form (saith Cassander) in Bibliothecis passim obuia; was commonly to be had and read in all Libraries: The words are plain and fully consonant to the faith our Church professeth: 
Ordo Baptizandi & visitandi edit. venet. Anno 1575.  Dost thou believe to come to glory not by thine own merits, but by the virtue and merit of the passion of our Lord jesus Christ? dost thou believe that our Lord jesus Christ did dye for our salvation, and that none can be saved by his own merits, or by any other means but by the merit of his passion? This manner & form of Intergatories was prescribed generally to all Priests for their visitation of the sick, and the sick party accordingly was taught to make answer to these and the like questions: 
Respondeat infirmus credo.  All this I believe: Upon this confession the Priest concluded with this instruction to the sick party; Go to therefore, 
Hosius in Confession Petriconens, c. 73.  as long as thy soul remaineth in thee, place thy whole confidence in this death only, have confidence in no other thing, commit thyself wholly to his death, with this alone cover thyself wholly, intermingle thyself wholly in this death, wrap thy whole self in this death: And if the Lord God will judge thee, say, Lord I oppose the death of our Lord jesus Christ betwixt me and thy judgement, and no otherwise do I contend with thee: And if he say unto thee that thou art a sinner, say, Lord I put the death of our Lord jesus Christ betwixt thee and my sins: If he say unto thee thou hast deserved damnation: say, Lord I set the death of our Lord jesus Christ betwixt thee and my bad merits, and I offer his merit instead of the merits which I ought to have; but yet have not: If he say that he is angry with thee: say, Lord I interpose the death of our Lord jesus Christ betwixt me and thine anger.  
This point of faith was publicly professed in the Church of England, and generally practised shortly after the Conquest both by Priests and people, and as the word was rightly preached in those days (according to the now Protestant faith, and contrary to the Tenet of the now Roman Church) so likewise you shall observe, the two Sacraments of Baptism and the Lords Supper, were publicly taught and duly administered in the same faith and doctrine before the Conquest, as they are now declared and received in the Church of England.   

PARAG. 2. The Sacrament of the Lords Supper, and the doctrine of Transubstantiation.  
FIrst, concerning the Sacrament of Baptism, I think there is none so blind or stupid, that will deny the Baptism now used in our Church, both for matter and form, to be substantially the same that the Primitive Church ever used, & that the Romish additions of Salt and Spittle and other Ceremonies used by them, neither cause a Transubstantiation in the element, nor the want of them enforceth Rebaptisation in the protestant, so that concerning the truth of our Baptism there can be no question; and as concerning the Sacrament of the Lords Supper, 
The Sacrament of the Eucharist.  in the days of Aelfrick, about the year (996) there was a Homily appointed publicly to be read to the people on Easter day, before they did receive the Communion wherein the same faith and doctrine (which our Church now professeth) was publicly taught and received, and the doctrine of the Real presence which at that time (had got footing in the Church) was plainly confuted and rejected; Neither was this the particular doctrine of one Bishop but at the same time the same matter was delivered to the Clergy by diverse Bishops at their Synods out of two other writings published by the same Aelfrick, one whereof was directed to Wulfstius then Bishop of Sherbourne; the other written to Wulfstane Archbishop of York, wherein both Priests & people by their Command and directions, were instructed and taught the doctrine of the Eucharist in these words; There is a great difference betwixt the body wherein Christ suffered, 
Aelfricks' Homily & B. Usher in his answer to a challenge, etc. cap Real. pres. p 78. 79.  and the body which is received of the faithful: The body truly that Christ suffered in was borne of the flesh of Mari●, with blood, and with bone, with skin, and with sinews, in humane limbs with a reasonable soul living: and his spiritual body which nourisheth the faithful spiritually is gathered of many corns without blood, and bone, without limb, without soul; and therefore there is nothing to be understood bodily but spiritually: etc. this I say, and the like doctrine was approved by the Abbot of Malmsbury, by the Archbishop of York, by the Bishop of Sherbourne, by diverse Bishops at their Synods, and by them commended to the rest of the Clergy, who were commanded to read it publicly to the common people upon Easter day, for their better preparation and instruction in the Sacrament. If this Protestant Faith then publicly professed, had been taught only by a multitude of seditious and factious persons; or had it been received by some few excommunicate members in the same Church; our adversaries might have some colour, some plea, to deny the Visibility of our Church: but when it appears it was generally published by the chief Bishops and Pastors of several Congregations; when it appears these Doctors had their Calling and succession in the Roman Church; when it appears it was approved by a public Synod at their meetings: I cannot but account it a jesuits' vain flourish to tell us: 
Camp. Rat. 3.  That we cannot espy out so much as one town, one village, one house, for (1500) years that savoured of our doctrine; and that you may know, Aelfrick the Abbot was not the first author of this Homily, but was anciently received in the Church before his days; it appears plainly, 
Aelfricus Abbas vulstano Archiepiscopo salutem in Christo, ecce paruimus vestrae almitatis iussionibus trans. ferentes Anglice duas Epistolas quas Latino eloquio descriptas antem annum vobis destinavimus Transcrip. ex lib. Ms. in Bibl. publs. james in his corrupt. of Fathers. p. 55.  that Aelfrick by the command of the Archbishop of York, did but translate those Sermons into English, which were anciently published in Latin; so that if there were any surmise of a Faction then raised in the Church, it was caused by the receiving of an ancient doctrine, not by bringing in a new, and that also was performed with the consent of all the Bishops; nay more, if that the faith of Gregory the Great, published here in England (400) years before that time; If I say, his faith and doctrine continued the same here in our Island, without alteration till the coming of Luther, (which our adversaries confidently maintain,) either this Homily published by the Bishops was the faith of Gregory, and so our Church continued Visible in the same faith from his time till ours, or else the Roman doctrine, now taught and believed, hath not continued the same without alteration until the days of Luther.  
Thus the Word and Sacraments taught by Christ and his Apostles, were published and proclaimed by the Bishops, and Archbishops of those times, for the saving knowledge and known salvation both of Priests and people, so that the most substantial points of our Religion, were visibly known and generally published not in private corners, but in public Libraries; not in obscure assemblies but in open Churches, and general Congregations of our own Country, in the darkest ages, long before Luther's days.  
But observe the coming of our adversary: That book which was published in Anselmes' days for instruction and visitation of the sick; the same book I say, both for matter and substance, hath of late years been printed at Paris, at Collen, 
Ordo Baptizandi cum modo visitandi infirmos. Paris. anno 1575. Colon. anno 1556. Ven. anno 1575.  at Venice; whereby not only the doctrine of merits is eclipsed, but the now Roman faith is discovered to differ from the ancient; what therefore can be expected how these men should justify their own printed Authors? Behold, the Roman Inquisitors have carefully provided by two Expurgatory Indices, 
Quiroga p. 149. Sandoval & Roxas anno 1612.  that the words of comfort which the Priest was enjoined to pronounce to the sick person, should be all blotted out: and although the Inquisitors have not as yet passed their sentence upon Aelfricks' Homily, 
Aelfricks' Sermon on Easter day: printed at London, 1623. pag. 7.  yet in that Homily they have suggested Transubstantiation by two feigned miracles, contrary to the doctrine of the Eucharist then publicly taught, and fare different from the whole Scope of the Author; and the Latin Epistle written by Aelfricke to the Archbishop of York, is to be seen mangled and razed in a Manuscript, in Bennets College in Cambridge (as is well observed by a learned Divine, 
D. james in his corruption of Fathers, pag. 55 ) and I cannot conceive, but it was done by some Romanist, because it doth plainly confute the doctrine of Transubstantiation. Thus we see what time and errors hath brought to pass; That Protestant faith which in Aelfricks' days, was generally received in England for Catholic doctrine, is now condemned as heretical by a prevailing faction in the Roman Church; and that word of truth which was published in Anselmes' days, for the salvation of Priests and people in the English Church; is now condemned by an Index Expurgatorius with a Deleatur upon those saving words, but I say of them as Saint Ambrose sometimes pronounced of the Arrians. 
Ambros. orat. 1. contr. Arrian. Transubstantiation.  They may well blot out our letters but our faith they shall never abolish.  
Again, look upon their doctrine of Transubstantiation, and you shall see how miserably their Church is divided touching the antiquity and universality of that point of faith: some derive it from the words of Christ, others from Christ's Benediction before the words were uttered; some from the exposition of the Fathers, others from the council of Lateran, some from the authority of the Scriptures, others from the determination of the Church, and whereas many other points of the Romish doctrine are pretended to be Apostolical Traditions, as having no foundation in the written word, it is observed by learned Du Plessis, that the Papists generally maintain that their Mass is proved from the Scripture, insomuch as in the 28. of Matthew, and other places where there is mention made of the Sacrament, the ordinary Gloss doth note with capital letters in the Margin: 
Moru. de Miss. lib. 1. c. 1. in initio.  Here is the Institution of the Mass: It was the great vaunt of Campian the jesuite: 
Camp. Rat.  If the Protestants name the Gospel, we join with them, the very words are for us: This is my body, this is my blood: and Bellarmine, his fellow jesuite, professeth confidently, that the words. 
Bellar. de Euch. l. 1. c. 11.  This is my body, are of the essence of the Sacrament, and they are operative. If we shall further question at what time, whether before or after the words spoken there is a conversion of the elements into the body and blood of Christ: Aquinas tells us, 
Vltimum instans prolationis verborum est primum instant in quo est in Sàcramento corpus Christi, in toto autemtempore praecedenti est item substantia panis. Aqu. par. 3. q. 75. art. 7. ad. 1.  that the very last instance of the delivery of those words, is the first instance of Christ's body in the Sacrament, but in all the time before there is the substance of bread remaining.  
If these men therefore have spoken the truth, let them bear witness of the truth; only let me tell you they want that unity in this point of faith which they appropriate as a special mark to their Church: and for proof of this, I will proceed to publication of witnesses, wherein I will produce no other testimonies but their own learned Authors (and I presume a better proof than their own confessions none of them can expect) whereby it shall appear that their grand point of Transubstantiation hath neither foundation in our Scriptures, nor certainty in the Fathers, nor unity among themselves, to conclude it for an Article of belief. Touching the words of Consecration, Salmeron the jesuite speaking in the person of the Grecians, delivers their opinion in this manner: 
Cham. lib. 6. de Euch. c. 7.  When the Benediction of the Lord is not superfluous or vain, neither gave he simply bread, it followeth when he gave it, the transmutation was made, and those words (This is my body) did demonstrate what was contained in the bread, 
Ex Catholicis solus Caietanus in Commentario huius Articuli, qui iussu Pij Quinti in Romanâ editione expunctus est, docuit, seclusa. Ecclesiae authoritate verba illa (Hoc est corpus meum) ad veritatem hanc confirmandam non sufficere.] Suar. Tom. 3. disp. 46.  not what was made by them. And Swarez the jesuite ingeniously professeth, that Cardinal Caietan in his Commentary upon this Article, did affirm that those words of Christ, This is my body, do not of themselves sufficiently prove Transubstantiation, without the supposed authority of the Church, and therefore by the commandment of Pius Quintus that part of his Commentary is left out of the Romish Edition. Habemus confitentem, we have a fair confession for a Cardinal, and a friendly caveat touching the spunging of his authority. And that the world may know these men are better friends to our cause then many yet conceive them, I will produce both Cardinals, and Bishops, and Schoolmen, who will testify with us, that there are no words in Scripture to prove Transubstantiation; that those words, This is my body, are not of the essence of the Sacrament, that the ancient Fathers did not believe the substance of the Sacramental bread to be converted into Christ's real flesh: and lastly, that Transubstantiation was not believed de Fide, as a matter of faith, above 1000 years after Christ And first I will give you their own confessions touching the place and proof of Transubstantiation derived from the Scriptures.  

Quomodò fit corpus Christi utrum per conversionem alicuius, etc. Biel in Con. Missae Lect. 40.  Gabriel Biel] How the body of Christ is in the Sacrament, Non invenitur in Canone Bibliae, It is not expressed in the Canon of the Bible.  

Patet quod ille modus sit possibilis nec repugnat rationi nec authoritati Bibliae, imò facilior ad intelligendum & rationabilior quam, etc.] In 4. Sentent. q. 6. ar. 1.  Cardinal de Alliaco] That manner which supposeth the substance of bread to remain still is possible, neither is it contrary to reason, nor to the authority of the Scriptures, nay, it is more easy and more reasonable to conceive, if it could accord with the determination of the Church.  

Hactenus Mattheus qui & solus Testamenti novi meminit, neque ullum hîc verbum positum est quo probetur in nostrâ Missa veram fieri carnis & sanguinis Christi praesentiam. I. Fish. contrà capt. Babylonicam. N. 8. & O.  I. Fisher Bishop of Rochester] Hitherto Saint Matthew who only maketh mention of the new Testament, neither are there any words here written, whereby it may be proved that in the Mass is made the very presence of the body and blood of Christ: and lastly he concludeth, Non potest igitur per ullam Scripturam probari: it cannot be proved by any Scripture.  
Durand. 
Benedixit benedictione caelesti & virtute verbi qua convertitur panis in substantiam corporis Christi, etc. Durand. in Rational. l. 4. c. 41. ] Christ blessed the bread by his heavenly benediction, and by virtue of that word the bread was turned into the substance of Christ's body, and (saith he) Tunc confecit cum benedixit, He then made it when he blessed it.  
Odo Cameracensis] Christ blessed the bread, 
Benedixit, fuii corpus fecit qui prius erat panis benedictione factus est caro— non enim post benedictionem dixisset, Hoc est corpus meum nisi in Benedictione fieret corpus suum.] Odo in Canonem Dist. 4.  and then made that his body which was first bread, and so by blessing, it became flesh, for otherwise he would not have said after he had blessed it, This is my body, unless by blessing it he had made it his body.  
Cardinal Caietan] That part which the Gospel hath not expressed, 
Quod Euangelium non explicavit expresse ab Ecclesia accepi●ius viz. conversionem panis in corpus Christi Caiet. 3. 7 75. ar. 1. Christoph lib. de Cap Fontium de correctione Theolog. Scho. Lege Christophorum fol. 11. 41. 87. ●8. 23. 63. 58. Fol. 7. 9 etc.  viz. the conversion of the bread into the body and blood of Christ, we have received expressly from the Church.  
Christophorus Archbishop of Caesarea] Before the words (This is my body) were uttered by Christ, if the bread by benediction had not been his body, that proposition had not been true, for when Christ said, Take ye, eat ye, if at that time the bread by benediction were not changed, it will follow that Christ did command his Disciples to take and eat the substance of bread, and so we must deny the Article of Transubstantiation: therefore it is most certain that Christ did not consecrate by those words, neither were they any part of consecration, and in this opinion both the Council of Trent and all writers did agree, till the late times of Caietan, that Christ did consecrate the bread by blessing it, and therefore we conclude this for an infallible truth, to which both Scriptures, and Counsels, 
Secundò dicit Scotus non extare locum ullum Scripturae tam expressum ut sine Ecclesiae determinatione evidenter cogat Transubstantiationem admittere, atque id non est omninò improbabi●e. Nam etiamsi Scriptura— tamen merito dubitari totest cum homines doctissimi & acutissimi qualis inprimis Scotus suit, contrartum sentiunt. Bel. de Euchar. lib. 3. c. 23.  and all Antiquity yield an undeniable testimony and consent, that the words, This is my body, are not the words of consecration, nor consequently the cause of Transubstantiation.  
Cardinal Bellarmine] It is not altogether improbable that there is no express place of Scripture to prove Transubstantiation, without the declaration of the Church (as Scotus said) for although the Scriptures seem to us so plain that they may compel any but a refractory man to believe them, yet it may justly be doubted whether the Text be clear enough to enforce it, seeing the most acute and learned men, such as Scotus was, have thought the contrary. Thus the learned Cardinal, who at first did confidently affirm that the words, This is my body, were of the essence of the Sacrament, and did effect that which they did signify; Upon the examination of witnesses of his own side, confesseth Merito dubitari potest, etc. It may justly be doubted whether the Scriptures do prove the bodily presence, and (we all know and confess that a doubtful opinion cannot be made an Article of faith:) from which confessions I may truly infer, If the consecrated bread be neither transubstantiated by Christ's benediction before those words were uttered, as Aquinas, the Roman Catechism, and the Mass Priests commonly affirm; nor by the words, This is my body, uttered after the Benediction, as the Archbishop of Caesarea, Cardinal Caietan, and others do affirm, then certainly there are no words in Scripture to prove Transubstantiation for an Article of belief.  
I proceed from Scriptures to Fathers: Alphonsus à Castro was a diligent reader and observer of the ancient Fathers, 
De Transubstantiatione panis in corpus Christi raraenim antiquis Scriptoribus mentio. Alphon. lib. 8. contra heres. verbo Indulgentiae.  yet after great studies and long search in their writings, returns this answer: Of the conversion of the body and blood of Christ there is seldom mention in the ancient Fathers. And the reason is given by another learned writer of his own side: 
In Primitiva Ecclesia de substantia fidei erat corpus Christi subspeciebus contineri tamen non erat de fide substantiam panis in corpus Christi converti & factâ consecratione illinc recedere.] joh. Yribarne in 4. d. 11. q. 3 disp. 42. Sect. 1.  In the Primitive Church it was believed for a point of faith that the body of Christ was contained under the forms of bread and wine, but it was not believed as a matter of faith, that after consecration the substance of the bread was converted into the body of Christ: and howsoever our Adversaries pretend antiquity and universality of Fathers for their doctrine; yet Saint Austin is so wholly ours in this point, that Maldonat the jesuite noting his exposition upon those words of Scripture: The Fathers have eaten Manna and are dead, etc. makes this confession: I am persuaded that if Saint Austin being so great an enemy to heretics, 
Hoc dico perswasum me habere Sanctum Augustinumsi nostrâ suissot state longè aliter sensurum fuisse hominem omni haereticorum generi inimicissimum cum videret ad eundem ferè modum Caluinistas hunc & illum D. Pauli locum interpretari. Maldon. in joh. 6. v. 50. num. 80. 81.  had lived in these our days, would have been of another mind, when he had once perceived the Caluinists interpretation to be almost the same: and Gregory de Valentia, observing the manifest testimonies of Theodoret, (viz.) That the consecrated elements did remain in their proper substance, and shape, and figure; returns the like answer. 
Minimè mirum est si vnut aut alter aut etiam aliqui ex veteribus minimè considerate & rectê hâc de re senserint. Greg. de valent. de Transubstan. lib. 2. cap. 7.  It is not to be marvelled, if one or more of the ancient Fathers (before the question of Transubstantiation was throughly debated in the Church) have both thought less considerately and truly concerning Transubstantiation, and this is an answer (saith he) brief, and simple, and no way inconvenient. Thus it seems Theodoret with other Fathers were ignorant of the greatest mysteries of their salvation, and Saint Austin did not rightly understand the corporal presence, for he would have changed his opinion if he had lived in these days: but their learned Cardinal Cusanus is not so reserved in his opinion of the Fathers, he speaks plainly and openly; 
Cusan. exercet. lib. 6.  that certain of the Ancient Divines are found of this mind, that the bread in the Sacrament, is not Transubstantiated or changed in nature, but remaineth still, and is clothed with an other substance more noble than itself: and for a conclusion of this point, many writers and Schoolmen in their own Church, are so fare from granting antiquity and universality to this doctrine, that they profess the Tenet of Transubstantiation was lately received into the Church for a point of faith. 
Nota. Vnum addit Scotus quod minimè probandum quod ante Lateranense Concilium non fuisse dogma fidei. Bellar. lib. 3. de Euchar. cap. 23.   
Scotus tells us, that before the Council of Lateran, Transubstantiation was not believed as a point of faith. This did Bellarmine observe as a thing remarkable: 
Suar. in 3. Thom. in Enchar. disp. 50. Sect. 2. p. 602  and Suarez his fellow jesuite protesteth, the Schoolmen which teach the doctrine of Transubstantiation is not very ancient aught to be corrected, such as Scotus was: It is confessed then, that Scotus and other Schoolmen did acknowledge Transubstantiation for 〈◊〉 doctrine, and it is most probable, that such Schoolmen living not long after the Council of Lateran (where that doctrine was decreed for a point of faith) best understood the Tenets of those times: In like manner, Durand and some of his fellow Schoolmen after him, professed openly, that the material part (or substance) of the Sacramental bread was not converted: These testimonies are so true and evident to the world, that Bellarmine doth confess and avoid that saying of Scotus with à minimè probandum, etc. it must not be allowed; and as touching Durand he answereth, his doctrine is heretical, 
Bellar. de Euchar. lib. 3. cap. 13.  but he is no heretic, because he is ready to submit to the judgement of the Church.  
To let pass Whicleffe, the Waldenses, and others who were condemned for heretics for professing the same doctrine: 
Durand. in 4 Sent. dist. 10. q. 1. num. 13.  Their own Proselytes Hostiensis and Gaufridus, tell us that there were others in those days who taught the substance of bread did remain, and this opinion say they, was not to be rejected; If we descend to this last age, their own learned Tonstall professeth, that the belief of Transubstantiation within less than 500 years, was a matter of indifferency, not an Article of faith: Of the manner and means of the real presence, how it might be either by Transubstantiation or otherwise, perhaps it had been better to leave to every man that would be curious to his own conjecture, 
De modo quo id fieret fortassè Satiùs erat curiosum quemque relinquere coniectura sicut liberum fuit antè Concilium Lateranse. Tonstall de Enchaer. lib. 1. p. 46. Eras. Annot. in Corinth. 7.  as before the Council of Lateran it was left: and lastly, there own Erasmus concludes with à serò definivit Ecclesia, etc. It was late ere the Church defined Transubstantiation.  
Since therefore the Protestant faith, touching the Spiritual and Sacramental participation of Christ's body, was generally taught and believed in the former and the latter ages; since the doctrine of Transubstantiation hath no Unity amongst the Romish Authors, no Universality amongst the ancient Fathers, no certainty in the Sacred Scriptures; Saint Augustine's confession shall be my conclusion. 
Siuè de Christo, siuè de Ecclesia, siuè de quacunque aliâ re quae pertinet ad fidem vitam que nostram non dicam nos, nequaquam comparandi ei qui dixit, sed fi Angelus de coelo vobis anuntiauerit preter quam quod in Scriptures Legalibus & Euangelicis accepistis. Anathema sit. Aug. Contr. litter. Petil. lib. 3. cap 6.  Whether concerning Christ or his Church, or any thing that appertaineth to our faith and life, I will not say if we (who are no way to be compared to him that so spoke) but if an Angel from heaven shall preach unto you any thing besides that you have received in the Legal and Evangelicall Scriptures, let him be accursed.   

PARAG. 3. Private Mass.  

Si quis dixerit Missas in quibus solus sacerdo, Sacramentaliter communicat esse illicitas ideoque abrogandas Anathema sit. Concil. Trident. can. 8.  IT is decreed by the Council of Trent; If any shall say, that Masses in which the Priest alone doth Communicate are unlawful, and therefore aught to be abrogated, let him be accursed: Here is a Curse proclaimed against all or any that shall condemn Private Mass as unlawful, and herein the Protestants stand in danger of a Cursing Council: for it is an Article of the Reformed Church. Private Masses, 
Artic. of Ireland Art. 100  that is the receiving of the Eucharist by the Priest alone, without a competent number of Communicants, is contrary to the institution of Christ, and the practice of the Primitive Church; and hence it will follow, that Private Mass is unlawful, and therefore to be abrogated; Now he that curseth us, curseth Christ that ordained it, and God that commanded us to observe it: It was the answer in the like case made by a right Reverend and learned Prelate of our Church: 
B. Bilson the difference between Chri. Subject. & Antichri. Rebel. pag. 657.  If we have altered any part of Christ's Institution, Curse on in God's name, and let your Curses take effect, but if the celebration of our Mysteries be answerable to his will and word that first ordained them; You curse not us whom You would hurt, but him, that your cursed tongues cannot hurt, which is God to be blessed for ever.  
The Communion which is used, together with Priest and people in our Church, is derived from Christ himself, for the Evangelists tell us, 
Mat. 26. Mark 14. Luke. 22.  Christ took bread, and when he had given thankes, he broke it, and gave it to his Disciples: he took bread that he might break it, he broke it that he might give it: he gave it that they should eat: and so Christ's words declare which are both plural, and spoken to others; (Take ye, eat ye) not singular, or to himself alone; as if the whole course of Christ's actions and speeches stood in delivering the Sacrament unto others: After Christ's Passion, the Apostle Saint Paul gives this charge to the Corinthians; 
1 Cor. 11. ●.  Be ye followers of me, even as I also am of Christ: And in the same Chapter he shows wherein they should imitate Christ. 
This was spoken of the Sacrament. Aug. Epist. 118.  When ye come together (to eat the Lords Supper) tarry one for another, that ye come not together into condemnation: & as if he had foretold by the Spirit of Prophecy, the doctrine of these times, he puts the question forcibly to the Mass Priests; 
1 Cor. 10.  The Cup of blessing which we bless, is it not the Communion of the blood of Christ: 
Post hoc dicitur communio quae appellatur ut omnes communicemus vel dicitur communio quia in Primitiuâ Ecclesia populus communicabat quolibet die. Hugo Cardin. in speculo Ecclesiae.  as if he had said, therefore it is called a Communion, because it is a common Union of Priests and people; otherwise, (saith Hugo) it is called a Communion, for that the people in the Primitive Church did Communicate every day (together.)  
Look upon the ancient Counsels in the Roman Church, and they are witnesses of our doctrine without exception: It was ordained by the Council at Nantz. that no Priest should presume to celebrate the solemnities of the Mass alone, 
Concil. Nanetense. cap. 30. & Cassand. p. 83.  for saith they, to whom doth the Priest say the Lord be with you and lift up your hearts, and we give thankes unto the Lord, when there is none to make answer, or whom doth he invite to pray with him: when he saith let us pray, being none to pray with him, therefore let this ridiculous superstition be banished from the Cloisters of Monks.  
Pope Innocent the Third about (400) years ago, observing this decree, could not accord with the Masses of his times wherein the Priest alone did partake of the Altar; devised this answer to make good their new doctrine: 
Pie credendum est quod Angeli Dei comites assistant orantibus secundum illud Propheticum, In conspectu Angelorum psallam tibi. An liure des Mistress. ch. 25.  we must piously believe that the Angels accompany them that pray according to the saying of the Prophet: I will sing Psalms to thee in the presence of the Angels: and Bellarmine rightly observing it would be thought a mockery for the Priests to say: As many of (us) as have received of the Sacrament: when as none but the Priest alone did receive, renders the meaning of those sayings with this conceit. 
Bellar. de Missa lib. 2. cap. 10.  Those words were spoken both for the present Communicants if any were present, and also for those who did Communicate elsewhere: 
Concil. Nanetense. c. 38. Concil. Antioch can. 21. Dionys. eccl. hierar. cap. 3. Inst. Apol. 2. Theod. in 1 Cor. 11. Haymo in 1 Cor. 11. Chrysost. homil. 27. Cochleus] Come ille communicandi mos non amplius apud nos obseruetur non minus Laicorum quam sacerdotum desidia & negligentia invenit & introduxit Spiritus Sanctus, pium huius negligentiae supplementum per Missarum, quam soli sacerdotes peragunt, frequentationem. Cochl. de Sacrificio Missae, contrà Musculum. Cass. Lyturg. 35. pag. 86.  so that sometimes the Angels, sometimes the absent do supply the room of those that should be present: It were no hard matter to cite the Ancient Fathers for the visibility of our Church in this point of doctrine, but our adversaries shall save me the labour in that kind: wherein you shall hear them make their own confession, that their private Mass was altogether unkowne to the Primitive Church in the best and first ages.  
Cochleus] Anciently all the Priests and people did Communicate together, as appeareth by the Canons of the Apostles and writings of ancient Fathers: but now since the order of Communicating together, hath ceased by the negligence of Priests and Pastors, 
In Primitiva Ecclesiâ omnes qui celebrationi Missarum intererant singulis diebus communicare solebant, eo quod Apostoli omnes de calice bibunt. Domino dicente. Bibbite ex hoc omnes: Offerebant enim magnum panem & omnibus sufficientem quod adhuc Graeci seruare dicuntur. Durand. Rat. 4. cap. 53 Antiquitus in usis Ecclesiae non fuisse (viz) cum null●e Missae sine Collecta, hoc est coet● aliquo unâ offerentium & Sacramenta participantium agerentur &c Odo in exposit. Canonis.  the Holy Ghost hath taught us a remedy against their slothfulness in celebrating of Private Mass.  
Durandus Mimatensis] In the Primitive Church, all that were present at the Celebration of the Mass, did every day communicate, because all the Apostles did drink of the Cup according to Christ's command; Drink ye all of this: and their oblation was a great loaf, sufficient for all, which the Grecians are said to continue to this day.  
Odo Cameracensis] In the Primitive Church they never had Masses without the Convention of the people to Communicate together; afterwards it grew to a custom in the Church to have Private and solitary Masses especially in Cloisters. 
Olim in Primitiuâ Ecclesià singulis diebus qui Canoni Misse intererant solitos fuisse communicare sed postea, etc. Bethel. in Explicat. Canonis. c. 50 Dicitur communio quià in Primitiuâ Ecclesiâ populus comunicabat quolibet die. Hugo in speculo Ecclesiae. Initio nascentis Ecclesiae Christiani qui celebrationi Misse aderant post acceptum panem communicare solebant. Durand. de ritibus c. 58 Sciendun iuxta antiquos Patres quod soli communicantes divinis mysterijs interesse consueverint etc. Microlog. de eccles. obseruat.   
Belethus] We must know for certain, that in the Primitive Church, all those that were daily to be present at the Canon of the Mass, were wont to communicate.  
Hugo Cardinalis] It is therefore called a Communion, because the people in the Primitive Church, did communicate every day together.  
Durandus Tholosanus] In the Infancy of the Church, the Christians which were present at the celebration of the mysteries after the blessing were wont to communicate.  
Micrologus] We must know according to the ancient Fathers, that the Communicants only were wont to be present at the Mysteries, and therefore before the Communion, the Catechumen and Penitents which were not prepared to Communicate, were commanded to departed.  
Cassander] It cannot be said properly to be a Communion, 
Propriè communio dici non potest nisi plures de eodem sacrificio participant, & quidem hunc antiquum esse Ecclesiae morem, etc. Cassand. de solitarijs Missis.  but where some people are partakers of the same sacrifice with the Priest, and all the best learned do acknowledge that to have been the ancient custom of the Roman Church.  
Innocentius the Third] In the Primitive Church, 
In Primitiva quidem Ecclesia singulis diebus qui celebrationi Missarum intererant communicare solebant, sed excreseente multitudine, etc. Innocent 3. lib. 6. Myster. Miss. c. 5.  every day those that were present at the Sacrament, were wont to communicate; but the number of the faithful increasing, it was appointed they should communicate only on the Lord's day: afterwards, by reason this custom was neglected, it was ordered that every Christian should celebrate the Communion thrice every year, and at last this remedy was found out, that instead of the Communion which was the Mystery of unity, they should greet one another with an holy kiss.  

Res ipsa clamaettam in Graecâ quam Latinâ Ecclesiâ non so lum sacerdotem sacrificantem sed & reliquos praesbyteros, Diaconos nec non & reliquum plebem aut saltem plebis aliquam partem communicasse, quod quomodò cessaverit, &c Cassand Consult de solit: Miss. pag. 966.  johannes Hoffmeisterus] The thing itself doth speak and cry aloud, both in the Greek and Latin Church, that not only the sacrificing Priest but the other Priests and Deacons, and the rest of the people, or at least some part of the people did communicate together, and how this custom ceased it is to be wondered, and it is to be endeavoured that this good custom may be restored to the Church.  
Master Harding] That others do commonly forbear to communicate with the Priest, 
jewel in cap. of private Mass initie.  is through their own default and negligence, not regarding their own salvation: whereof the godly and careful Rulers of faithful people have since the time of the Primitive Church always much complained. 
Olim quod etiam nunc Graeci usurpant ex uno eodemque pane consecrato delibat●● particulae singulu tribuebantur ut melius unio & coniunctio cum Christo atque aepertius significaretur. justin. in 1 Cor. 10. Nunquam expresse legitur à veteribus oblatum Sacrificium sine communione alicuius vel aliquorum preter ipsum sacerdotem. Bellar. lib. 2. de Missa. c. 9   
justinian] In ancient times that which the Greek Church useth at this day of one loaf of bread consecrated, diverse parts were distributed to all, that by their Communion, their Union with Christ might be more plainly expressed.  
Bestarmine] Although there is no express testimony amongst the Ancients, to testify that they at any time offered sacrifice without some one or more, communicating with the Priest, yet it may be gathered by conjectures: so that there is no certain proof of Antiquity for this point of faith, but only by conjectures, as Bellarmine himself confesseth.  
Thus you have heard many of the best learned Romanists, witnessing the antiquity of our doctrine, and consequently intimating the novelty of their own; and it seems the learned Fathers of the Trent Council, were very sensible of that doctrine which the ancient Fathers taught, and proclaimed for the right Communion in their Church, and thereupon you shall observe, the Council concludes in that Canon of Private Mass, with a well wishing to the truth of the Protestant doctrine; 
Concil. Trid. cap. 6. can. 8.  Optaret quidem Sacrosancta Synodus, etc. The sacred Council could w●sh, that the faithful people which stand by, would communicate with the Priest, not only in spiritual affection, 
Quod huiu● Sanctissimi sacrificij fructus uberior proveniret. Concil. Jbid.  but in Sacramental participation; and the reason is there rendered by the Council: Because it would be more fruitful and more profitable for the Receiver: Behold, out of the same mouth proceeds cursing and blessing, in the first part of the Canon, the Council doth accurse all those that term Private Masses unlawful, and therefore to be abrogated, in the next place, they wish they were restored to the ancient custom for the benefit of the Receiver: so that from the particular confessions of many learned Romanists, our Communion of Priests and people, is adjudged more ancient, and from the general confession of a general Council, our Communion is concluded to be more fruitful.  

jewel Artit. 1. in initio.  But put the case saith [Master Harding] that the people might be stirred to such devotion, as to dispose themselves worthily to receive their housel every day with the Priest as they did (in the Primitive Church) what would these men have to say? Surely if our adversaries would leave their Private Mass, and return to our Communion; I presume these men, that is, the Protestants would say, that the Mass Priests need not then so much complain of the Novelty of our doctrine: and yet one thing more I will add and say, that if this doctrine were reform and restored to the Primitive sincerity, (from which they confess to have digressed) yet I say, they stand guilty of the like novelty, & corruptions in their Articles of their own Creed which have as much need of Reformation even by the Testimonies of the best learned amongst themselves as shall be presented in the next place.   

PARAG. 4. The seven Sacraments.  
IT is the third Article of the Roman Creed, that there be truly and properly seven Sacraments of the new Law, 
Bulla Pij Quarti Articl. 3.  instituted by our Lord jesus Christ, and necessary to the salvation of mankind. This Point of faith was grounded upon the Authority of the Council of Plorence and the Council of Trent, the one did insinuate the number of seven Sacraments: 
Suarez. disp. 12. Sect. 1.  the other did expressly decree it for an Article of faith (saith Swarez) but because the Romanists rely wholly upon the Trent Council, it will not be amiss to examine that Decree, and thereby to observe with what Unity and Consent their Proselytes have prosued this doctrine of faith.  
The Council of Trent hath defined and declared: 
Concil. Trid. sess 7 can 1. Ablue, firmo, cibo, piget, ungit, & ordinat uxor, Gerson de 7. Sacram. p. 69.  If any shall say that all the seven Sacraments of new Law were not instituted by Christ, or that there are more or less than seven, viz. Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Orders and Matrimony; or that any of these is not truly and properly a Sacrament, let him be accursed. This Trent Decree is so praevalent with the Church of Rome, 
Quodtestimonium etiam si nullum haberemus aliud deberet sufficere. Bellar. de effectis Sacr. l. 2. c. 25  that Bellarmine professeth: This testimony ought to suffice, if they had no other. And surely it will appear, that other testimonies are scarce and few; and therefore it may be thought a strange saying; 
Si tollamus authoritatem praesentis Ecclesiae & praesentis Concilij in dubium revocari poterunt omnium aliorum Conciliorum decreta & tota fides Christiana. Idem ibid.  that one testimony of a late Council might suffice for an Article of faith, which by his own Tenet requires Antiquity, Universality, and Consent; yet this Cardinal proceeds further, and tells us the authority of this Council is so available for this point, yea for all Articles of faith, that if we should take away the credit of the Roman Church and Council of Trent, the decrees of other Counsels, nay even Christian faith itself might be called in question.  
If by (Christian faith) the Cardinal understand the present Roman faith, without doubt this saying is most true; 
See D. Fearly in his writ of Error against the Appealer p. 54. 55, etc.  for if we consider their misinterpreting the Ancient Creed, and there creating of a New, it cannot possibly be defended but by the Roman Church & the Trent Council; but if he mean the general & saving faith of all true believers, I may truly say this Tenet is a foundation of Atheism: for who can truly say, that the word of Christ is not alone sufficient for the faith of all believing Christians. It is the voice of the blessed Apostle, I have not shunned to declare unto you all the counsel of God: Acts 20.27. And Bellarmine himself is forced to confess, That all those things are written by the Apostles which are necessary for all men, and which the Apostles preached generally to all; Besides how can the saith of Christians depend upon a Church which is fallen from the faith? or how can a general belief of Christianity rely safely upon a Council, that is disclaimed by the greatest part of the Christian world, viz. by England, by France, by Germany? etc. But to let pass the Helvetian, the Scottish, the German, and the English Churches, what will become of the ancient Church of Rome, nay what will become of their own Schoolmen in the latter ages? did they all believe and teach that there were neither more nor less than seven Sacraments? did they maintain they were all instituted by Christ? did they profess they were all truly and properly Sacraments of the new Law? If any learned man, or if all the learned men alive, shall prove that the seven Trent Sacraments were instituted by Christ, & that all the Fathers, or any one Father in the Primitive Church, or any known Author for above a thousand years after Christ, did teach that there were neither more nor less than seven, truly and properly so called, and to be believed of all for an Article of faith, (all which is the constant doctrine of the Church of Rome) let the Anathema fall upon my head.  
First it is agreed on both sides that the Sacraments of the new Law were instituted by Christ (for he only hath authority to seal the Charter in whose authority only it is to grant it.) Now as Princes seals confirm and warrant their deeds and charters, so do the Sacraments witness unto our consciences that God's promises are true, and shall continue for ever; Thus doth God make known his secret purpose to his Church: first he declareth his mercies by his word, than he sealeth it, and assureth it by his Sacraments: In the word we hear his promises, in the Sacraments we see them, The difference then betwixt the Church of Rome and us stands in this; In the two proper Sacraments of Baptism and the Lords Supper, we have the element and the institution; in the other five there wanteth either of these, and therefore in a right meaning are not be taken for Sacraments: In Baptism the element is water, in the Lord's Supper bread & wine: Baptism hath the words of Institution, 
Mat. 28.19.  Teach all Nations baptising in the name of the Father, and the Son, and the holy Ghost: The Lord's Supper likewise hath the words of Institution: 
Luk. 22.19.  Do this in remembrance of me: and therefore we say these two are properly and truly called Sacraments, because in them the element is joined to the word, and they take their ordinance from Christ, and be visible signs of an invisible saving grace: The other five we call them not Sacraments because they have not the like institution. Confirmation was ordained by the Apostles (but the Trent Council confesseth, the Sacraments must be ordained by Christ:) Penance and Orders have not any outward element joined to the Word: and Matrimony was not ordained by Christ in the new Testament, but by God himself in Paradise; Besides the grants and seals of Christ, (viz. the Sacraments) are the peculiar and proper possession of the Church of Christ, insomuch as Turks and Infidels, may have the benefit of marriage out of the Church, yet cannot have the benefit of Christ's Sacraments which belong only to his Church. And lastly, how Marriage should be a Sacrament, which containeth not grace in itself, nor power to sanctify, and how it should be an holy thing (as every Sacrament is termed) and yet must be forbidden, or rather fornication in the Priest's case, must be preferred be fore it; Durus sermo, This is an hard sa●ing, who can hear it? If therefore a general Council shall accuse not only those that deny the number (but si quis dixerit) If any shall say, there are either more or less than seven) then woe be to all the ancient Fathers, for if they be convented before the Council, they will all stand guilty of this curse. 
De latere in cruse pendentis lancea percuffo Sacramenta Ecclesiae pro fluxerunt. Aug. in joh. Tract. 15.   
Accursed be Ambrose, and Austin, and Chrysostome, and Bede, for they taught that out of the side of Christ came the two Sacraments of the Church, Blood and Water; but that there were neither more nor less than seven, they taught not, they believed not.  

Jsid. Originun sive Etimolog. lib. 6.  Accursed be Isidore, for he accounteth but of three Sacraments, viz. Baptism, and Chrism, and the body and blood of Christ.  

Part. 4. q. 5. membr. 2. art. 1. qu. 5. etc.  Accursed be Alexander ab Hales, for he saith there are only four, which are in any sort properly to be said Sacraments of the new Law: and the other three supposed Sacraments had their being before.  

Cypr. Ablutio pedum.  Accursed be the Author bearing the name of Cyprian, for he mentioneth only five Sacraments, and one of them is Ablutio pedum, washing of the Apostles feet, which is none of the seven Sacraments.  
Accursed be Durand, 
Matrimonium non est Sacramentum stricten & proprie dictum sicut alia Sacramenta novae legis sed est, etc. In lib. 4. Dist. 26. quaest. 3.  for he alloweth but six proper Sacraments, for Matrimony (saith he) is not a Sacrament strictly and properly so called as other Sacraments are.  
Accursed be Cardinal Bessarion, 
Haec duo sola Sacramenta in Euangelijs maenifesté tradita legimus Bessa. de Sacram. Euchar.  for he fully concludeth with the Protestants; We read of two only Sacraments which were delivered us plainly in the Gospel.  
I need not insist much upon the denial of the certain and definite number of seven Sacraments known to the Fathers: for Cardinal Bellarmine by way of prevention gives us to understand that, The Protestants ought not to require of them to show the number of seven Sacraments either in Scriptures or Fathers, 
Non debere adversarios petere ut ostendamus in Scriptures aut Patribus nomen Septena rij numeri Sacramentorun. Nam nec ipsi ostendere possunt nomen binarij vel ternarij, vel quaternarij Scriptura enim & Patres non, etc. Bellar. de effectu Sacr. lib. 2. c. 24. Satis esse debet quod Patres in varijs locis aut certè varij Patres eiusdem aetatis omnium septem Sacramentorum alicubi meminerint. Idem ca 27.  for that we cannot show the number of two, nor three, nor four: besides it is sufficient (saith he) that the Fathers in divers places, and divers Fathers of the same Age in some place make mention of those Sacraments. The number therefore (by our Adueruersaries' confession) is not to be expected in the Primitive Church, and therefore it is more to be wondered why the Roman Church should impose the peremptory number of seven, with a curse upon all them that believe them not.  
If the Fathers had made mention of the seven Trent Sacraments only (although they had never mentioned the number of seven, there might have been some plea for the number also: but when they call many things by the names of Sacraments which had a mystical sense, because they were types and figures of holy things; nay more, when they did insist sometimes in the number of two, and so restrained the proper Sacraments of the Church to the definite number of two only; It is no way probable that those five Sacraments were of other account with them, than other holy things which they called Sacraments; for had the Fathers believed that those Sacraments had been instituted by Christ (as the Church of Rome doth) they would of necessity concluded them for true and proper Sacraments of the Church, and then without doubt the Fathers who were elegant in the application of such mysteries would have easily found in them the mystery of the number seven.  
Saint Ambrose in his Treatise of the Sacraments divided into six books, makes no mention but of two, and in his first book and first Chapter, proclaims to the believers of his age: De Sacramentis quae accepistis sermonem adorior: I speak of the Sacraments which you have received: that is to say, of those two Sacraments which the Church hath taught and declared unto you: and that you may rightly understand what the Roman Church professed concerning the number of Sacraments in those days, 
Quaedan pauca pro multu, etc. August. de doct. Christ. li. 3. c. 9  Saint Austin tells us, Our Lord and his Apostles have delivered unto us a few Sacraments instead of many, and the same; in doing most easy, in signification most excellent, in observation most reverend, as is the Sacrament of Baptism, and the celebration of the body and blood of our Lord: and lastly concludeth them both in the number of two: 
August de Symbol. ad Catechum.  Haec sunt Ecclesiae gemina Sacramenta, These be the two Sacraments of the Church. 
Tunc demum planè sanctificari & esse filij Dei possunt si utroque Sacramento nascantur. Cypr. li. 2. Ep. 1. ad Steph.  If we look beyond those times, Saint Cyprian that blessed Martyr lived and died in the faith of two Sacraments only: Then (saith he) may we be throughly sanctified and become the children of God, (si utroque Sacramento, etc.) if we be borne by both the Sacraments: If we look below them, Fulbertus Bishop of Chartres, shows us, the way of Christian Religion, 
Fulbertus Epist. 1.  is to believe the Trinity and verity of the Deity, to know the cause of his Baptism, and in whom (duo vitae Sacramenta) the two Sacraments of our life are contained. And in the time of Charles the Great, 
Sunt Sacramenta Christi in Ecclesiâ Catholica Baptismus, & corpus, & sanguis Christi. Paschas. de caena Domini.  Paschasius an Abbot speaks plainly, and in few words: These be the Sacraments of Christ in the Catholic Church, Baptism and the body and blood of Christ. And lastly, Bessarion their own Bishop of Tusculum, professeth to all his Romish Proselytes, We read of only two Sacraments which were plainly delivered in the Gospel.  
These learned Doctors rested in the faith of two Sacraments in their days, and yet notwithstanding called many things by the names of Sacraments, 
Signa cum ad res divinas adhibentur Sacramenta vocantur. Aug de doct. Christ. l. 3. c. 6.  and the reason is given by Saint Austin, Signs when they be applied to godly things be called Sacraments: and in this sort many rites & ordinances in the Church are called Sacraments, because they signify some holy thing. 
Aug. de bono coniugali. cap 18. August. in Psal. 141. Aug lib. 4. de symbol. c. 1. Aug. lib. 2. de pec. merit. & remis. ca 26.  Polygamy or marriage of many wives, Saint Austin calls a Sacrament, as signifying the multitude of the Gentiles that should be subject to God. Again he termeth the sign of the cross, Exorcism, Holy bread given to the Catechumenists (beginners in the faith) by the names of Sacraments: 
Alex. 1. Ep. 1. ca 5.  Pope Alexander the first, 
Ambros li. 3. de Sacram. c. 1 Cypri Serm de lotion. pedum. Bernard. de coena Domini  calls Holy water a Sacrament; Saint Ambrose, Cyprian, and Bernard calls Ablutio pedum, washing of the Apostles feet, a Sacrament. Tertullian calleth the whole state of Christian faith a Sacrament. 
Religionis Christianae Sacramentum Tertul. li. 4 contr. Marcionem. Sacramentum orationis, Sacramentum esuritionis, Sacramentum Scripturarun, Sacramentum fletu●, Sacramentum sitis, Hila. in Mat. Canon. 11. & 12. & Canon. 23.  Saint Hilary in sundry places speaketh of the Sacrament of prayer, the Sacrament of fasting, the Sacrament of the Scriptures, the Sacrament of weeping, the Sacrament of thirst. And Saint Hierome speaking of the book of the Revelation, tells us there are in it, Tot Sacramenta quot verba, as many Sacraments as words. All these and many like signs and mysteries were called Sacraments by the Ancients, and yet are none of the seven Sacraments which the Church of Rome holdeth; so that if every ordinance called a mystery or a Sacrament in Scriptures and Fathers make a true Sacrament, they may decree seventy Sacraments as well as seven.  
As these men therefore cannot deny there is mention of the number of two Sacraments in the Fathers (and not of seven) so likewise we have confessed there is mention in the Fathers of many Sacraments besides these seven: Now if Bellarmine's reason stand good, that it is sufficient (for an Article of faith) that the Fathers in divers places, or divers Fathers in some place make mention of their Trent Sacraments, why should not all the Sacraments (before mentioned by the Fathers) be concluded by the same reason for proper and true Sacraments as well as there seven?  
Let us descend from the Fathers to the later Schoolmen, and upon a review of the five Sacraments which we deny, you shall find as little unity amongst their own Schoolmen to prove them true and proper Sacraments, as Antiquity and Universality amongst the Fathers to prove the number of seven.  
1 First, touching Confirmation, Alexander of Hales saith, 
Sacramentum Cofirmationis ut est Sacramentum neque Dominus instituit neque Apostoli, sed postea institutum est in Concilio Meldensi. Alex. Hal. part 4. quaest. 24. memb. 1. Hugo in lib. Sacram. Perkins in his Probl.  The Sacrament of Confirmation as it is a Sacrament was not ordained either by Christ or by the Apostles, but afterwards was ordained by the Council of Milda.  
2 Touching Penance, Cardinal Hugo of Saint Victors in Paris, excludeth it for a proper Sacrament, and admitteth holy water which is none of the Trent Sacraments.  
3 Touching Extreme Unction, 
Mar. 6.13.  Where the Apostles are said to have anointed many sick and healed them: 
Bell. lib. 1. de extr. unct. c. 2  Cardinal Bellarmine makes answer, That oil was not the Sacrament of Extreme Unction: 

james 5.14. Ex hoc loco nec ex ver bis nec ex effectibus colligitur extrema Vnctio illa miraculosa quam Christus instituit sanandis aegrotus— Nan● textus promittit allevationem infirmi, & de remissione peccatorum, non nisi conditionalitèr loquitur, & unctio extremae non nisi in mortis articulo adhibetur, directé tendit ad remissionem peccatorum. Caietan in Jacob. 5.  
Nonnulli negarunt hoc Sacramentum fuisse à Christo institutum ex quo plane sequebatur non esse verum Sacramentum,] Suar. Tom. 4. disp 39 Sect. 2 Ordinatio Episcopalis Sacramentum est verè & propriè d●ctum Haec sententia etiamsi negetur à Dominico Soto, lib. 10 de justitia & iure, & q. 1. art 2. & in 4 dist 24. q. 2. ar. 3. Bellar. de Sacram Ordinis. cap. 4.   and where Saint james saith, If any be sick, let them anoint them with oil, etc. Cardinal Caietan makes answer, The Sacrament of Extreme Unction cannot be hence collected, either by the words or by the effects, for that Unction properly concerns the healing of bodily diseases, but the Unction of the Roman Church is used only for the sick past recovery, and tendeth to the remission of sins; and (saith Suarez) both Hugo, and Peter Lombard, and Bonaventure, and Alensis, and Altisidonos, the chief Schoolmen of their time, did deny this Sacrament to be instituted by Christ, and by plain consequence (saith he) it was no true Sacrament.  
Touching Ordination of Bishops, Dominicus Soto tells us it is not truly and properly a Sacrament.  
5 Lastly, touching Matrimony, Cardinal Caietan confesseth with Saint Paul, This is a great mystery, 
Non habes ex hoc loco prudens lector à Paulo coniugium esse Sacramentum, non enim dicis Sacramentum sed mysterium hoc magnum est & vere, etc. Chamier. de Sacram. l 4. c. 3. In materia & forma huius Sacramenti (viz.) Matrimonij statuenda adeò sum inconstantes & varij, adeò incerti & ambigui ut ineptus futurus sit qui in tantâ illorum varietate ac discrepantia rem aliquam certam constantem, exploratan conetur efficere. Canus loc. Theolog. l. 8. cap 5.  but (saith he) the learned Reader cannot infer from thence, that Marriage is a Sacrament, for he said not it is a Sacrament, but a mystery: And for a conclusion their own Canus tells us, The Divines speak so uncertainly of the matter and form of Matrimony, that he should be accounted a fool who in so great difference of opinions would take upon him to establish a certain and known doctrine.  
He therefore that shall hear a Council fearfully accursing all those that will not believe all the seven Sacraments to be instituted by Christ, and yet shall neither find antiquity and universality among the Fathers, nor unity and consent among the Schoolmen to make good the Article of that belief, shall have just cause to inquire upon what ground the seven Sacraments were first established in the Church: What therefore may we think can be expected from these men; to enforce such a decree from such a Council for a certain and definite number of seven?  

Cassand. de numero Sacrament.  Cassander who had examined the Novelty of this doctrine, gives us to understand that some conceited wits found out a mystery in the number of seven, for otherwise you shall find none (saith he) before Peter Lombard's time, who did determine the certain number. This is not only probable but true, for the Trent Fathers in honour of that number did argue especially for that purpose: 
Concil. Trid. hist. lib. 2.  that there were seven virtues, seven capital vices, seven Planets, seven defects which came from original sin, the Lord rested the seventh day and the like: and Cardinal Bellarmine adds the like proof for the number: 
Bellar. de Sacram. in genere. lib. 2. c. 26.  seven days thou shalt not eat leavened bread, thou shalt shut up the Leper 7. days, thou shalt offer seven bulls, and seven rams, and seven Goats, and Naaman was commanded to wash seven times in jordan, & there are seven Candlesticks, 
Ex his patet Septenarius Sacramentorum numerus Aquinas par. 3. q. 65. art. 1.  and seven seals, and seven books, and seven Trumpets, and seven Angels, and from these saith Aquinas appears the number of seven Sacraments.  

Tyrabosco.  The Patriarch of Venice was a grave & Learned man, but he was hardly driven for proofs, when from five barley loaves and two fishes, he concluded seven Sacraments. 
juno Gentillet. Exam. council. Trid. lib. 4. num. 26 Sess.  The Creation of the world (saith he) was ended the seventh day, and Christ satisfied the people with five loaves and two fishes which make seven— but that which Andrew said, there is a boy here which hath five loaves and two fishes must be understood of the rank of S. Peter's Successors, & that which is added, make the people sit down; signifieth, that salvation must be offered them by teaching them the seven Sacraments. In like manner the Schoolmen, 
Bonauent. in 2. dist. 4. & Chamier. de sacrä. lib. 4. cap. 2.  and especially Bonaventure, for want of better proofs, is prodigal of his witty conceits in honour of that number. When the Sacraments (saith he) are the weapons of the Church Militant, the number must be such likewise: for as it is said in the Canticles, She is terrible as an army with banners; so the number is terrible, and strengthened by the Sacrament of Confirmation: It is an Army, because conjoined and united with the Sacrament of the Eucharist: it is likewise ordered by the Sacrament of Orders: and because some die, and some fall away, there is a necessity of supply through Matrimony: after they are beaten down, there is a recovery by Penance, & because no man comes to an Army without an Ensign, there is also the Sacrament of Baptism: and lastly, those that depart from their Army, are served with extreme Unction.  
I could add to these mystical conceits, the testimony of Saint john; he tells us, there is a woman, in whose forehead a name was written (Mystery) he tells us further, 
Reuel. 17.  this woman had seven heads, and these seven heads are seven Mountains on which the woman sitteth, or as (Victorinus) expounds it, on which the City of Rome sitteth: 
Fulk. in Reuel. 17.7.  but I confess I am no way delighted with such conceits, especially in a point of their faith, which they believe concerns their salvation: Yet this I say, if the belief of our two Sacraments had been grounded upon such reasons, it had been as easy a matter for us to have proved a mystery in the number of two: for there are two great Lights, there are two Tables of the Law, two Cherubins, two Trumpets, two Swords, two Witnesses, but chiefly two Testaments, and from them only we produce our two Sacraments.  
If we consider therefore this Article of the Roman faith, both as it wants proof of the ancient Fathers in the affirmative; and as it is declined by the latter Schoolmen in the Negative, our adversaries shall have little cause to deny the visibility of our Church for our two, and less reason to brag of their marks of antiquity and universality in the faith of their seven. Touching our two, they were anciently believed and are received by them and us for true and proper Sacraments of the Church, touching Confirmation, Penance, Orders, Matrimony, they are received by the Church of Rome and us, but with this difference, they are decreed by them for true and proper Sacraments, they are received and allowed by us for rites and Ordinances in our Church. Touching the two first they are known and certain, because they were primarily ordained by Christ himself, touching the other five, they had not that immediate Institution from Christ, and thereupon the learned Cardinal is forced to confess: The sacred things which the Sacraments of the new Law signify, 
De Baptismo & Eucharistia res notissima est, de alijs Sacramentis non est ita notum. Bellar. de Sacram. in genere lib. 1. cap. 9  are threefold, the Grace of justification, the Passion of Christ and eternal life, touching Baptism and the Eucharist, the thing is most evident, concerning the other five, it is not so certain.  
Since therefore some of there best learned deny that all the seven Sacraments were instituted by Christ, others acknowledge, they are not all true and proper Sacraments of the new Law, others confess that there own five are not so certain as our two; Saint Augustine's confession shall be my conclusion. If we, 
August. contr. Petil. lib. 3. c. 6.  or an Angel from heaven, preach unto you any thing concerning faith, and life, besides that you have received in the Legal and Evangelicall Scriptures, let him be accursed.   

PARAG. 5. Communion in both kinds.  
IT is the sixth Article of the Roman Creed: I confess that under one kind only all and whole Christ and the true Sacrament is received. This half Communion is created or declared for an article of faith, and this article of faith is lately descended from the Council of Cons●ance (1400) years after Christ; 
Concil. Constam. an. 1414  in which Council, it was declared that Christ did institute in both kinds, and the Primitive Church did continue it to the faithful in both kinds, but for weighty reasons (as they term them) contrary to Christ's institution, and the practice of all antiquity, they decreed a half communion with this Caution: 
Concil. Constant. Sess. 13  that if any should say it was unlawful, or erroneous to receive in one kind, he ought to be punished and driven out as an heretic: So that by the Decree with a (Non obstante) in the Canon (that is) notwithstanding Christ did institute in both kinds, and the Primitive Church receive it; I say from that time (as it were in despite of God and man) the whole communion was adjudged Heresy, 
Gerson. de heres. communicandi sub utraque speciè.  and which is most remarkable, this Council by reason the first sessions judged the Council above the Pope, those first sessions were condemned and rejected by the Council of Florence, 
Hoc concilium quantum ad primas Sessiones ubi definit Concilium esse siopra Papam reprobatur ut est in Concilio Florentino, & quantum ad ultimas Sessiones, & ea omnia que probavit Martin. 5. ab omnibus Catholicis recipitur.  and the last Council of Lateran: but for the last sessions wherein the communion in both kinds was adjudged heretical, although it were contrary to Christ's precept and his holy Institution: the Council in this point was allowed by Pope Martin the Fifth, and saith Bellarmine, 
Bellar de Cocil. & Eccles. lib. 1. cap. 7. §. Quintum Acts 3, 14.  ab omnibus Catholicis recipitur, it is received of all Catholics: neither can the Council of Trent plead ignorance, that they know not Christ's Institution, for they pursue the decrees of the former Council, and declare in like manner. Although our Saviour did exhibit in both kinds, 
Concil. Trid. cap. 3.  yet if any shall say, the holy Catholic Church was not induced for just causes to communicate the lay people and the non Conficient Priest under one kind (viz.) of bread only, 
Can. 2.  and shall say they erred in so doing, let him be accursed.  
He that shall hear two great Counsels, the one accusing, the other accursing, all for heretics that deny the unlawfullnesse of one kind, would gladly know, what were those causes and reasons that induced the Roman Church to decree flatly against Christ's precept, and the example of the Primitive Church; If neither the words, Drink ye all of this, nor Do this in remembrance of me, are binding precepts (as without doubt they are) must therefore Priests and people be adjudged heretics and accursed Christians, because they follow Christ's example? It is not to be doubted, but that is best and fittest to be practised which Christ himself hath done: 
Bellar. de Euchar. lib. 4. c. 7.  This is Bellarmine's Confession, this is ours; beside, how the Church of Rome should create or declare a point of faith manifestly repugnant to Christ's Word and his Institution, and contrary to the practice of the Primitive Church; and yet retain the proper marks of their Church, which are Antiquity, universality, and consent, this is a doctrine unsearchable, and past finding out. In the mean time, I will tender them the performance of my promise, which is the confession of their own learned Doctors in the bosom of their own Church, who are faithful witnesses in behalf of our Church and doctrine, that the Communion in both kinds, had known antiquity from Christ, and an eminent Visibility in the ancient church, & that the half Communion was so fare from a point of faith, that it was not generally received in the true Church above a thousand years after Christ.  
Salmeron] We do ingenuously and openly confess, 
Salmer.] Ingenui & aperti confitemur morem generalem extitisse communicandi etiam Laicos sub utraque specie. Salmer Tract. 35.  that it was a great custom for the Lay people to communicate under both kinds, as it is this day used amongst the Grecians, and was used in times passed amongst the Corinthians, and in Africa. 
Olim Laici communicabant sub utráque specie quod tamen antiquatum est. Arbour. Theosophiae lib. 8. cap. 11.   
johannes Arboreus] Anciently the Lay people did communicate under both kinds, but now it is abolished.  
Thomas Aquinas] According to the ancient custom of the Church, 
Secundum antiquae Ecclesiae consuetudinem, omnes sicut communicabant corporè ita communicabant & sanguine. Aquin. in joh. 6.  all those that were partakers of the Communion of his body, were partakers also of the Communion of his blood.  
Ruardus Tapper, Deane of Lovayne] It were more convenient the Communion were administered under both kinds then under one alone, 
Habito respectis ad Sacramentum— magis consonum est eius institutions, etc. Cassand. sub utraque specie. pag. 1034  for this were more agreeable to the Institution and fullness thereof, and to the example of Christ, and the Fathers of the Primitive Church.  
Lyra] In the 1. of the Corinthians and the eleventh; 
Fit hic mentio de duplici specie, nam in primitiva Ecclesia sic dabatur fidelibus. Lyr. in 1 Cor. 1.11.  there is mention made of the communion in both kinds, for in the Primitive Church it was given in both kinds to the faithful.  
Fisher the jesuite] Certain it is that the Primitive Church did very often and frequently use the Communion under both kinds, 
D. White Fisher in the Chapter of both kinds.  yea they were bound thereunto by the obligation of custom not divine precept. 
Alph.]— Nam olim per multa saeculasic apud omnes Catholicos usitatum esse ex multorum Sanctorum Scripturis didicimus. Alph. de Castro de hâc Controversiâ. Caepit. ea consuetudo in Ecclesia Latina, etc. Greg. de Valent. de legit. usu Euchar. cap. 10.   
Alphonsus de Castro] Anciently for many ages the Communion in both kinds was used amongst all Catholics as appears by the writings of many holy men.  
Gregory de Valentia] The custom of communicating in one kind, began in the Latin Church to be generally received, but a little before the Council of Constance where it was confirmed.  

Satis compertum est Orientem Christi Ecclesiam hunc usque diem, Occidentalem seu Romanam mille amplius, etc. Cassand. Consult. de utraque specie.  Cassander] It is sufficiently manifest, that the Eastern Church of Christ until this day, and the Roman Church for more than a thousand years after Christ did exhibit the Sacrament in both kinds, as it is most evident by innumerable testimonies both of Greek and Latin Fathers.  

Licet Christus post coenam instituerat,— licet in Primitiva Ecclesià recipitur à fidelibus, etc. Concil. Constam. Sess. 13  The Council of Constance] Though Christ instituted this Venerable Sacrament under both kinds— and though in the Primitive Church this Sacrament was received by the faithful under both kinds, yet this custom that it should be received by Lay men under the kind of bread only, is to be held for a Law which may not be refused, etc.  
Bellarmine] Christ did institute under both kinds, 
Christus quidom instituit sub duplici speciè sed non iussit dari omnibus sub duplici— Ecclesia autem vetus ministrabat sub duplici speciè quando Christiani etc. Bellar. de Euch. lib. 4. cap. 24.  but he did not command it to be given to all under both kinds: The ancient Church did administer under both kinds when the number of Christians were but few, beside, all did not receive in both kinds,— but the multitude increasing, the inconvenience appeared more and more, and by degrees, the use of both kinds ceased.  
Thus we have heard with our ears, and our Adversaries have declared unto us, that our Communion in both kinds was taught by the Fathers in there days, and in the old time before them; I hope I shall not need any supplemental proof for the antiquity of our doctrine, and the Visibility of our Church in this point, when they themselves have given so fair an evidence in our behalf; and as concerning the half communion which is received in the Roman Church, for an Article of faith as it wants antiquity and consent of Fathers by their own confession, so likewise it wants a right foundation in the Scriptures, which an article of faith ought to have, and therefore Saint Augustine's confession shall be my conclusion: If we on an Angel from heaven preach unto you any thing concerning faith, and life, besides that you have received in the Legal and Evangelicall Scriptures let him be acoursed.   

PARAG. 6. Prayer and service in a known tongue.  
THe Council of Trent decreed and declared concerning the divine service in an unknown tongue, that, 
Concil. Trid. Sess. 22. c. 8.  although the Mass do contain in it great instruction for the common people, yet it doth not seem expedient to the fathers of the Council, that it should be every where celebrated in the vulgar tongue: This decree being past, they proceeded to judgement, that whosoever shall say he is to be condemned that pronounceth part of the Canon (of the Mass) 
Jbid. Can. 9 de Sacrificio Missa.  and the words of consecration with a low voice, or that the Mass ought to be celebrated in the vulgar tongue only, let him be accursed. Now it is worth the noting, the first part of the decree was adjudged by some Trent Bishops to be questionable and doubtful in the construction: for say they, 
Histor. of Trent. lib 6. pag. 577.  it seemed a contradiction to declare that, that the Mass doth contain much instruction for the faithful, and yet to command that part of service to be uttered with a low voice, and in an unknown tongue. This exception, it seems taken some impression in the Council, for in the same Chapter, and in the same Session, a dispensation was granted with a Non obstante, Notwithstanding the first part of the Decree; that Retaining the ancient right to every Church, lest the people might hunger and thirst for food, and none be ready to give it them, it was thenceforth commanded and decreed that the Mass Priests or some others should frequently expound and declare, the mysteries of the Mass, which the people could not understand in the Latin tongue: so that from their own confessions, that the Mass doth afford great instruction to the people, and for that end ought to be interpreted unto them, they consequently affirmed, that the service and prayer in the Reformed Churches in the vulgar tongue, was better for the edification of the Church: and without doubt the Apostles command, (To show forth the Lords death till his coming) was not his meaning to show it to the walls, or in a silent and unknown voice (as it is now used in the Roman Church) but to pronounce it openly to be heard and understood of all the hearers. 
Haymo in 1 Cor. 14.  I am saith Haymo a Grecian, thou an Hebrew, if I speak to thee in Greek, I shall seem barbarous unto thee, likewise if thou speak to me in Hebrew, thou shalt seem barbarous unto me: nay more, he puts this unanswerable question: If one knoweth that only tongue wherein he was borne and bred, If such a one stand by thee whilst thou dost solemnly celebrate the Mystery of the Mass, or make a Sermon, or give a blessing how shall he say Amen at thy blessing, when he knoweth not what thou sayest; for so much as he understanding none but his Mother's tongue cannot tell what thou speakest in that (strange) and barbarous tongue. If we look higher it will appear that prayers and Sacraments were administered in the Church for the understanding of the hearer, 
Iust. Imper. in No. Constit. 123.  justinian the Emperor commanded all Bishops & Priests to celebrate the sacred oblation of the Lords Supper, and prayers used in Baptism, not in secret, but with a loud and clear voice, that the minds of the hearers might be stirred up with more devotion to express the praises of God— Let the Religious Bishops and Priests know (saith he) that if they neglect so to do, they should yield an account in the dreadful judgement of the great God for it, and we having information of them, will not leave them unpunished. This care was constantly used by the ancient Roman Church, as appears by the Pope's own Decretals, 
Decret. Gregor. tit. 3. de Offic. jud. Ord. c. 14.  wherein it was publicly declared; We command that the Bishops of such Cties and Dioceses (where Nations are mingled together) provide meet men to minister the holy service according to the diversity of their manners and languages: But I will spare the labour for further proof of this question by citing the particular Fathers, & will produce our Adversary's several confessions to witness the truth of our doctrine, that Prayer and Service in the vulgar and known tongue, was altogether used in the best and first ages, according to the precept of the Apostles and the practice of the ancient Fathers.  
Lyra, 
In Primitiva Ecclesia benedictiones & caetera communia siebant in vulgari Lyra in 1. Cor. 14. ] If thou bless the spirit, and the people understand thee not, what profit hath the simple people thereby not understanding thee: Therefore in the Primitive Church, the blessings and all other common devotions were performed in the vulgar tongue.  
johannes Belethus] (Billet) In the Primitive Church it was forbidden that any man should speak with tongues, 
In Primitiva Ecclesia prohibitum erat ne quu loqueretur linguis nisi esset qui interpretaretur Quid enim prodesset, etc. Joh. Billet in su●n. de divinis officijs.  unless there were some to interpret, for what should speaking avail without understanding, and hereof grew a laudable custom, that after the Gospel was read, it should strait way be expounded in the vulgar tongue.  

Lingua auditoris non ignota omnia peragebantur & consuetudo ita ferebat ut omnes psallerent. Gretz. def. c 16. l. 2. de verbo Dei.  Gretzerus,] The ancient Fathers did exhort all to sing together, and that attentively and diligently the Priests and people should join their voices together.  

Jewel in 3. Artic. Diuis. 28.  Master Harding,] Verily in the Primitive Church (Service in a known tongue) was necessary where faith was a learning, and therefore the prayers were made then in a common tongue known to the people, for cause of their instructions, who being of late converted to the faith, and of Pagans made Christians, had need in all things to be taught.  
Cassander] The Canonical Prayers, 

Canonicam precem & imprimu Dominici corporis & sanguinis consecrationem ita veteres legebant ut à populo intelligi & Amen acclamari possit Cassand. Lyturg.  
Fuit ergo ratio talis Benedicendi in Ecclesia tempore Apostoli, cui respondere solebat non tantum Clerus, sed omnis populus Amen. Wald. in doctr. art. Eccle tit. 4. c. 31.  
Sed quare nondantur benedictiones in vulgari.— dicendum quod hoc sorte fuit in Ecclesia Primitiva, sed postquam fideles instructi sunt & sciunt que audiunt fiunt Benedictiones in Latino. Aquin in 1. Cor. 14. Lect. 3.   and especially the words of consecration of the body and blood of our Lord, the Ancients did so read it that all the people might understand it and say, Amen.  
Waldensis] When thou shalt bless with thy spirit how shall the unlearned say, Amen at the giving of thankes, seeing he understandeth not what thou sayest? therefore in the Apostles time there was reason of such a blessing, that at the giving of thankes not only the Priest but also all the people were wont to answer, Amen.  
Aquinas] How comes it to pass that thanksgivings are not made in the known tongue that the people might understand them? we must say it was in the Primitive Church; but after the common people were instructed, and knew and understood their duty, thanksgivings were made in Latin; 
Quare omnia in Ecclesiâ dicuntur in Latino videtur quod sit similitér insania; dicendum est quòd ideo erat insania in Primitiva Ecclesia quia erant rudes in ritu Ecclesiastico unde nesciebant qua fiebant ibi nisi exponeretur eyes, modo vero omnes sunt instructi, etc. Idem Lect. 4.  Again, when all things are done in the Latin tongue in the Church, it seemeth to be madness: to this we must answer (saith he) that it was madness in the Primitive Church, which is not so in ours, for than they were rude and ignorant in Ecclesiastical rites and ceremonies, but now all are so well instructed, that although it be in Latin, the people understand what is done in the Church.  

Quia Christiani erant pauci omnes si●ul psallebant in Ecclesia & respondebant in divinis officijs & post a crescente populo divisa sunt magis officia & solis Clericis relictum est ut communes prece, & laudes in Ecclesia pèragant Bel. de verba Dei lib. 2. cap. 16.  Bellarmine,] It may be objected that in the time of the Apostles, all the people in divine Service did answer one Amen, and this custom continued long, in the East and West Churches, as appears by Chrysostome, Cyprian, Hierome, etc. In answer hereunto, he saith, When the Christians were but few, they did all sing together at the time of divine Service, but when the number of people did increase, the office of public service was divided, and it was left only to the Church to celebrate the Common Prayers. Here we have the several confessions of our learned Adversaries, that in the first ages public prayers were used for the understanding of the people, and they give a special reason for it, to wit, for the better conformity of the Heathen and ignorant people in the doctrine of Christianity. 
Harding.   
Now as you have heard the reasons why the Service was used amongst the Ancients in the known tongue, so likewise you shall understand one special cause of the alteration of it in the Roman Church: It is reported (saith Honorius) when the Canon of the Mass in the Primitive times was publicly read and understood of all: 
Honorius in Gemma Animae. l. 1. de Canone & Cass Lyturg. c. 28.  certain Shepherds having learned the words of consecration, and pronouncing them over their bread and wine in the fields, suddenly their bread and wine were transubstantiated into flesh and blood, and the shepherds likewise for their presumption (in using the words of Consecration) were strucken dead by the hand of God. So that by Honorius confession the Canon of the Mass was anciently read and understood of all, and which is strange, 
Aut Pastor fuit aut illud quod dicere nolo. Iwenal.  shepherds did transubstantiate bread and wine, and as it seems chiefly occasioned the alteration of the Church service into the Latin and unknown tongue. 
Cassander Lyturg. 28. p. 65.  Pope Innocent the third, and johannes Bilethus relate the same story, but withal add another reason why the Church decreed the Service in an unknown language, Ne sacrosancta verba vilescerent: The Church commanded that such prayers and service should be secretly delivered by the priest, lest that the known words of the sacred Scripture should grow trivial and of no account: 
Sicut & sacra Scriptura est ne vilescat. Beleth. de divinis officijs. Cass p. 65.  And the Council of Trent three hundred years after in confirmation of that decree, adds a more weighty reason for a conclusion, 
Histor. of Trent. lib. 5. p. 460.  that this inconvenience would follow, all would think themselves Divines, the authority of Prelates would be disesteemed, and all would become heretics. It is to be wondered how the Church is altered in this point (saith Erasmus) but it is to be lamented that poor ignorant souls should be captivated with such silly reasons, 
Eras. in 1. Cor. 14.  and that faithful believers should be accursed for heretics, for following the examples of the Apostles and the Primitive Church, even by the testimonies of the best learned amongst themselves: since therefore Prayer and Service in an unknown tongue, wants antiquity from the written word, or rather since it is forbidden by the word of the Apostle. Saint Augustine's confession shall be my conclusion: If we or an Angel from heaven preach unto you any thing concerning faith and life, besides that you have received in the Legal and Evangelicall Scriptures, let him be accursed.   

PARAG. 7. Worship of Images.  
IT is the ninth Article of the Roman Creed: 
Artic. 9  I do resolutely affirm that the Images of Christ, and of the Virgin Mary, and also of other Saints are to be had and retained, and that due honour and veneration is to be yielded to them. This Article was decreed in the ninth Session of the Council of Trent, where it was declared: 
Concil. Trid. Sess. 9  We teach that the Images of Christ, the Virgin mother of God, and other Saints are chief in Churches to be had and retained, and that due honour and worship is to be given unto them.  
This doctrine of Image worship we absolutely deny and condemn as a wicked and blasphemous opinion: first, because their Article of faith doth not only want the authority of the Scripture, (which an Article of faith ought to have) but because the Scripture doth flatly and plainly forbidden it. 
Levit. 26. Exod. 20. Deut. 4. Esay 40.   
If we look upon the old Law before the coming of Christ, Vasques the jesuite confesseth, 
Vasq disp. 104 in 3. Thom. c. 6.  So fare forth every Image was forbidden, as it was dedicated to adoration, therefore neither the Cherubins nor any other Images had any worship in the Temple. And Coruel us Agrippa tells us, the jews did abhor nothing more than Images, neither did they make any Image that they worshipped, insomuch as when Caligula the Emperor was desirous to have his own Image set up in the Church of Jerusalem, king Agrippa makes him this answer: 
Philo Indaeus lib. de Legatione ad Caium.  This Temple o Caligula from the first beginning to this time never yet admitted any Image being the house of God, for the works of Painters and Carvers are the Images of material gods, but to paint the invisible God, or to feign a representation of him, our Ancestors did account it a wickedness. And that which is more to be lamented, the worship of Images at this day is such a stumbling block to the jews, and a hindrance to their conversion, that when they come to the Christians Sermons (as in Rome they are enjoined once at least every year) so long as they see the Preacher direct his speech and prayer to a little wooden crucifix that stands on the pulpit by him, to call it his Lord and Saviour, to kneel to it, to embrace it, to kiss it, to weep upon it (as it is the fashion in Italy) it is preaching sufficient for them, and persuades them more with the very sight of it, 
Sir Edward Sands his descrip. of the Religion in the West parts.  to hate Christian Religion, than any reason the world can allege to love it.  
It is agreed there on both sides, that in the old Law the jews never allowed adoration of Images, for almost four thousand years, and this was concerning the Images of God the Father. Now let us descend from the Law to the Testament, and see what order was taken by Christ and his Apostles, for the representation of him & his Saints after him; It is manifest and without question that the Law of God made against Images, 
Vasques] Dico praeceptum illud de non adorandis figuris non fuisse legis naturae sed tantum positiui● & ceremoniale, & temporale, & in tempore Euamgelij cessare debere. Vasq l. 2. disp. 4. ca 4 num. 83. etc. 7. num 115  is a Moral Law, and stands in force at this day against jews and Gentiles; And although Peresius and Catharinus, and Vasques the jesuite would understand the Law against Images to be a positive and Ceremonial Law, and therefore to cease at the entrance of the Gospel; 
Haec opinio no bis non probatur. Bellar. de Jmag. l. 2. c. 7.  yet Bellarmine disavows that construction, with a Non probatur: This opinion is not allowed of us, both for the reasons made against the jews, and for that Iraeneus, Tertullian, Cyprian, and Augustine do all teach the commandments, excepting the Sabbath are a Law natural and moral. If therefore the old commandment be not abrogated, let us see what example or precept there is in the Gospel for adoration. 
M. Fisher in D. Whites reply. p. 226.  Master Fisher the jesuite tells us: In the Scripture there is no express practice nor precept of worshipping the Image of Christ, yet there be Principles which (the light of Nature supposed) convince adoration to be lawful. So that from the law of God and the law of grace, we are at last returned to the Law of Nature, and from the light of Nature an Article of faith must be declared.  
I have read of Varro a heathen Philosopher, who from the instinct of Nature professed the contrary doctrine. The Gods (saith he) are better served without Images. 
Castius Dij obseruantur sine simula. chris. August. de Civit. Deo. li. 4. cap. 31.  And Saint Austin conceives this Tenet of his to be so good a principle in Nature, that he condescends to his opinion, and testifies thus much in his behalf: Although Varro attained not to the knowledge of the true God, yet how near he came to the truth in this saying who doth not see it? Now the reason why these Fathers condemned the worshippers of Images for heretics and idolaters, is rendered by Eusebius: 
Euseb. Eccles. hist. lib. 7. cap. 17. Engl.  Because (saith he) the men of old of a Heathenish custom were wont after that manner to honour such as they counted Saviour's; And thereupon after that Images had got footing among the Christians, the Bishops and Emperors by Counsels and commands took special care to prevent them, both in the making and the worshipping. The Council of Eliberis at Granado in Spain, 
Concil. Elibert. Can. 36.  decreed, That no pictures should be in Churches, lest that which was worshipped should be painted on the walls. And the good Emperors Valens and Theodosius made proclamation to all Christians against the Images of Christ in this manner: 
Petrus Crinitus l. 9 ca 9  For as much as we have a diligent care in all things to maintain the Religion of the most high God, therefore we suffer no man to fashion, to grave or paint the Image of our Saviour either in colours or in stone, or in any other kind of mettle or matter: but wheresoever any such Image shall be found, we command it to be taken down, assuring our subjects, that we will most strictly punish all such as shall presume; to attempt any thing contrary to our decrees and commandments.  
I forbear to cite the particular Fathers that opposed and condemned the worship of Images in the Primitive Church, it may suffice this doctrine wants a foundation in the Scriptures by their own confession, and now it shall appear they want the visibility of the ancient Church, and the testimonies of holy Fathers by the like acknowledgement of the learned Romanists amongst themselves.  


Rectè ob evacuandam superstitionem ab orthodoxis Patribus definitum est. Picturas in Ecclesia sieri non dabere ne quod coli tur & adoratur, etc.  
E Bibliotheca Papyrij Nasoni in ijs libellis de picturis & Imaginibus   Agobardus Bishop of Lions] The orthodox Fathers for avoiding of superstition, did carefully provide that no pictures should be set up in Churches, lest that which is worshipped should be painted on the walls. There is no example in all the Scriptures or Fathers for adoration of Images, they ought to be taken for an ornament to please the sight, not to instruct the people.  

Hinema. Rernens. contr. Hincmarum  Hincmarus, Archbishop of Rheims,] In the reign of Charles the Great (the sea Apostolic willing it so to be) a general Synod was kept in Germany by the convocation of the said Emperor, 
Jandunensen Episc. c. 20.  and thereby the rule of Scriptures and doctrine of the Fathers, the false Council of the Grecians (concerning worship of Images) was confuted and utterly rejected.  
Cassander, 
Quantum veteres initio ecclesiae ab omni veneratione Imaginum abhorruerunt, declarat unus Origin. adversus Celsum, etc. Cassand. Consult. de simulachris. ] How much the ancient Fathers in the Primitive Church did abhor all manner of worshipping Images, Origen declares against Celsus, and Austin in his manners of the Catholic Church, and Ambrose in his fifth book of his Epistles, and 31. do sufficiently declare.  
Peresius Aiala, 

Peres.] Omnes fere Scholastici in hoc sunt quo Image Christi & sanctorum adorari debeat eadem adoratione quâ & res quae representantur— huius doctrinae nullum quod ego viderim afferunt validum fundamentum, non neque Scripturam, neque traditionem ecclesiae, neque communem consensum sanctorum, neque concilij gratis determinationem aliquam nec etiam rationem quâ hoc efficaciter suaderi possit, adducant. Epis copus Guidi xiensis. lib. de Tradit. par. 2. c. de Imag. p. 158. Statuit olim universalis Ecclesia, legitima occasione inductae, propter illos qui erant ex Gentibus ad fidem conversi, ut nulle in Templis imagines ponerentur. Nich. Clem. l. de non celeb. none in stit. 11. Ea ut. Polyd.] Non medó nostrae religionis expertes, sed teste Hieronymo omnes ferè veteres sancti Patres damnabant ob metum idolatriae, etc. Pol. de Invent. Rerun. l. 6. c. 13Vsque ad atatem Hieronymi erant probatae religionis vi●i, qui in Templis nullam ferebant imaginem nec picturan, nec sculptan, etc. Eras. in Catechesi. Corruptus Gentilium mos & falsa religio— nostram quoque religionem infecit. &c Cornel. Agr. de vanit. scient. c. 57 Wicel. epist. in exercit verae Ptetatis.  ] All Schoolmen in a manner hold that the Images of Christ, and the Images of Saints are to be worshipped with the same adoration that there samplars are, but they produce not (so fare as I have seen) any sound proof of this doctrine, to wit, either Scriptures or Tradition of the Church, or common consent of Fathers, or the determination of a general Council, or any other effectual reason sufficient to persuade a man to that belief.  
Nicholas Clemangis] The universal Church did anciently decree, that no Images should be set up in Churches, and this was done for the Gentiles sake who were converted to Christianity.  
Polydore Virgil,] The worshipping of Images, not only those who knew not our Religion, but as Saint Hierome witnesseth almost all the ancient Fathers condemned for fear of idolatry.  
Erasmus,] Unto Saint Hieromes time those of the true Religion would suffer no Image neither painted nor graved in the Church, no not the picture of Christ.  
Cornelius Agrippa,] The corrupt manners and false Religion of the Gentiles hath infected our Religion, & brought into the Church Images and pictures, with many ceremonies of external pomp, none whereof was found amongst the first and true Christians.  
Wicelius,] I confess it doth grieve me that under pretence of I know not what, Dulia it is affirmed that one may and aught to honour with adoration the Saints and their Images. The Fathers of the ancient Church have taught the people that they must honour, but not worship the Saints.  

Chemnit. exam. de Imag. p. 41.  The Council of Frankford] It is not to be found that any of the Patriarches and Prophets, or Fathers did adore Images, but the Scriptures cry out to worship one Image (God) and him only to adore and glorify; and the Fathers of the Primitive Church did forbear the adoration of Images, as it appears by Epiphanius and Augustine. And others who reckon the worshippers of Images amongst the Symonians, and the Carpocratian heretics: and this was the approved doctrine delivered and decreed by three hundred Bishops in the year 794.  
From this confession, a doubt will arise touching the lawfulness of making Images (viz.) for that end to adore them: and another doubt will follow adoration, in what manner it ought to be extended to the Image or restrained. Touching the first, Bellarmine saith, 
Bellar. de Relig. & Imag. Sanct. lib. 2. c. 7.  It is proved by the Divine Law, that Images were not absolutely forbidden, by reason the brazen Serpent, etc. were made by God's command: He that professeth they were not absolutely forbidden, implies they were in a manner forbidden, or rather that there is no place of Scripture that commands the contrary for adoration, (which an Article of faith doth require:) but the Cardinal's reason, (that the making of them is not absolutely forbidden by the Law of God, because God commanded Images to be made) seems to be no reason, for the jews could answer, God did lay a general command upon men, and not upon himself, besides that plea for Images which the Cardinal makes, was the ancient Apology which the Idolaters used for their Images in the first ages; Tertullian puts the question, and returns an excellent answer, which may serve for him and us. 
Sed dit quidam, etc. cur ergo Moses in Eremo simulachrum Serpentis ex aere fecit.— benè quod idem Deus & lege ve●●●it similitudinem fieri extraordinarie praecepto Serpentis similitudinem interdixit. Si cundem Deum obsernas habes legem eius. Ne feceris similitudinem si & praeceptum factae postea similitudinis respicis & tu imitare Moysen. Ne facias adversus legem simulacrum aliquod nisi & tibi Deus iusserit. Tertul. lib. de Idolat. p. 618.  Some will object, why did Moses make the Image of the brazen Serpent in the Wilderness— well and good, one and the same God hath by his general Law forbidden an Image to be made, and also by his extraordinary and special commandment, an Image of a Serpent to be made: If thou be obedient to the same God, thou hast his Law, make thou no Image, but if thou have a regard to the Image of the Serpent, make not any Image against the Law, unless God command thee as he did Moses; and thus briefly concerning the making of them.  
Concerning the worship of them, the same Cardinal tells us: Nos cum Ecclesiâ asserimus, etc. We affirm with the Church, that the Images of Christ and his Saints are to be honoured, so that there be no confidence placed in them, nor nothing requested of them, nor no Divinity be conceived to be in them, but that they be honoured only for themselves whom they represent: and thus by Bellarmine's reasons, the making of Images is not absolutely forbidden, and the adoration of them is but conditionally permitted, and surely I could wish they were absolutely forbidden by them, till those conditions were rightly and truly performed by the ignorant and Lay people: for I will not slander them, it is the confession of their own Church men, that there are many of the rude and ignorant which worship the very Images of wood or stone, 
Polyd. Virgil. de Invent. lib. 6. c. 13.  or marble, or brass, or pictures painted upon the walls not as figures, but as if they had verily sense, and do put more trust in them, than they do in Christ or other Saints, to whom they are dedicated. Neither is this any new complaint for this latter age, 
Gab. Biel in Can. Lect. 14.  for Gabriel Biel there own Schooleman complained before Luther's days, that the blockish error of certain people was so great, and they were so affected to Images that they thought some divine grace or Sanctity resided in them, by which they were able to work miracles and give health; and for that cause they worshipped them, to the end they might obtain some such benefit at their hands: and that we may further know that none of Bellarmine's conditions are performed in the worshipping of Images: 
Cornel. Agrippa de vanit. c. 57  Their own Cornelius Agrippa declares the people's demeanour and carriage towards them in the Roman Church in this manner: We bow our heads to them, we kiss them, we offer lights to them, we hang up gifts, we apply miracles, and buy pardons of them: to conclude, we go a pilgrimage to them, we make vows unto them, we inwardly worship them as well as outwardly, neither can it be uttered with how great superstition, I may not say Idolatry, the rude and ignorant are nourished in Images, the Priests wink thereat, and reap thereby no small gain to their purses.  
The conditions than are confessed to be broken, but withal, here we find the case of Demetrius, he made silver shrines, and brought no small gain to the craftsmen, and thereupon he cryeth out, 
Acts 19.25.  Sirs, you know that by this craft we have our wealth: nor that only, but if these things should be denied, the Temple of the Great Diana would be despised whom all the world worshippeth: Here is a true Model of the Roman Church, she causeth Images to be made, she draws from them no small advantage nor that only, but if they should condemn their worship, being published for an Article of faith, other Articles would be questioned, and the Church of Rome would be disesteemed whom all the world admireth.  
Since therefore the worship of Images wants the universality and consent of Fathers in the Primitive Church, since they have no foundation, no footstep in the Word of God by the confession of their own Church; Saint Augustine's confession shall be my conclusion for this Article of Faith: If we or an Angel from heaven preach unto you any thing concerning faith, and life, besides that you have received in the Legal and Evangelicall Scriptures let him be accursed.   

PARAG. 8. Indulgences.  
IT is the Tenth Article of the Roman Creed: I must firmly avouch, that the power of Indulgences was left by Christ to the Church, and I affirm the use thereof to be most wholesome for Christ's people.  
This doctrine was proclaimed by the Council of Trent, 
Cum Potestas conferendi Jndulgenti as à Christo Ecclesiae concessa sit atque huiusmodi potestatem sibi tradita, etc. Concil. Trident. Sess. 25. Decretum de Jndulgentijs.  where it was likewise declared that, whereas Christ did leave Indulgences to the Church, and the Church did use that divine power so granted in ancient times, therefore the sacred Council doth teach and command them to be retained in the Church and condemn all them with a curse, which either term them unprofitable, or deny the Church's authority to grant them: A reason no doubt sufficient, for the Church of Rome to grant them; and to lay Anathema upon all such as shall deny them since Christ did first ordain them, and the Ancient Fathers did exercise that power committed to them by Christ: but when we come to examination of Witnesses (notwithstanding the Pope's Creed and the Counsels Decree) it will be found that neither Christ, nor the Primitive Fathers ever knew, much less exercised such pardons and Indulgences as are now daily practised in the Church of Rome.  
In the Primitive Church, when the Christians had committed any capital and heinous offence for fear of persecution, either in denial of their faith, or in sacrificing unto Idols, the parties were enjoined a severe and long Penance: the rigour of this punishment, the Bishops and Pastors of their several congregations had power (if they saw cause) to mitigate at their discretion; which mitigation or relaxation of punishment, was called by the name of Pardon or Indulgence. This doctrine was derived from Saint Paul, who released the incestuous Corinthian from the bond of excommunication, upon his humiliation and serious repentance, and writes unto the Corinthians, that they should do the like, and receive him again to their communion, lest he should be swallowed up with immoderate grief; and this manner of Indulgence was ancient and continued long in the Church, and of this there is no question.  

Indulgentia propriè est absolutio judiciaria annexam habens solutionem ex Thesauro. Bell●●de Jndulg. lib. 1. cap 5.  The Indulgence in the Roman Church, is an absolution from the guilt of temporal punishment, by the application of the merits of Christ and his Saints, which merits are termed Thesaurus Ecclesiae, the Treasury of the Church; and this common Treasury of satisfactions is applied to dead souls burning in Purgatory; Thus Indulgences which were first used for mirigation of punishments, are now reduced to private satisfactions, and that which was formerly left to the discretion of every Bishop in his own diocese to dispense with summum Ius (the extremity of the Law;) is now transferred wholly to the power and authority of the Pope, nor that only for some few year's imprisonment in this life, but for thousands of years in Purgatory after death: insomuch, that whosoever in the state of Grace shall say seven prayers before the Crucifix, 
Horae beatae Maria Virg. secundum usum sacrum.  and seven Paternosters, and seven Aue-maries' shall attain six and fifty thousand years of pardon, fourteen thousand granted by Saint Gregory, (fourteen thousand by Nicholas the First,) and eight and twenty thousand by Sixtus the Fourth.  
These and the like Indulgences were trained up in the School of Demetrius, which brought no small benefit to the Pope and Clergy, and therefore their own Schoolmen, 
Greg. de Valent. cap. 2.  Gregory de Valentia terms them but a kind of godly deceit, wherewith the Church doth draw men unto some kind of actions of devotion, even as a Father when he moveth a little child to run, promiseth him an apple, which notwithstanding he doth not give him. But I will proceed to the publication of Witnesses, whereby it shall appear by the evidence of their own Learned men, that this point of faith hath no more Antiquity, and consent of Fathers and Schoolmen in the Roman Church, than the Articles before confessed. 
De Jndulgentijs pauca dici possunt per certitudinem quia nec scriptura express de ijs loquitur— sancti etiam Ambrose Hilarius, etc. minime locutur de Indulgentijs. Durand 49. Sentent. dist. 20. q. 3. Indulgentiae authoritate Scripturae no innoture nobis sed authoritate Ecclesiae Romanae & Romanorum Pontificum, quae maior est authoritas. Prior contr. Luth. pro Indulg. Difficile est modum Jndulgentiarum fundare authenticè in Scriptura Sacra, etc. Mayor 4. d. 2. q 3.   
Durand] Little can be said of any certainty, or as undoubtedly true of Indulgences and pardons, seeing the Scriptures speak not expressly of them, neither the Fathers, as Augustine, Hilary, Ambrose, Hierome, etc.  
Silvester Prierias] Pardons are not known to us by the authority of the Scriptures but by the authority of the Church of Rome, and the Popes, which is greater than the authority of the Scriptures.  
Maior] It is hard to ground the manner of Indulgences authentically in Scriptures, in token of which the three first Doctors of the Church have spoken but little.  
Roffensis Bishop of Rochester] It is not sufficiently manifest from whom Indulg●nces had their Original, 
Roffens.] Quamdiis nulla fuerat de Purgatorio cura, nemo quaesiu● Indulgentias nam ex illo pendet omnit Indulgentiarum aesti matio— caeperunt igitur Indulgentiae postquam ad Purgatorij cruciatus aliquandò trepidatum erat. Roffens. art. 18. contrà Lutherum. — Of Purgatory there is very little or no mention amongst the ancient Fathers, but after Purgatory began to terrify the world and after a while men had trembled at the torments thereof, Indulgences began to be in request, as long as Purgatory was not cared for, there was no man sought for Pardons, for the whole price of pardons hangeth on Purgatory, take away Purgatory, and what shall we need of Pardons?  

— harum usus in Ecclesia serò receptus Alph. contr. heres. 8. verbo Jndulgentia.  Alphonsus a Castro] There is nothing in Scripture less opened, or whereof the Ancient Fathers have less written then of Indulgences, and it seems the use of them came but lately into the Church.  
Antoninus'] There is not any express testimony for proof of Indulgences, 
De Indulgentijs n●l expressè habemus in sacra Scriptura nec etiam, etc. Anton. part. 1. ut. 10 cap. 3. in principio. De ortu Jndulgentiarum si certitudo habere possit veritatis indagandae open ferret, verum quia null●e Scripturae Sacra, nulla priscorum Doctorum, Graecorum aut Latinorum authoritas Scripta haec ad nostram de duxit noti●iam. Caiet. opus. 15. c. 1. Neque mirum videri debet si authores anti quiores non multos habemur qui harum rerum mentionem s●ciant quoniam, etc. Bellar. de Indulg lib. 2. cap. 17.  either in Scriptures or the writings of the Ancient Fathers, but only out of Modern Authors.  
C. Caietan] If there could be a certainty found touching the beginning of Indulgences, it would much avail in searching of the truth, but because there can be no certainty found touching the beginning of them, there is no authority of Scripture, or Ancient Fathers, Greek or Latin, that bringeth them to our knowledge.  
Bellarmine] It is not to be wondered, if we have not many Ancient Authors which makes mention of Indulgences, for many things are contained in the Church only by use and custom without writing.  
This learned Cardinal confesseth, that many ancient authorities are not to be expected for proof of this doctrine, and this seems to me a strange thing, that an Article of faith should want Antiquity and Universality of Fathers, (which as they pretend, belongs to all points of faith,) it is strange that a General Council should declare them to be derived from Christ, and yet they should want ancient Fathers to witness Christ's doctrine: I rather believe according to the Article of the Creed, that the use thereof is most wholesome for the people; (for albeit they are granted only to draw money from them,) yet withal, the Pope's Ministers had this benefit by them, they sometimes set them to sale for a small price or game at Tables in a Tavern, 
Guicciard. lib. 13. anno 1520.  to redeem souls out of Purgatory, as it is witnessed by their own Authors.  
The Learned Doctors of of the Trent-Councell were not ignorant of this practice, and of much more exercised by Leo the Tenth, and others of his Predecessors, but they were so fare from belief, that this point of faith should be derived from Christ and his Apostles, that Ecchius, and Thecel, and Prierius, for want of Scriptures and Fathers, laid their groundwork on the Pope's authority and consent of Schoolmen, 
Histor. of Trent. lib. 1. p. 6.  concluding that the Pope not being able to err in matters of faith, and having approved the doctrine of the Schoolmen, and himself publishing the Indulgences to all the faithful, it was necessary to believe them as an Article of faith.  
I will not say it was a strange presumption for a Council to determine an uncertain doctrine for a point of faith, upon the Pope's infallibility and opinion of Schoolmen, but I will say, it is a senseless and weak faith that gives assent to that doctrine, which wants authority of Scriptures and consent of Fathers: It was an ingenuous confession of their own Cunerus: Dolendum simul & mirandum, etc. It is to be lamented and admired how some Catholics do write of Indulgences, so timorously, so coldly, so diversely, 
Chamier. de satisfacti. lib. 24. cap 2.  so doubtfully, as if their reasons were so fare fetched, or so uncertain, that without great difficulty they could not prove them: and surely if Cardinal Bellarmine, or Cardinal Caietan and the rest could have found better proofs for this point of faith, they would never have confessed, that neither Scriptures nor Fathers do bring them to our knowledge, especially since no Article of faith can be created without the authority of scriptures; and therefore Saint Augustine's confession shall be my conclusion for their Article of faith. If we or an Angel from heaven preach unto you any thing concerning faith and life, besides that you have received in the Legal and Evangelicall Scriptures, let him be accursed.  
You have heard the confessions of our best learned Adversaries witnessing with us, that the principal points of their Faith and doctrine now taught and professed in the Church of Rome, were not known to former ages, whereby we may easily discern, how the Church of Rome doth obtrude strange Articles of belief upon her Proselytes, which have no foundations in the Scriptures, and want the universality and consent of Fathers: and although the Priests and jesuits are bound by an oath to maintain the Papacy, and thereupon they generaly protest that all the Fathers are on their side, and the ignorant people out of an affected ignorance & blind obedience easily condescend to that belief; yet I say it cannot be denied that the Pope's sworn servants, our sworn enemies, there best witnesses and our worst accusers; have testified these things both against themselves and in behalf of our doctrine, & howsoever they may be excused, yet sure I am, they are divided amongst themselves, & consequently want another special mark of their Church which is unity in points of Faith.  
To take a short review of our Adversary's confessions, touching the doctrine of Merits, they have confessed, that our justification is by faith and Christ jesus only; they have confessed that there is no salvation nor assurance in our own merits, but in the mercy and merits of our alone Saviour: and in this confession, they intimate the novelty and uncertainty of their own doctrine, and in this likewise they acknowledge the antiquity and visibility of our Church long before Luther's days.  
Touching Transubstantiation, they have confessed there is no express place of scripture to prove the word, nor the meaning of the word; they have confessed the conversion of the bread into Christ's body, 
Antè Lateranense Concilium non fuit dogma fides. Scotus. in 4. sentent. c. 11. ●3.  was not generally received by the Fathers; they have confessed before the Council of Lateran, it was not reeeived for an Article of belief: In these confessions they plainly intimate the novelty and uncertainty of their own doctrine, and by these likewise they acknowledge the antiquity and Visibility of our Church long before Luther's days.  
Touching Private Mass, they confessed it was not used in the Ancient Church, for (say they) the communion of Priests and people together was practised by the Fathers: In this confession, they intimate the Novelty of their Religion, and in this, they acknowledge the antiquity and Visibility of our Church long before Luther's days.  
Touching the Seven Sacraments, they confess the definite and certain number of Seven was unknown to Scriptures and Fathers, they confess that some of those Sacraments were not instituted by Christ, they confess that all of them are not true and proper Sacraments of the new Law, (all which on the contrary are commanded by their Church to be believed upon a Curse) and in these confessions they argue the Novelty and uncertainty of their doctrine, and in this they acknowledge the antiquity and visibility of our Church long before Luther's days.  
Touching the Communion in one kind, they confessed that it was not practised by the Apostles nor the ancient Church, for (say they) Christ did institute in both kinds, and the Primitive Fathers did continue it in both kinds: In this confession they intimate the novelty and uncertainty of their own doctrine, in this, they acknowledge the antiquity and visibility of our Church long before Luther's days.  
Touching prayer in an unknown tongue, they confessed it was not used in the Primitive & ancient Church, but, say they, the prayer and service was usually taught in the vulgar and known tongue. In this confession they intimate the novelty and uncertainty of their own doctrine, and in this acknowledgement they witness the antiquity and visibility of our Church long before Luther's days.  
Touching Adoration of Images, they confessed that there is no express place of Scripture that commands their worship; they confessed there is no example amongst the Fathers for their adoration but rather against them, and in these confessions, they intimate the novelty and uncertainty of their own doctrine and practice, and in our worshipping of God in spirit and truth, they acknowledge the antiquity of our Religion, and the visibility of our Church long before Luther's days.  
Lastly, touching Indulgences and Pardons, they confessed that their Indulgences now used, have no authority from Scriptures or Fathers, and in this confession they intimate the novelty and uncertainty of their own doctrine, and consequently the Indulgences which we use, for no other end then the mitigation and relaxation of punishment, to have had antiquity and visibility in the Church long before Luther's days.  
If these witnesses had been ignorant or excommunicate persons, in their own Church, or had they witnessed the truth, in ceremonies and things doubtful, there might be some plea why their testimonies should not be admitted, but when the points in question, are Articles of their own Creed, when they are witnessed by Popes, by Counsels, by Cardinals, by Bishops, by learned Doctors, and Schoolmen in their own Church in our behalf, and against their own Tenets, I see no cause why I should not demand judgement in defence of our Church, and trial of our cause: It is the law of God and man, Ex ore tuo, I will judge thee out of thine own mouth; and from this decree and their own confessions upon record, I call men and Angels to witness, that they have denied antiquity and universality to the Articles of their own Creed, and have resolved the grand question (touching our Church before Luther) that it was in Christ, in the Apostles, in the Fathers, in the bosom of the Ancient Church long before Luther's days.    

Sect. 10. The Testimonies of our Adversaries touching the infallible certainty of the Protestant faith, and the uncertainty of the Romish.  
OF what strength and force is truth, it appears by this, that she extorts a full and ample testimony of her doctrine from her sworn enemies, and yet for further proof of our cause, I will give another summons to the prime men even of their grand Inquest, who, without partiality, will testify in our behalf, that our Church is built upon a more stable and sure foundation then the Papacy, and that our doctrine is more fruitful and profitable, and every way more safe and comfortable for the belief of every Christian, and the salvation of the believer.  
Touching the certainty of faith, it is Bellarmine's confession, 
Bellar. de Jnstit. lib. 3. cap. 8.  None can be certain of the certainty of faith that he doth receive a true Sacrament, for as much as the Sacrament cannot be made without the intention of the Minister, and none can see another man's intention. This confession being laid for a positive ground of their Religion, the Church of Rome hath over thrown in one Tenet all certainty of true faith; To begin with the Sacrament of Baptism: If the Priest's intention fail (by their doctrine) the Insant is not baptised, he is but as a Heathen out of the Church, and consequently in the state of damnation. Look upon their Sacrament of Orders, it is the confession of learned Bellar mine: 
Bellar. de Milit Eccles. ca 10. ad secundum.  If we consider in Bishops their power of Ordination and jurisdiction, we have no more than a Moral certainty that they are true Bishops; and there he gives the reason for it, Because the Sacrament of Orders depends upon the Intention of the ordainer. Look upon the Sacrament of Matrimony, and of this there is no certainty, because it doth depend upon the Intention of the Minister, and if he fail in his Intention at the time of solemnisation, the married people live all their days in adultery: so that by their own confession there is no certainty of Christianity by Baptism, no certainty of their Sacrament of Orders, and consequently no certainty of succession in person, (which they so much magnify in their Church:) besides if in the whole succession of Popes and Pastors, the Intention of any one Priest did fail either in Baptism or in Orders, all succeeding generations that ordain and consecrate both Priest and people are become utterly void and of none effect. He that is bound upon a curse to believe seven Sacraments, and yet is not certain of any one, must be saved by an implicit faith, and yet it is to be feared for want of their Priest's intention, the poor ignorant soul doth sometimes worship a piece of bread, because the consecration of Christ's body depends (say they) upon the intention of the Priest, and no man doth know another man's intention.  
Again touching their Invocation of Saints, they are uncertain whether the Saints do hear their prayers: they are uncertain whether some they pray unto, be Saints in heaven, or Devils in hell. Touching the first, 
Biel. in C●n. Missae Lect. 28. Pet. Lomb. Senten lib. 4. dist. 45.  It is not certain (saith Biel) but it may seem probable that God revealeth unto Saints, all those suits which men present unto them; and saith Peter Lombard, It is not incredible that the souls of Saints hear the prayers of the suppliants. Here is nothing but probability and uncertainty, and yet admit it were more than probable, that they did hear our prayers, yet there is no certainty that all such are Saints which are canonised by the Roman Church: 
Accedit quod miracula quae ab Ecclesiae suscipiuntur in Canonizationibus sanctorum, quae tamen maximè authentica sunt cum humano testimonio innitantur, non omnino certa sunt, quoniam, etc. Caret. in epusc. de concep. Virg. Mar. ca 1. Fidei Christianae certitudo non humano mor● certa esse debet, sed infallibile omnino debet habere testimonium. Caret. ibid.  It cannot be known infallibly (saith Caietan) that the miracles whereon the Church groundeth the Canonization of Saints be true, by reason the credit thereof depends on the reports of men, who may deceive others, and be deceived themselves. And upon this uncertainty Saint Austin complained in his days: That many were tormented with the devil, who were worshipped by men on earth. Whose reason and authority was so undoubtedly true, 
Bellar. de sanct. Beat. lib. 1. c. 9  that Bellarmine had no way to avoid it but with a Fortasse etc. Peradventure (saith he) it is none of Augustine's: and yet if Bellarmine's answer were true, which is but a peradventure, yet, I say, he witnesseth from Sulpitius that the common people did long celebrate one for a Martyr, 
Idem ibidem cap. 7.  who afterwards appeared and told them that he was damned: and their own Cassander gives us the like example, 
Cassand. Consult. Artic. 21.  that S. Martin found a place honoured in the name of a holy Martyr to be the Sepulchre of a wicked robber.  
Touching Purgatory, 
Tale aliquid etiam post hanc vitam incredible non est, & utrum ●a su quaeri potest. August. ad Laurent. c. 69  it is uncertain: It is not incredible (saith Austin) that some such thing should be after life, but whether it be so or no, it may be a question. Touching the place the Roman Church, hath defined nothing touching the punishment; 
Bell lib. 2. de purge. ca 6. c. 11. & 9  Whether it be by material fire or some other means it is doubtful, saith Bellarmine: touching the continuance of souls there, it is not certain, Dominicus Soto thinketh that no man continueth in this purgation ten years: If this be true (saith the Cardinal) no soul needs stay in purging one hour. Again Sir Thomas Moor held for certain, that in Purgatory there was no water, and this he proves out of the Prophet David: Thou hast delivered thy prisoners out of the place where there was no water. Roffensis Bishop of Rochester, would prove out of the same Prophet, that in Purgatory there is good store of water, For we have passed through fire and water, saith the Psalmist. 
Gregor. lib. 4. Dialog. c. 55  Lastly, Gregory who gave the first Credo to Purgatory, tells us some were purged by fire, some by hot baths, and this he learned by visions and revelations: and how safe it is to ground an Article of faith upon the spirits and apparitions of dead men, I leave it to be judged. If we descend to the age next after Gregory, 
Bed. Hist. Aug. lib. 5. c. 13.  Venerable Bede by a vision also established a fourth place; he tells us of an apparition of a ghost, reporting there was an infernal place where souls suffered no pain, where they had a fair green meadow, with a brook running through it; Nec improbabile, etc. Neither is it improbable (saith Bellarmine) there should be such an honourable prison, 
Bellar. li. 2. de purge. c. 7. Mitissimun Purgatorium.  which is a most mild and temperate Purgatory. This Saint Austin held as a doubtful opinion. Saint Gregory gave credit to it from the visions of dead men; and Bede received it from the reports of wandering ghosts: the first conceived it doubtfully to be in fire, the second in hot baths, the third in a part of hell, where they had meadows and rivers of waters: and from these and the like uncertainties, we appeal from the Church of Rome in this Article of faith, and conclude with Saint Austin: Know that when the soul is separated from the body; 
August. li. de Vanit. saeculi. ca 1.  (statim) presently it is either placed in Paradise for his good works, or cast headlong into the bottom of hell for his sins.  
Touching Pardons and Indulgences, Durand tells us, 
Durand. in 4. dist. 2. quae. 3.  Little can be said of any certainty, or as undoubtfully true, seeing neither the Scriptures nor Fathers speak expressly of them. 
Gers. de Indulg. consid. 8  And Gerson saith, Whether the power of the keys extend only to such as are on earth, or to them also that are in Purgatory, the opinions of men are contrary and uncertain.  
Touching the adoration of Images, they are uncertain what worship to give them: 
Nicen. Synod. 2. Act. 7. Epist. Tharas. & totius Synod. ad Constant. & Jraeneum.  Tharrasius in the second Council of Nice teacheth, that the Images are to be adored that is kissed and loved, for (say they) that which a man loveth, that he adoreth, and that which he adoreth, that he earnestly loveth. Here they pretended nothing but a civil kind of embracing, or kissing, without any corporal submission to Images; about four hundred years after, Thomas Aquinas and other Schoolmen taught: Because Christ himself is adored with divine honour, it is consequent that his Image is to be adored with divine honour. This learned founder had many Proselytes, as namely, Bonaventure, Caietan, Swarez, Vasques, jacobus de Graphijs, & diverse others who taught the same doctrine, and it seems the Images themselves were sensible of so beneficial a patton. For (Antoninus tells us) whilst Thomas was praying devoutly before a Crucifix, he was lifted up a cubit above the ground, and a voice proceeded from the crucifix, saying, 
A●ton. Sum. Hist. tit. 23. (7.11.)  O Thomas thou hast written worthily concerning me. If we descend to the Council of Trent, they tell us, due honour and veneration must be given, but what honour that is, which of due belongs unto them, is not expressed, neither is it understood of the people. Bellarmine tells them negatively, that they are not to be worshipped (as in the days of Thomas) with divine honour, neither is it safe to teach so in the hearing of the people: 
Bellar. de Jmagin. lib. c. 11.  for (saith he) those that defend Images to be adored with divine honour, are driven to use such subtle distinctions, which they themselves can scarcely understand, much less the ignorant. Thus first they began with ambiguous terms to teach men to embrace Images (as two friends salute each other) than they taught the Latria, 
Nic. Synod. ut supra.  the divine honour to be given in plain deeds: and lastly they say, That worship must be given improperly to the image which is properly due to Christ. This uncertainty of doctrine hath bred another dangerous consequence, for by reason idolatry is incident to this doubtful Tenet, Gregory de Valentia would maintain that there is a kind of idolatry lawful, 
Lib. 2. de Idolat. cap. 7.  Otherwise (saith he) 
Pet. 1.4.3.  Saint Peter would not have charged Christians to abstain from unlawful idolatry, except some had been lawful. By which reason S. Paul likewise did afford proof for theft and adultery, and the like, 
Ephes. 5.11.  for he bids us have no fellowship with the unfruitful works of darkness: therefore we may as well conclude, some works of darkness are fruitful.  
Concerning the two Sacraments of Baptism, 
Bell. de Sacr. in gen. l. 2. c. 9  and the Eucharist, It is most evident (saith Bellarmine) but concerning the rest of the Sacraments it is not so certain. And saith Canus, 
Can. lib. 8. c. ●.  The Divines speak so uncertainly of the matter and form of matrimony, that they do not resolve whether it gives grace or not. Lastly, concerning the undoubted truth in the Church of God: The Scriptures are written (saith the Apostle) that we might have the certainty whereof we are instructed: 
Gravitèr peccarent in rebus ad salutem animae pertinentibus, etc. eo sol● quod certis incerta preponerent. August. de Bapt. cont. Donat. c. 3.  but it is uncertain whether Traditions and unwritten verities delivered from hand to hand, having no foundation in the Scriptures, do not  from their first institution.   

Sect. 11. The testimonies of our Adversaries touching the greater safety, comfort, and benefit of the soul in the Protestant faith, then in the Romish.  
FRom the certain way I will proceed to the safer way, wherein it shall appear that as our doctrine is more Catholic, more stable and certain; so likewise it is more profitable, more safe and fruitful (or to use their own phrase) of greater merit, even by the testimonies of their best learned amongst themselves. Look upon the all-sufficiency of the Scriptures: All those things are written by the Apostles (saith Bellarmine) which are necessary for all men, 
Bell. de verbo Dei non scripto. l. 4 c. 11.  and which the Apostles preached generally unto all. And although this Cardinal will allow the word of God to be but a partial not a total rule, yet, 
De verbo Dei lib. 1. cap. 2.  saith he, Regula credendi certissima tutissimaque est, The Scripture is a most certain and most safe rule of believing. So that it is a safer way to rely wholly upon the word of God that cannot err, then upon the Pope or Church which is the authority of man and may err; It is a safer way to adore Christ jesus sitting at the right hand of the Father, then to adore the sacramental bread which depends upon the intention of the Priest, and may fail: It is a safer way, and we live more in safety (saith Austin) if we give all unto God, rather than if we commit ourselves partly to ourselves, and partly unto God: we will but it is God that worketh in us to work according to his good pleasure, this is behooveful for us both to believe and to speak, this is a godly, this is a true doctrine, that our confession may be humble and lowly, and that God may have the whole.  
Look upon the Communion in both kinds, 
The Communion in both kinds.  and the Dean of Louvain will tell us: 
Cassand. sub utraque specie.  It were better the Communion were administered in both kinds, in respect of the perfection thereof, for it were more agreeable to Christ's institution, and it best agrees with the corporal feeding which is both in bread and drink. And saith Vasques, 
Probabilior sententia semper mihi visa est eorum qui dicunt maiorem frugem gratiae ex utraque, etc. Chamier. de Euchar. l. 9 ca 10. Cass. ab utráque specie.  Their opinion seemeth to us more probable, who say that greater fruits of grace are reaped by the Communion in both kinds then in one. And saith Cassander, Although the Communion in both kinds be not simply necessary nor contrary to Christ's precept, yet it is much to be preferred before the Communion in one kind. And their own Schooleman Alexander ●b Hales professeth, Though the order of receiving in one kind be sufficient, 
Illa tamen quae est sub duabus est maioru meriti. Alexand. Hal. in 4. Sentent. q. 53 membr. 1.  yet the other of both kinds is: of greater merit, of greater fullness and power.  

Private Mass.  Look upon private Mass and it will appear by a general confession, that the Communion of Priests and people together, 
— quod huius sanctissimi sacrificij uberior fructus proveniret. etc.  is more safe and profitable then private Mass: It is the confession of their great and general Council of Trent: 
Concil. Trid. Cap. 6. Can. 8.  Optaret quidem, etc. The Council could wish the people would communicate together with the Priest, because it would be more fruitful & more profitable: the like confession is made by Mr. Harding: 
jewel. Artic. 1. in Private Mass.  I deny not (saith he) but that it is more commendable and more godly on the Church's part, 
Bellar.] Quia Missae celebratio no solum ad sacrificium Deo offerendum sed etiam ad populum nutriendum spirituali populo ordinatur, proptereà ex hac parte negari non potest quin sit magi● perfecta & legitima M●s●a ubi communi●●stes adsun● quam ubi desunt.  if many well disposed and examined would be partakers of the blessed Sacrament with the Priest: and lastly, Bellarmine himself is forced to confess: Because the celebration of the Mass is ordained not only to offer Sacrifice to God, but also the spiritual food to the people, therefore it cannot be denied, 
Bellar. de Missa. lib. 2. c. 10.  that it is a more perfect and lawful Mass, where the Communicants are present, then wherein the Private Mass, the Priest alone receiveth.  

Priest's Marriage.  Look upon the Marriage of our Ministers, and it will appear by their own confessions that it is the safer way to live chastely in matrimony, then by a single life to hazard their souls by Incontinency. 

In gestis Concil. Basil. lib. 2.  
Credo pro bono & salute animarum statutum ut non volentes continere possint contrahere quia experientia docente contrarios prorsus effectus sequitur. Panor. de Cleric. Coning. cap. cum Olim.   It was the opinion of Aeneas Silvius, afterwards Pope Pius: Perhaps it were not the worst that many Priests were married, for by that means, many might be saved in married Priesthood, which now in barren Priesthood are damned: and Panormitan a great Canonist was sensible of the dangers that accompanied a single life, and thereupon resolves: It were good and behooveful for the souls of many, if Priests might marry, because we find by experience, the Law of single life hath brought forth contrary effects: 
Cass. de Celib. Sacerd. Art. 23.  and Cassander who well understood the life and conversation of Priests proclaims it to his Church: If ever certes in these our days the change of the Law (of single life) may be thought necessary, that those which cannot attain to the perfect degree of chastity, may be permitted to live in the second degree of chaste marriage.  
Look upon our Prayer in a known tongue, 

Prayer in a known tongue Aquinas] Constat quod plus lucraiur qui orat & intelligit quod dicit. nam ille qui intelligit, reficitur & quantum ad intellectum & quantum ad effectum sed mens ei●us qui non intelligit est sine fructu refectionis.  
Si populus intelligit orationem sacerdotis melius redu itur in Deum, & devotius respondet Amen. Lyr. in 1. Cor. 14.   and Aquinas their learned Schooleman tells us, It is manifest that he receiveth more benefit which prayeth and understandeth what he saith, for the mind of him that understandeth not, is without fruit and refection; and Lyra was of the same opinion, and withal gives a further reason: If the people understand the prayer of the Priest, they are better brought to the knowledge of God, and they answer Amen with greater devotion: and Cardinal Caietan, 
Ex Pauli doctrinâ habetur quòd melius est ad Ecclesie edificationem, orationes publicas quae audiente populo dicuntur, dici linguà communi clerici & populo quam dici Latinè. Caiet Come in cap. 14.1. ad Cor. v. 17.  who had often performed the public service in an unknown tongue in the Church, yet contrary to his practice professeth: It is better by Saint Paul's doctrine for the edifying of the Church, that public prayers were made in a vulgar tongue, to be understood indifferently by Priests and people, then in Latin; and Gabriel Biel was so fare from approving the vocal prayer in an unknown tongue, 
Oportet quod vocalis oratio immotescat populo etc. In Can. Miss. lect. 62.  that on the contrary he gives seven special reasons why it should be understood by the people: First, because it stirreth up the mind to inward devotion: Secondly, it inlightneth the mind: Thirdly, it causeth a better remembrance of things spoken in the time of prayer: Fourthly, it keepeth the thoughts from wand'ring: Fifthly, It causeth a more full performance of our duty both in body and soul: Sixthly, there is a better redundance from the soul to the body, by a vehement affection and devotion: Seventhly, it is better for the instruction of our brethren: and which is observable, the Rhemists themselves in their Annotations upon Saint Paul's Epistle touching prayer in an unknown tongue make this confession: When a man prayeth in a strange tongue which himself understandeth not, 
Rhem. Testan. in Annot. 1. Cor. 14.  it is not so fruitful for instruction to him as if he knew particularly what he prayed.  
Look upon their worship of Images, 
Image Worship.  and their own Erasmus tells us; Tulius, It is more safe to remove Images out of Churches then to pray to them, 
 fàcilius est ita tutius quoque omnes Imagines è Templis summovere, etc. Erasm. in Catechesi.  that the mind may be altogether free from superstition, for no man can be free from show of superstition, that is prostrate before an Image, and doth look on it Intentionally, and doth speak unto it, and kiss it; nay, although he do but (only) pray before an Image: and saith Cassander, It were better in these times to invite men to worship the true Image of God in relieving the poor, 
Cass. Consult. de Imaginibu●.  then to worship the work of men's hands: and withal concludes; Their opinion is more sound, which say, that an Image neither as it is considered in itself as wood and stone, neither as it is considered in the nature of a sign or representation is to be adored.  
Lastly, 
Merits.  look upon their doctrine of Merits: Dangerous (saith Bernard) is the habitation of those that trust in their own merits: 
In Psal. qui habitat. Vbi tuta firmaque infirmis securitas & requi●● nisi in vulneribus saluatoru? tanto illig securior habito quantò ille poten●●● est ad saluandum Bernard. in Canti. Cantic. Serm. 61.  Again, he proclaims our doctrine for the safest way in the sole confidence of Christ's merits: Vbi tuta, what safe rest or security can the weak soul find, but in the wounds of our Saviour? as he is mighty to save, so dwell I there with more safety; and Friar Walden accordeth with the Protestants in the same belief: 
Reputo igitur saniorem Theologun, fideliorem Catholicum & Scriptures sacris magis concordem, qui tale meritum simplicitèr abnegat etc. Wald. Tom. 3. de sacramental, tit. 1. C. 7.  I repute him (saith he) the sounder Divine and more consonant to the holy Scriptures, who doth simply deny such merit, and (with the qualification of the Apostle,) confesseth, that simply no man meriteth the kingdom of heaven but by the grace of God or will of the giver, as all the former Saints, until the late Schoolmen, and the universal Church hath written; and for a Conclusion of this point, Cardinal Bellarmine who doth labour and sweat by subtlety of wit, to maintain merits of condignity and congruity, at last confidently resolves: For fear of vain glory, 
Propter incertuudinem propriae iustitiae & periculum inanis gloriae iutissimum est etc. Bellar. de justif. lib 5. c. 7.  and by reason of the uncertainty of our works, Tutissimum, etc. It is the safest way to place all our trust in the only merits and favour of God: and from these several confessions, I may infer that the Protestant faith is more certain, more safe and sure, more comfortable, and every way more profitable than the Romish doctrine, by the testimony of our Adversaries themselves; for we protest against free will, against the Communion in one kind, against Private Mass, against Prayer in an unknown tongue, against the worship of Images, against the doctrine of Merits, all which are received for principal Articles in the Church of Rome, and yet are acknowledged by the Romanists to want that assurance, that comfort, that benefit, that safety for the souls of the faithful, which the Reformed Churches teach and profess in a different doctrine at this day.   

Sect. 12. Our Adversaries convicted by the evident Testimonies of the Ancient Fathers, either ridiculously elude them, or plainly reject them.  
IT is no wonder that many Romanists are Testes veritatis, Witnesses of God's truth in the bosom of a corrupt Church, but it may seem strange that such men should establish the antiquity of our doctrine by their own confessions, and decline the certainty and safety of their own, and that it may yet further appear, these are not forced or feigned allegations, wrested to an other sense then their own men delivered them; I will give you the express words and authorities of the Ancient Fathers themselves, whereby you shall observe, that the Church of Rome doth seek to elude all records and real proofs in Fathers and other learned Authors, touching the chief points in Controversy betwixt us.  

Chrys. in Homil. 49. opus inpers. in Math. Credibile est authorem fuisse Catholicum & opus ipsum doctum, sed non videtur esse Chrysostomi.] Bellar. de script. Eccles. ad au. 398.  Touching the all-sufficiency of the Scriptures, Saint Chrysostome saith: The Church is known, tantummodò only by the Scriptures: What say the Romanists to this doctrine? Bellarmine answers: It is probable the Author was a Catholic, but it seems to be none of Chrisostomes'.  
Touching the adoration of Saints, Saint Austin saith: Many are tormented with the devil who are worshipped by men on earth: what say the Romanists to this doctrine? Bellarmine answers: 
Respondeo lo cum hunc fortassè non esse Augustini. Idem de sanct. Beat lib. 1. cap. 9  This place (fortassè) peradventure is none of Augustine's.  
Touching the Pope's Supremacy, Saint Austin saith, 
August. de verb. Domini serm. 13.  Thou art Peter, and upon the Rock which thou hast confessed, upon this Rock which thou hast known (saying Thou art Christ the Son of the living God) will I build my Church: what saith the Romanists to this doctrine? 
Stapl. princip. doctr. lib. 6. c. 3. & Bell. lib. 1. de Pontif. c. 10.  Stapleton answers: It was lapsus humanus a humane error caused by the diversity of the Greek and Latin tongue, which either he was ignorant of or marked not.  
Touching the Communion in both kinds; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. In latinis codicibus non habetur unus calix omnibus distributus. de Euch. lib. 4. cap. 26.  Ignatius saith, One cup is distributed to all: what saith Bellarmine to this doctrine? In the Latin books it is not found, that one cup is given to all, but for all.  

Ego ut libere pronunciem sententiam meam, suspicor hunc locum fuisse ab haereticis depravatam. Senens. in Biblio. Sancta lib. 6. annot. 66.  Touching the Sacrament of Christ's body; Origen saith, The body of Christ is typical and Symbolical: what saith Senensis to this doctrine? To speak my mind freely, I suspect this place to be corrupted.  
Touching Transubstantiation, 
Theodoretus de alijs quibusdam erroribus in Concilio Ephesino notatus fuit etiamsi posteà resipuit. Gregor. de Valentià in lib. de Transub. c. 7. Sect. 11.  Theodoret saith, the substance of bread and wine ceaseth not in the Sacrament; what answer the Romanists to this doctrine? Gregory de Valentia saith, Theodoret did err in the Council of Ephesus, although he afterwards repent it.  
Touching our justification by faith only: 
una (sola) virtus iustificat Fides, quae est virtutum fastidium. Chrys. serm. in Psal. 14. Tom. 1. Hanc Homiliam neque apud Graecos puto haeberi neque in eá Chrysostomum agnosco. Notatio in B. Chrys. ad finem Tom. 5.  Chrysostome saith: Faith alone doth justify, etc. what saith, Nobilius Flaminius to this doctrine? I do not think this Homily is received in Greek, neither do I acknowledge it to be Chrysostom's.  
Touching Images in Churches, Epiphanius saith, he found a veil at the entrance of the Church representing the Image of Christ or some Saint, 
Verba illa non sunt Epiphanij sed supposititià. Saunder. de Imag. lib. 2.] Sunt potius alicuius Iconoclastarum figmentum quam epiphanij germanun scriptum. Baron. annal. ad anno. 392. num. 59  and commanded it to be taken down and buried: what saith Sanders to this doctrine? they are not the words of Epiphanius, but some counterfeit: they are the words (saith Baronius) of some Image breaker.  
Touching Traditions and unwritten verities: Saint Cyprian saith, From whence is this tradition? for the Lord commanded us to do those things which are written? what saith Bellarmine to this doctrine? 
Respondeo Cyprianam haec scripsisse cum errorem suam tueri vellet. Bell. de verbo Dei lib. 4. c. 11.  Saint Cyprian thought to defend his own error, and therefore it is no marvel if he erred in so reasoning.  

Chry. Homil. 3. in Epist. ad Ephes.] Dico Chrysostomum ut quaedam alia per excessum ita esse locutum cum solum hortari cuperet homines ad frequenter & dignè communicandum.] Bellar. lib. 2. de Missa. c. 10.  Touching Private Mass, Chrysostome saith, It is better not to be present at the Sacrifice, then to be present and not communicate (with the priest:) what saith Bellarmine to this doctrine? Chrysostome spoke this as at other times by exceeding the truth, when he would incite men frequently and worthily to communicate. 
Nihil aliud diconisimore Poetico lusisse Prudentium. Bellar. lib. 2. de Purgat. c. 16.   
Again, if we cite Prudentius, Bellarmine answers, I say no more of him but that he played the Poet.  
If we object Tertullian, 

Non magni facienda est eius authoritas cum contradicit alijs Patribus, cum constat eum hominem Ecclesiae non fuisse. Bellar. lib. 3. de Euchar. c. 6.  
Originem plenum fuisse erroribus quos ecclesia semper detestata est. Ribera in Malach. in proc●m. Hieronymus no est Regula Fidei.] Canus in Theolog. locis lib. 2.— 11.  
justini Irenai Epiphanij atque Oecumenij sententiam non vid●o quo pacto ab errore possimus defendere. Bellar. lib. 1. de sanct. cap. 6. Locum ab authoritate esse infirmum & ut prudens quidem pastor dixit. Pauperis est, etc. & in iudicio plurimorum non acquiesces.] Salmer. Rom. 5. disput. 51.   Bellarmine answers: His authority is of no great account, when he contradicts other Fathers, and when it appears he was no man of the Church.  
If we produce Origen; Ribera the jesuite saith: He was full of errors, which the Church always detested.  
If we cite Hierome: Canus makes answer: Hierom is no rule of faith.  
If we cite justin, Irenaeus, Epiphanius, and Oecumenius: Bellarmine answers: I see not how we can defend these men from error.  
Lastly, if we produce the uniform, consent of Fathers against the immaculate conception of the blessed Virgin: Salmeron the jesuite makes answer, weak is the place which is drawn from authority, for Pauperis est numerare pecus: It is the sign of a poor man to number his cattles.  
Thus in behalf of the Protestant doctrine, you have heard the proof of the Romish witnesses in the chief points, made good by the testimonies of the Fathers themselves, you have heard likewise (notwithstanding their great vaunt of the Fathers) how lightly they regard them or reject them, when they speak not Placentia, agreeable to their Church and doctrine; and that no man may doubt, many in the bosoms of their own Church have spoken freely and truly, in many particular points of doctrine, both with us, and against their own Tenets, behold, it is so truly felt, and commonly understood, that the Church hath complained to the Inquisitors, and the Inquisitors have sent out Melius Inquirendum a new writ of enquiry after such delinquents, and have censured them with a Deleatur, in those passages that make either for our doctrine, or against their own.   

Sect. 13. Our adversaries convinced of a bad cause and an evil conscience, by razing of our Records, and clipping their own Author's tongues.  

In Bibli. Roberti Stephani c. 7. Deuteron.  IN the Margin of the Bible, it is declared: God forbids graved Images to be made: what say the Inquisitors to this? 
Ind. Exp. Quiroga. fol. 8.  Delcatur, let that passage be strucken out.  
The Gloss upon Gratian saith: 
Teste joh. Pappo. in Jndic. Belgic. p. 333.  The Priest cannot say significatively of the bread, (This is my body) without telling of a lie: what say the Inquisitors to this doctrine? Deleatur, let that old leaven be cast out.  
Cassander wrote a whole tract for the Communion in both kinds: 
Jnd. Exp. Belgic. pag. 38.  what say the Inquisitors to this? Deleatur, let the whole Tract be blotted out.  
C. Caietan saith, 
Ex Catholicis solus Caietanus in Commentario huius Articuli qui iussu Pij Quinti in Romana Editione expunctus est, docuit, seclusa Ecclesi●e authoritate, Verba illa Hoc est corpus meum ad veritatem hanc confirmandam non sufficere] Suarez. Tom. 3. disp. 46. §. Tertio.  the words This is my body, do not sufficiently prove Transubstantiation: what saith Paul the fift to this? Deleatur, let that passage be no more printed amongst Caietans' works.  
Vdalricus Bishop of Augusta writes a whole Epistle touching the lawfulness of Priest's marriage: what say the Romanists to this? Deleatur, let that whole Epistle be blotted out.  
Bertram wrote a book of the body & blood of Christ opposite to the doctrine of Transubstantiation: what say the Inquisitors to this? 
Jud. Gaspar. Quir●ga fol. 149. Jdem Ibiden.  Totus liber penitus auferatur, away with that whole book.  
Anselme or the author of the book for baptising and visiting the sick, saith: Dost thou believe that our Lord jesus Christ died for our salvation, and that there is no means to be saved by our own merits? 
Quiroga p. 149. Sandoval. & Roxas Anno 1612.  what say the Inquisitors to this? Deleatur, let it not be spoken at the visitation of the sick.  

Cassan. in Hymnis Eccl. p. 179. ut Cypr.] Miserecordiam adeptus sum (i. e.) Miserecordiam merui. Annotatio illa de vocabulo Merendi tota Deleatur. Ind. Expurg. Belg. p. 25.  The word Merit, saith Cassander amongst the Ancients, is almost the same as to obtain: what say the Inquisitors to this doctrine? Deleatur, let that observation of the word Merit be clean strucken out.  
Polydore Virgil saith, almost all the Ancient Fathers condemned Images for fear of Idolatry: what say the Romanists to this doctrine? Deleatur, from the beginning of that Chapter to the leaf, 
Index librorum Prohibitorum, pag. 725.  Lex per praesentes, etc. let it be blotted out.  
Langus saith, the substance of bread and wine remain after Consecration, what say the Inquisitors to this doctrine? Deleatur, 
Ind. Expurg. Belg. fol. 70.  from the pag. 179. to the pag. 199. let all be blotted out.  
Ferus saith, Ridiculum est, It is ridiculous that some will have Cephas for the head; In their latter edition printed at Rome 1577. they have left out the words: Ridiculum est: and say, some will have Cephas for the Head.  


Non oportet Christianos Ecclesia Dei derelictâ abire atque Angelos nominare. Concil. Laodic. can. 35.] Binius.  
Non oportet Christianos derelictâ Ecclesia Dei abire ad Angulos. Merlin. fol. 68 edit. 1530. Crabbe fol. 226 edit. Anno 1538   Lastly, the ancient Council of Laodicea decreed, Anno 368. We ought not to leave the Church of God and invocate Angels: In the same Council published by Merlin and Crabbe; by transmutation of a letter we are taught to say: We ought not to leave the Church of God, and have recourse to Angles or corners; and thus are Angeli become Anguli, Angels are become Angles or blind corners, lest so fair an evidence of an ancient Council should be produced against Invocation of Angels: But what these men have gained by purging and razing of true Evidences; their late Divinity Reader at Louvain, will give his fellow Romanists a good account: After I was appointed (saith he) to put in execution the tyrannical decree of the Inquisitors, 
Sed ô incredibilis in me Dei oped max. beneficentia, post quam expurgatorij Indicis, quem tyrannisante Albano, Benedictus Arias Montanu●in piorum vircrum lucubrationes iniurias conceperat, executor inter primos factus sexcentas contrà falsa doctrinae Pontificiae capita etc. Henricus Boxhornius. li. 3. de Euch. li. 3 Rivet. c. 12. pag. 89.  and had noted six hundred several passages to be spunged and blotted out, which animadversions of mine I wished I could have washed away with my tears and blood; my heart at length being smitten, and mine eyes opened by the mercy of my God, I plainly perceived abomination in the Papacy, an Idol in the Temple, Tyranny in the commonwealth, poison and infection in Religion. And thus this learned professor, sometimes a votary to the Church of Rome, from the observation of those purging Indices, makes protestation against their practices, & withal became a true convert to the Protestant faith.   

Sect. 14. Our Adversaries convicted of their defence of a desperate cause, by their blasphemous exception against the Scripture itself.  
When therefore we see with the Lovanian Doctor, poison in their Religion, and tyranny in their commonwealth, when we apparently discern the Abomination of desolation stand in the holy place, 
Mat. 24.  let us fly (saith Chrysostome) to the mountains of the Scriptures. But can any man be persuaded, that these men, after their purging and condemning all sorts of writers, will at last come to the trial of the Scriptures? Are we not all eye witnesses that Christ and his Apostles are called in question at the Pope's Assizes, and there arraigned and condemned of obscurity & insufficiency in their Gospel? Is not the sacred Bible ranked inter libros prohibitos? 
Causabons' answer to the Ep. of C. Peron. pa. 38.  hath it not the first place in the Catalogue of books prohibited? doth not their own Agrippa proclaim it to the shame of his own religion, that the Inquisitors deal most cruelly with the Protestants concerning their trial by the Scriptures? 
Agrippa de Vanit. Scien. c. ●6.  For (saith he) If the party examined shall offer to prove his opinion by Scriptures, then with swelling and angry countenance, they tell him that he is not now to deal with scholars in their Schools, but with judges before their Tribunal, and therefore he must answer directly, whether he will stand to the decrees of the Roman Church or not: If he refuse, than they conclude, saying, they are not to dispute with him by arguments and Scriptures, but with fire and faggot. Now can any man imagine, why these men should be so angry with Christ and his Apostles? can they say the word of God is mutable and uncertain? or can they say it is subject unto alteration, and need an Index Expurgatorius? No surely these are but peccadilioes small faults, which are incident to Fathers & Schoolmen, and the polemical Authors of these times, but you shall hear them speak in their own sense, 
a Caracteres mortui.]  wherein they abound (for I tremble to speak it: 
a Lindan l. 3 Stroncatum c. 2. etc. 6.  
b Littera mortua occidens,] ) The Scriptures (say they) are dead Characters, a dead and kill letter, 
b Idem Panopl. l. 1. c. 22.  without life, 
c Muta & inanis quae nec sentit nec intelligit,]  which neither knows nor understands, a mere shell without a kernel, a nose of wax, a delphich sword, 
c Idem l. 5. c. 4.  
d Merum putamen sine nucleo,]  a leaden rule, a shoe fit for any foot, Sibylla's prophecies, 
d Idem lib. 1. c. 6.  Sphinx his riddles, 
e Nasus cerous,]  and matter for contention, a wood of thiefs, 
e Canus li 3. c. 2  a shop of heretics, imperfect, doubtful, obscure, 
f Gladius delphicus, Regula Lesbian, calceus utrique pediaptus, folis Sybillae, Sphyngi● aenigmata, materia litis,  full of perplexities. And saith Pigghius, as one hath truly and merrily said, the Scripture is like a nose of wax, 
f Turrianus adversus Sadeclum, pa. 99  
g Lu●us Praedonum, officina haereticorum,  
g Charon. de tribus vertitatibus. p. 220.  
h Jmperfecta, dubia, obscura, ambigua, perplexa,  
h Lessius in consult. que fides sit capescenda Ration. 11. p. 127. & p. 128. Sunt Scripturae ut non minus verè quum festiue dixit quidam velut nasus cereus, qui se horsum illorsum, & quamcunque volueris partem trabi, retrahi, fingique facile permittit. Piggh. Hierarch. li. 3. cap. 3.  that easily suffereth it self to be drawn backward and forward, to be moulded and fashioned this way and that way, and howsoever ye list. What further need have we of witnesses, behold you have heard their blasphemy; It is no wonder that Robertus Tuitiensis cried out before the Pope, 
Eras. de rat. conc. l. 3.  Fie upon Peter, Fie upon Paul, when these men dare deliver such accursed speeches against the whole body of the Scriptures: Certainly the Archangel contending with the devil, durst not bring against him such railing accusations, as these men contending with us, have brought against the truth of God and his heavenly word; If we cite the Fathers, they are slighted by them, or rejected as counterfeit: if we cite Berengarius, the Waldenses, and the like, they are charged with heresy, and therefore their testimonies are not authentical; if we produce their own Doctors and Schoolmen, as Testes veritatis, witnesses of God's truth in the bosom of a corrupt Church, these men (say they) are Catholic Authors, but they stand not Recti in Curiâ, they are too lavish of their tongues, and therefore they must be purged. If we cite the Scriptures, they answer they are unperfect, they are a subject of debate and contention, a covert for thiefs, and a shop for heretics; Give me leave therefore to use the words of Campian: 
Camp. Ret. 2.  Can I imagine any of you to be so stuffed in the nose, that being forewarned cannot quickly smell out this subtle juggling? Can these men challenge succession in person and doctrine from Christ and his Apostles? can they vaunt of the general consent of all the Fathers? can they glory in the unity and universality of all Romish proselytes in their own Church, & when they come to the trial of their cause, will they decline the Scriptures as unperfect, the Fathers as counterfeit, the Protestants as heretics, and their own writers as erroneous? If these men would maintain no other Tenet but this alone, The Scripture is unperfect: they shall never be able to prove their doctrine Apostolic, nor their Church Catholic: but to wave the Scriptures, and Fathers, and writers, as unperfect, and yet to cry out with the father of lies, All is mine: this is a proper piece of policy to delude the ignorant, and deceive their own souls. For, the truth is, howsoever they pretend that the sound of their Roman faith goeth through the world, (yet the emptiest vessels make the greatest sound) there silencing of Scriptures, and purging of learned writers, argues a distrust in their own cause, and a fear lest the truth should appear: nay more, 
Chrys. in opere imperfecto Homil. 44.  S. Chrysostome rightly observed the like practice amongst the heretical priests in his days, and gives a further reason why the priests led the people by an implicit faith, and shut up the gate of truth: 
Chrysost. in Opere imperfect. Homil. 44.  For (saith he) they know that if the Truth be once laid open, their Church shall be forsaken, and they from their pontifical dignity shall be brought down to the baseness of the people. This reason is so truly accomplished amongst the Romanists in these days, 
Scomberg.  that their own Cardinal (as I have showed) withstood the reformation of known errors in the Roman Church, especially for this cause, lest it should endanger the whole state of the Roman Church.   

Sect. 15. Our chiefest Adversary Cardinal Bellarmine, testifies the truth of our doctrine in the principal points of controversy betwixt us.  
But admit our Translation of the Scriptures were unperfect, the Father's doubtful, the Romish writers not refined by the Inquisitors for weighty reasons best known unto themselves were to be rejected, yet I hope they will give us leave to produce such writers against whom they take no exception, I will present unto them their own Cardinal Bellarmine, who I think was the first and best that wrote the whole body of Controversies on their side, let him, I say, be convented and examined without partiality, and it shall appear upon a review, that in the principal points of difference betwixt us, he is enforced to confess the antiquity and safety of our doctrine, and plainly to acknowledge the uncertainty and novelty of his own.  
First touching the uncertainty of all the Trent Sacraments, it is Bellarmine's confession, 
Bell. de justif. l. 3. c. 8.  None can be certain of the certainty of faith, that he doth receive a true Sacrament, because it depends upon the intention of the Minister, and none can know another man's intention.  
Touching the succession in person, it is Bellarmine's confession: 
Idem de Milit Eccles. ca 10.  There is no certainty of ordination, because the Sacrament of Orders depends upon the intention of the Ordeyner.  
Touching Transubstantiation, it is Bellarmine's confession, 
Idem de Euchar. lib. 3. cap. 23.  it is not improbable that there is no express place of Scripture to prove it, and it may be doubted whether the Text will bear it.  
Touching Private Mass, it is Bellarmine's confession: 
Jden de Missa li. 2. cap. 9 & cap. 10.  That is a more perfect and lawful Mass wherein priests and people communicate together; Neither is there any express mention amongst the ancients where none did communicate but the Priest alone; but by conjectures.  
Touching our prayer in a known tongue, it is Bellarmine's confession (in the Primitive Church) when the Christians were but few, 
Idem de ver●o Dei. li. 2. cap. 16.  they did all sing and answer one Amen, at the time of divine Service.  
Touching our Communion in both kinds: 
Idem de Euchar. l. 4. c. 24  it is Bellarmine's confession: Christ did institute in both kinds, and the ancient Church did administer under both kinds, but the multitude increasing, the inconvenience appeared more and more, and by degrees the use of both kinds ceased.  
Touching our two Sacraments, it is Bellarmine's confession: 
Jdem de Sacrament. in genere li. 1. c. 9  As for baptism and the Eucharist, the thing is most evident, concerning the other five it is not so certain.  
Touching faith and good works, it is Bellarmine's confession: 
Bell. de Justif. l. 3. c. 6.  The Protestants do not deny but that faith and repentance are requisite, that is a lively faith and an earnest repentance, and that without them no man can be justified.  
Lastly, touching justification by faith only, it is Bellarmine's confession: 
Idem l. 5. c. 7.  For fear of vain glory, and by reason of the uncertainty of our works, Tutissimum, it is the safest way to rely wholly on the mercy of God.  
I beg not of our Adversaries the points in question betwixt us, but I wonder rather why they should send out such (Anathemas) and curses against all or any of those that deny their doctrine, when as their best learned confess, that many principal points of their own Religion, yea many Articles of faith are neither ancient, safe, nor Catholic: It is not the name of Catholic (which they assume) that makes good the Catholic doctrine, neither is it the opinion of the great learning, or the multitude on that side which must out face the truth, for our Saviour Christ doth especially note the members of his body by the name of a Little flock, 
Fear not little flock. Luk. 12.32.  as if the paucity of true believers were the special Character of the true Church: and as for the learned on that side, You see your calling brethren (saith the Apostle,) Not many wise men after the flesh, 
1. Cor. 1. 26.  not many mighty, not many noble are called. And if our adversaries list to assume all learning and knowledge unto themselves, I envy not their great wisdom, but I rather admire with wonder and pity, 
Mat. 11.25.  and I thank thee O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. And if our adversaries please to reflect upon their own Religion, they shall find likewise that the principal marks of the Roman Church were discovered and foretold long since by Christ and his Apostles, that it should be after the working of Satan, with all power, and signs, and lying wonders: and we know such miracles are the special characters of the Roman Church: The Spirit of God foresaw that their doctrine would consist in forginges, not only of Fathers, of Counsels, of Schoolmen, but of daily miracles in their Church, and for this deceivableness of unrighteousness, because they received not the love of truth, that they might be saved: their judgement was foretold, and is now accomplished. 
2. Thess. 2.11.  God shall send them strong delusions, and they shall believe lies. I list not to insist upon such feigned miracles wrought either by their Priests or by their companions for lucre sake: 
Aliquandò in Ecclesia, fit maxima deceptio populi in miraculu fictis in Sacerdotibus. Nich. Lyra in Dan. ca 14.  It is sufficient that their own Schoolmen confess it, but I profess with Austin, As they were necessary before the world believed to induce it to believe; so he that seeketh to be confirmed by wonders, now is to be wondered as most of all himself, in refusing to believe what all the world believes besides himself.   

Sect. 16. Our Adversary's objection drawn from the Testimomonies of pretended Martyrs of their Religion: answered.  
But observe the cunning and policy of these men, they are not contented to claim an interest in all ancient and orthodox Authors, in behalf of their Church, but they would seem to confirm the truth of their doctrine by the sufferings of Saints, and testimonies of holy Martyrs. 
Camp. Rat. 10  Let us ascend into Heaven by imagination (saith Campian) and there we shall find such as through martyrdom are as ruddy as the Rose, and also such as for their innocence while they lived, do glister as beautifully as the white Lilies, there may we see three and thirty Bishops of Rome, which for their faith were immediately murdered one after another. Thou shalt find that they lived here, and died members of the Catholic Church. I confess the name of Martyrdom carries some show in honour of the Church of Rome, but the truth being weighed in the balance of sincerity, it will appear but a braggeful of froth & vain glory; for if those Martyrs and Bishops neither suffered for that faith at the time of their deaths, nor in all their lives received that faith which is now published with Anathema to all them that believe it not: surely those Saints and Martyrs will never be found to have lived and died members of their Church, although they died Martyrs in the ancient Roman Church. Let us examine some particulars: did ever any Martyr die upon confidence of his own merits? or dare any Romanist suffer death in justification of his own righteousness? was there any of those three and thirty Bishops canonised a Saint for his adoration given to Images? Did ever any Martyr take it upon his death, or dare any Romish priest die upon this confidence, that he hath absolute power to remit sins, to dispense with oaths, to create in the Sacrament the Creator of heaven and earth? Did ever any ancient Martyr teach that the Scripture was unperfect, without the help of Traditions, or dare any Romanist take it upon his death, that all the unwritten verities now taught and received in the Church of Rome, are of equal authority with the Scripture? Did ever any Martyr take it upon his death, or dare any Romish Priest die upon confidence, that the consecrated bread depending upon the Intention of the Priest, is the corporal and real flesh of Christ? It was the case of certain Mass priests, now or lately living, and in particular of F. Garnet, who being demanded whether if he were to consecrate the Sacrament that morning he should suffer death, durst after consecration pronounce openly over the Cup: 
B. Andrew's resp. ad Apolog Bellar. ●. 1 p. 7.  If this wine in the Cup whose accidents you see, be not the very blood of Christ, which flowed from his side as he hung upon the cross, let me have no part either in the blood of Christ, or with Christ hereafter. F. Garnet as a man perplexed made answer, It might justly be doubted, neither did he conceive that any one was bound rashly to endanger his salvation by assuming upon his death, that any Individual Priest at a time certain did transubstantiat the bread into the body of Christ, but peradventure in general and indefinitely (saith he) it may be resolved that Transubstantiation is made: Ab aliquo, Alicubi, Aliquandò: By some Priest, in some place, at sometime. And as concerning the Saints and Martyrs of the ancient Church, it is undoubtedly true, that they could not die in that faith, nor for that Religion which was altogether unknown to their Church: The doctrine of Private Mass, the Communion in one kind, the Prayer in an unknown tongue, the works of Supererogation, the peremptory number of seven Sacraments, the power of Indulgences, the worship of Images and the like; these are fundamental points, and most of them taught and received for Articles of faith, yet by our Adversary's manifold confessions were unknown to former ages, and how those Bishops and Martyrs could suffer and die in that faith, which was not received in the ancient Church, is a mystery unsearchable and a Martyrdom past finding out.  
Thus our adversaries have compassed sea & land, and by Imagination ascended into Heaven to seek for members of their Church, yet their doctrine of faith which they claim from the Primitive Church, is but an Imaginary faith, their Martyrs which they challenge and assume into the Catalogue of those Saints, are but Imaginary persons: their Miracles which they so much magnify, are but Imaginary and false; and lastly, the Heaven which they claim as a common appendent to their Church, is the jesuites heaven but by Imagination.   

Sect. 17. Our Adversary's common objection, drawn from the charitable opinion of Protestans; touching the salvation of professed Romanists living and dying in their Church, Answered.  
I come to the last and greatest wonder: The Romanists have confessed, that their doctrine is different from the Ancient Church in many principal points of their faith, yet say they, there is no salvation to be had but in the Roman Church: 
Fieri nequit ut Lutheranus moriens saluetur. Coster. resp. ad refut. Osiandr. propos. 8.  No (saith Costerus,) Fieri nequit, etc. It cannot be that any dying a Lutheran can be saved: No doubt there is a woman, a Church, a City which reigneth over the Kings of the earth, which sitteth on seven Mountains, which is drunk with the blood of Saints and Martyrs, which hath multitudes, and Nations, and tongues at her command, and if this be the Lutheran Church, or any of the Reformed Churches, questionless there is damnation to be feared, for it was foretold; She ascends out of the bottomless pit, 
Reuel. 17.  and shall go into perdition: but blessed be God, their marks cannot be applied to our Church: we have no Bishop that assumes a supremacy over Kings and Princes: We have no Massacres of Saints & faithful Christians in our Kingdom: no, we have no City built on seven hills which is called the seven hilled City: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we account not universality of nations and people, a mark of our Church, but we say it is a little flock, and the number of God's Elect are but few.  
I will descend to the particular Tenets of both Churches, and in this I shall appeal to any moderate Romanist, whether they or we (for the faith professed in their Church or ours) stand guilty of damnation.  
Are we accursed because we disclaim all merits in our best works, and rely wholly upon the merits of Christ? Blessed are all they that put their trust in him (not in their own righteousness) saith the Prophet David. 
Psal. 2.12.   
Are we accursed, because according to Christ's institution we receive the Sacrament in both kinds? He that eateth my flesh and drinketh my blood, 
joh. 6.  hath life eternal saith our Saviour.  
Are we accursed, because we search the Scriptures, we read them to our Family, we meditate on them day and night? 
Psal. 1.2.  Blessed are they whose delight is in the Law of the Lord, and in his Law will exercise himself day & night (saith the Psalmist.) Again, look upon the Tenets of the Roman Church, and let the Word of God be judge between them and us, whether they or we are in the more safe and blessed way.  
Are they blessed that make distinction of meats & forbidden marriage to Priests? Be not high minded, but fear: Forbidding of marriage and meats is the doctrine of Devils. 
1 Tim. 4.   
Are they blessed that administer the Sacrament and Service in an unknown tongue? 
1 Cor. 14.  
It was a curse at the building of Babel, for them that understood not what was spoken.  In the Law it is written, with men of other tongues, and other lips, will I speak unto this people, and so they shall not hear me (saith the Apostle.)  
Are they blessed, that contrary to the Law of God give adoration to Images? Confounded be all they that worship carved Images saith the Prophet David. 
Psal. 97.7.   
Are they blessed that give adoration to Saints, & to the creatures of bread and wine: 
Rom. 1.28.  They that worship the creature instead of the Creator, God gives them over to a reprobate mind; and they are accursed.  
Are they blessed that add new Traditions to the Scriptures, and detract from God's commandments & Christ's Institution in the Sacrament? 
Reuel. 22.  Cursed be he that addeth or detracteth from the least of these sayings, saith the Evangelist. Are they blessed that create new Articles of faith, praeterquam or contra quam, beside or contrary to the doctrine of the Scriptures? 
Gal. 1.8.  If an Angel from heaven preach any other Gospel then that you have received, let him be accursed.  
From these sew instances, it may easily appear whether they are damned which believe and receive that faith which was taught by Christ and his Apostles; or they blessed which obey the Trent-fathers', and their doctrine which is condemned by the Apostles and Fathers of the Primitive Church.  
But observe the wisdom and policy of these men, they know the ignorant people of their Church (& their special care is to keep all in ignorance) would be easily led by an implicit faith to believe the Church in all, if they were once possessed with some general Rule, that they were in the safe and certine way of Salvation in their own Church: and thereupon from the charitable opinion of well disposed Protestants, they have drawn this general Conclusion: We see the Protestants, at least many of them confess there may be salvation in our Church, we absolutely deny there may be salvation in theirs, therefore it is safer to come to ours, then to stay in theirs, to be where almost all grant salvation, then where the greatest part of the world deny it. Surely it were great pity that a charitable opinion on our part should give any Romanist occasion, the rather to live and die in the bosom of the Roman Church, whereas we should rather give them a warning in the name of the Apostle: 
Reuel. 18.4.  Come out of her my people, that you be not partaker of her plagues: but it were more than shame for them to adjudge our religion, therefore the worse, because we are more charitable: when we say a Papist may be saved, it is meant only (as I conceive) of those who by an invincible and compelled ignorance, resign up their own eyesight to look through such spectacles as their Priests and Pastors have tempered for them: these men so long as they hold fast the true faith of Christ, according to the Articles of the Apostolic and Christian belief, without opposition to any ground of Religion; and have furthermore a mind and purpose to obey God, and keep his commandments; according to that measure and knowledge of Grace which they have received, and live for outward things in the Unity of the Church where they dwell; such men I say, otherwise morally good, and relying wholly on the merits and sole mercy of Christ jesus, that is, living Papists, and dying Protestant's in the principal foundation of our faith, may find mercy because they did it ignorantly: 
1 Tim. 1.14.  This is the best construction charity can afford them, and yet this is no certainty but a bare possibility: They may be saved.  
I must confess, I do incline to the charitable opinion of every poor ignorant soul, for what have I to do to judge another man's servant, seeing he standeth or falleth to his own Master? but I take God, and his holy Angels to witness, that had I ten thousand souls, I would not adventure one of them in the Roman faith and the Roman Church, for howsoever I will not, I dare not pronounce damnation upon their persons as they do on ours, yet I will proclaim confidently and openly to all the world that their doctrine is damnable.  
Fare be it from the thoughts of good men, to think the points in controversy betwixt them and us, are of an inferior alloy, that a man may resolve this way or that way, without peril of hu salvation: The fresh bleeding wounds and sufferings of holy men & blessed Martyrs in our church, do sufficiently witness the great danger in their Religion and the difference betwixt us; and that you may yet further know the best learned of our Church were fare from granting salvation to any Papist, living and dying a professed Papist in the knowledge and belief of the present Roman faith, our Reverend whitaker's sends this summons to the great Champion of the Roman Church: 
Whit. & Camp. Rat. 10.  Survey heaven itself and all the heavenly host, look well into all the parts and coasts of it whilst you list, you shall not find there (upon my word) one jesuit, or one Papist, for none shall stand in Mount Zion with the Lamb, that have received the mark of the Beast, or belong to Antichrist.   

Sect. 18. Proving (according to the Title of the book) by the confession of all sides, that the Protestants Religion is safer, because in all positive points of our doctrine, the Romanists themselves agree with us, but in their additions they stand single by themselves.  
But admit the Protestants should allow a possibility of salvation, to all believing Christians in the bosom of the Roman Church (which never yet was granted) what do our adversaries infer from hence? Therefore (say they) It is the safer way to persist in that Church where both sides agree, then where one part stands single in opinion by themselves. Now surely, if that be the safer way wherein differing parties agree both in one; I will join issue with them in this very point, and if in this I make not good (the Title of my book) that we are therefore in the safer way, because they agree in the principal points of Controversy with our doctrine, I will reconcile myself to the Roman Church, and creep of all four to his Holiness for a pardon.  
First then, we say there is a Heaven and a Hell; It is true say they, but there is a Purgatory, there is a Limbus Infantum also; In the first part they join with us, in the latter they stand single by themselves: And that is the safer way where both sides agree.  
We say we shall be saved by the Merits and satisfactions of Christ jesus: It is true say they, but there are likewise merits of Saints, and satisfactions of our own helpful and necessary to salvation: In the first part they join with us, in the latter they stand single by themselves: And that is the safer way where both sides agree.  
We say the Sacrament of Baptism and the Eucharist, are two proper Sacraments instituted by Christ: it is true say they, but there are five more to be received as true and proper Sacraments, de fide for an Article of belief: The first two they confess with us, in the latter five they stand single by themselves: And that is the safer way where both sides agree.  
We say that Images of Christ and his Saints are ornaments and memorial of the absent, and may in some Cases serve for History; It is true say they, but there is also worship and veneration due unto them: In the first part they agree with us, in the latter they stand single by themselves, And that is the safer way where both sides agree.  
We say with the Evangelist: Thou shalt worship the Lord thy God, and him only shalt thou serve; It is true say they, but there be Saints and Angels also that must be invocated and adored: In the first part they join with us, in the latter they stand single by themselves: And that is the safer way where both sides agree.  
We say that Christ is the Mediator and Intercessor betwixt God and Man: It is true say they, but the Saints and Angels are our Intercessors and Mediators also: In the first part they join with us, in the latter they stand single by themselves, & that is the safer way where both sides agree.  
We say that Christ is the Head and Monarch of the Church, it is true say they, but there is likewise another visible Head of the Church which is the Pope: In the first part they join with us, in the latter they stand single by themselves: And that is the safer way where both sides agree.  
We say that Peter had a Primacy of order, that is, a First-ship among the Apostles: It is true say they, but withal he had a supremacy of power and jurisdiction: In the first place they join with us, in the latter they stand single by themselves: And that is the safer way where both sides agree.  
We say there are 22. books of Canonical Scripture, It is true say they, but there are other books also, as namely To bit, judith, the Maccabees, etc. that are Canonical, In the first part they approve all that we hold, in the latter they stand single by themselves: And that is the safer way where both sides agree.  
We say the Scripture is the Rule of faith, It is true say they, but there are Traditions likewise, and unwritten verities that must be added to the Scriptures: In the first they join with us, in the latter they stand single by themselves: And that is the safer way where both sides agree.  
Lastly, we say there are 12. Articles of the Creed, and this is the Tenet and confession of all Christian Churches: It is true say they, but their be 12. Articles more published by Pope Pius the Fourth, to be received of all men: In the first place they confess all that we hold, in the latter they stand single by themselves: And that is the safer way by our adversary's confession where both sides agree.  
Thus by the ample testimonies of the best learned in the Roman Church, there is nothing taught by the Protestants, de fide, for matter of faith, which the Church of God hath not always held necessary to be believed, nothing but that which alone is sufficient for every Christian man to know concerning his salvation, nothing but that which is confessed by our adversaries to be safe and profitable for all believers, nothing but that wherewith the writings of all antiquity are consonant, and all Christian confessions agreeable.  
Now since I have brought you into Via tuta, the safe Way; 
Christus est Via & veritas.  I will briefly commend unto you Christ and his Apostles for your Leaders, the Ancient Fathers for your Associates and Assistants, and the blessed Spirit for your guide, and conduct in your safe Way: There are other passengers (viz.) Cardinals and Bishops, and Schoolmen which do accompany you part of your way, but they are strangers, and therefore be wary of them and by way of prevention: 
jer. 6.16.  Stand in the ways and see, and ask for the old paths, where is the good way, and ye shall find rest for your souls.    
Δόξα τῶ Θεῶ.  
FINIS.  

Errata.  
Page 17. line. 19 for her, read the. p. 27. l. 20. for Royal, r real. p. 34 l 5. for Germ, r. johannes Baptista Vergerius p 35 l. ●5. for in, r. into. p. 36. l. 6. for the power, r. the abused power p. 44 l. 12. for hic, r hûc. p. 47. l. ●6. for foundation (add) or openly disturbed the Church. p. 66. l. 9 for succession, best succession, from heretics or at best from an improbable example of the Nazarites. p. 67. l 13. in Sacerdotibus, etc. as an unclean Act. (add) in Marg. August●●. 74. p. 75. l. 20. for Apostolical, r. Apocryphal p. 93. l. 11. for coming, r cunning. p. 99 l 13. deal our. p. 125. l. 5. for prosued, r. pursued. p. 160 l. 10. woman (add) ●ate on a Beast which had. p. 192. for Edward, r. Edwin. p. 37. l. 16. for Devils, r. damned with Devils. p. 248. l. 2. for Apostle, r. Evangelist. p. 275. l. 17. cita Ferum in cap. 1 Jo. Mogu●. 1550. p. 34.